On the Eve of Kaal Bhairav Ashtami — Why Batuk Bhairav Belongs in Every Home, and a Long Question Hour

He says he has clarified this before and is saying it again because a great many questions have come once more. He cannot understand why people fall into confusion, though he can see the cause: until now, whatever people watched on YouTube or heard from those called knowledgeable shaped their view. Names cannot all be taken, he says, but there are renowned kathavachaks and renowned learned men who present themselves as possessing trikaal drishti — as knowing everything without anyone telling them, as siddhi-endowed persons. When even such people say wrong or negative things about Bhagavan Bhairava, fear enters the public: that one should not do his seva and puja at home. The reasoning he reports is simple: why would an ordinary householder worship at home a deity said to consume only meat and madira in his diet? Whoever spreads that will leave people with no reason to worship at all. When the person from whom you are trying to understand a subject does not himself hold complete knowledge of the deity's swaroop, and speaks from half-read things picked up on WhatsApp or elsewhere, he asks, what else will happen?

Understand it plainly from this, the speaker says: shaktis that are of a high order, deva shaktis of a high order, behave in a particular way. Suppose one of Bhagavati's Mahayoginis of a Shakti Peeth showed grace and granted a person Divyadrishti. That drishti will tell you things about yourself without being asked anything. And if you then ask him something from adhyatma, from Sanatan culture, from tantra — some subject he may quite possibly not know — his shaktis will nevertheless convey that matter clearly, and through them he will be able to state it. Only for some particular reason does it happen that such a person does not speak: he tells a few things and then stops.

The speaker turns to those who obtain such siddhi by performing sadhana of kshudra shaktis. Such shaktis do stand beneath some Mahashakti, he says — it is not that nobody can bind them — but because these people are doing work of jan kalyan in their own place, the person will not come into bondage. What that shakti will never do, however, is give the correct answer to every matter, or produce quality within its holder.

He gives an example. Many among the listeners perform special daily worship at home of some one form of Bhagavan. Suppose that, from watching and hearing the channel, someone performed the anushthan of Bhagavati Bagla's satnaam many times over and the anushthan of Bhairav ji many times over — suppose he did it for six months. Within those six months his sorrow and pain may well not be finished, and the suffering of his life may not be ending. But such ojasvita will have come into him that when he utters anything, his speech will carry it: people listening will be charmed. When he walks, when he makes eye contact with anyone, his entire personality will have developed; he will be a person of an altogether different kind. That, he says, will be the effect of his sadhana — the effect of the devatva produced within him by Bhagavati's grace.

Take siddhi, he says, of a shakti of the kind that is nikrisht. It can give you the siddhi of becoming trikaalajna. All of that is already on the channel — how some shakti obtains divya drishti and the like for someone, how it happens, and what harm comes of it. But that devatva cannot remain within you. You are, somewhere or other, wearing a sheet of pretence. Work of jan kalyan is right in its own place, he says, and everything is fine, but a wrong message should not go to anyone. Do the work that is yours; use the capacity within you that has come by Bhagavati's grace and do jan kalyan with it. If you go into a subject about which you have no knowledge, that is not right. He says he speaks this way because this is what he does himself: on a matter he has no knowledge of he simply does not answer, or says he will find out and tell. Making things up to protect one's own false prestige is wrong.

The second matter, he says, is that Bhagavan Bhairav's swaroop is not one. Chiefly it is said that Bhagavan Bhairav stands established in the form of Kaal Bhairav, Batuk Bhairav and Baal Bhairav. According to the Puranas — read the Brahmavart Puran, read the Brahmanda Puran — you will find many forms of Bhagavan Bhairav; and when you go into the tantra granthas you will hear of and see forms upon forms that you will never have read of or seen. Swaroop bheda is of that kind. As to which form to worship at home, he says he tells people again and again: if you have knowledge of your kula Bhairav, then him; otherwise worship Batuk Bhairav chiefly. The third possibility is that the puja of a Shakti Peeth's Bhairav may also be done at home. In doing that, a difficulty can arise — for instance the Shakti Peeth of Kashi, where Kaal Bhairav stands.

Kaal Bhairav, he says, is the deity who is the protector of Manikarnika; Kaal Bhairav is the rakshak of Ma Vishalakshi. So if we do his seva-puja at home, people ask, that is the most ugra swaroop of all — can Kaal Bhairav's puja be done in a house? This is why, he says, he tells people that doing wholly ordinary pujan of Kaal Bhairav creates no difficulty. But if you perform vishisht pujan, placing his swaroop there, then go into the Batuk swaroop — after all, he too is that very same one.

He explains why the experience videos on these subjects are being posted right now: the experiences themselves are from earlier times, but he is uploading them now so that people understand that Bhairav's puja in the home is compulsory. Just as you perform the pujan of Ganpati, just as you perform the puja of Hanuman ji, in exactly that way Bhairav ji's puja should compulsorily take place in the home. Batuk Bhairav should be worshipped in house after house.

Earlier an image could not be made in every home, he says — formerly they were made, but in the medieval period they could not be. So symbolically, in every house, at the chaura that is built — the Tulsi ji's chaura, where Hanuman ji's flag and dhwaja are planted — there was a rule in earlier times. If you have elders in the family, ask them: they would certainly plant five Tulsi plants. One was necessary, but the rule was five. Beside those, either khadaun would be kept near the flag, and going a little distance away at the side, a trishul would be planted in the ground. The trishul was the symbol of Bhairav, and Hanuman ji the symbol of Langurveer. Both are raksha-karak devas. For this reason too, in older times, when something or other happened through the people around, many things could not exert so much effect. In the course of time people fell into confusion and abandoned all of this.

A time came, he says, and in a great many regions it is still so, that if anyone sees someone doing Kali ji's puja, people take fright: this man is doing tantra-mantra, he is worshipping Kali ji. And if they see Bhairav ji's puja being done, then they are a hundred per cent certain of it. He reports a case from that very day. A sadhak of what he calls his own extended family was having his kundali analysed and spoke of it on the phone: a person who had come into their family from outside had seen a Kali Chalisa with the words 'tantrik prabhav wala' printed above it, and fixed it in his mind that this man does tantra-mantra. One finds a 'tantrik prabhav wala' Hanuman Chalisa, a 'tantrik prabhav wala' Sundarkand written that way, he says. Reading this, people take fright: he does tantra-mantra. And then he asks — what is the meaning of tantra, why are you afraid of it?

He says that among people of another dharma a man who prays five times a day is given great respect and honour whatever else he may be, while in Sanatan culture a Brahman keeping a shikha is insulted; strange nicknames are invented for anyone marked as observant. He recalls his own childhood as an example of how people were led: make fun of the pandit ji, and be afraid of the tantrik. If a pandit ji who kept the rules came to conduct a puja, people complained that he made the puja last too long and that they grew sleepy. He asks how many people have slept through a Satyanarayan katha — the shankh sounding was what broke their sleep — while the men went for the sake of appearances and sat outside discussing cricket and politics. Who went to hear the katha? So the pandit ji gets no honour; if a man is a tantrik, fear him; if he is an Aghori, fear him. Such a fashion later spread so far that everyone ran from all of it.

There is fear of the word tantra, he says; there is fear in everyone at the very name of Bhairav ji. Yet Bhairav's name means the one who performs the harana of bhaya — the remover of fear. Here the opposite is running. He compares it to the way people scatter at the arrival of a policeman: fear spreads where he goes. In the same way that fear ought to flee at Bhairav ji's name, here people are made afraid — this man does the pujan of Bhairav ji, stay in fear of him, he will do something, he will do tantra-mantra.

Come out from within yourself of all the duragraha that grips you, he says. Understand your own ishwar, your own devata, the swaroop of your own Bhagavan. And this, he says, will not happen even by his speaking. Why should you believe his word? It is possible he is telling you something fabricated. Open and read your own shastra and Puranas. Read the Shiv Mahapuran — he says he tells people this again and again — and if you find the time, read the Ling Puran. Then you will be able to answer, and to answer others properly. Do not go by what people say.

He relates a discussion he had that day with a Maharaj ji, which he found so good that he wanted to place it before the listeners. He had asked why nothing is done about a certain person on YouTube who keeps saying wrong things, given the political support such organisations have. The Maharaj ji replied that the man is doing right. Asked how, he explained: when these things reached anadhikari persons — people who had no right to them — and those people began to misuse them, this is what followed. It happens even now: a son gets the gaddi from his father and misuses it. He compares it to nepotism. So it ran among the tantriks too. Someone perfected a tantra vidya and gave it by upadesh to his son — it reached an unqualified person. Some guru, out of some greed or temptation, gave the vidyas of tantra to a person who has no restraint within him, no capacity, and no habit of respecting the learned. Through greed it passed among such people and gradually spread through society. This, he insists, is not a matter of Brahman, Kshatriya, Vaishya or Shudra at all. This is the matter of all these things going to anadhikari people — who, once they knew them, began to inflict suffering on society.

Who are the people who perform maran prayoga, he asks. If some person is a wrong person, and you are having maran done on him — or the next man does it — after seeing that, and you went to someone and said that so-and-so is troubling you in such and such a way: if he is capable of performing maran and does it, then it is fine, it is dharma karya. Somewhere you have saved the life of an innocent; you have saved a family. But if a person goes and simply has some friend or relative of his killed — do maran, there is envy, there is jealousy, money is being paid, what is there to know of the reason, take the money and finish the job, how many will you have killed, here land is to be seized, they divided it among themselves and finished him — that, he says, is the other case. In this very manner, when all these vidyas went into the hands of wrong people, the trouble began.

When a person does some good work and wrong work alongside it, and punya keeps coming to him through some medium or other, then he will suffer nothing, the speaker says — and listeners will have seen many such people. For a Pauranik example he takes Gayasur. At Gaya, where people go for the moksha of their pitr, Gayasur had this boon: he had taken from Bhagavan Narayan the boon that whoever saw him would become liberated — however sinful a man, on seeing him he would go straight to swarga. Because of this the devas arranged that a yajna would be performed on Gayasur's body. Brahma ji said that until his yajna was completed, Gayasur would not rise. So Gayasur lay down upon the earth — his was a pure body — and the yajna began upon it. When he began to rise, Narayan himself appeared and placed his feet upon Gayasur's heart. Gayasur remained beneath Narayan's feet in great joy, for Narayan was his aradhya; he said, what greater good fortune could there be than that your feet should rest always upon my heart. Thus men of wicked conduct attained sadgati by the sight of him.

Exactly as with Gayasur, he says, those who knew the Vedas, who had learnt the utterance of the Veda mantras, were obtaining punya through them — because the nitya abhishek of Bhagavan Shiva goes on with the Rudrashtadhyayi. And alongside, on the other side, crooked karma of tantra might also be done. So how, somewhere or other, can every matter be made false? If Yamraj has a directive that at the place where Rudrabhishek is done, where the Rudra path is done in this manner, you will not go — then how will the prana be taken, how will the dosha attach? Half the things are simply carried away like that.

To remove all of this, he says, the Buddha avatar was taken — meaning, taking the matter up to present times — and then the Vedas were refuted: that the Veda is wrong. Those who were in a light position, the people upon whom the effect of these things reaching anadhikari hands had somewhere or other fallen, went across in support and refuted the Vedas. Very good, he says with irony — refute the Veda and then be happy that Bauddha dharma is the best dharma of all. Again, when this too became dominant, and even a man like Ashok went into Buddha's shelter, and the whole Sanatan culture began going into the pit, then again — it is said — Bhagavan Shankar manifested in the form of Shankaracharya, took avatar again, and at so young an age, at the age of thirty-two, established four peeths in the four places. Dharma was protected and Sanatan progressed. There are many such histories, he says: when things pass into wicked persons' hands, they misuse them in just this way.

He says he does not even want to take this person's name — the listeners know who he is. He gives very fine philosophy and calls everything wrong; he does not accept the Atharvaveda at all; he says that wherever the matter of puja, path, yajna or havan arises, do not accept it. He uses very crooked words and calls himself a vedanti; his manner of speaking is extremely sharp. Despite many of his statements being correct, the speaker says, the man's whole thought is what one would call plastic — as with plastic money. He looks only at bookish things and goes on expounding them exactly as they are. He presses the contradictions. The man does not accept ordinary devi-devatas or the murti; fine — but if you accept the Veda, why do you not accept the Atharva within the Veda? If the Veda is Bhagavan, then accept that too. He accepts the Gita, but not the place where Bhagavan says that among the pitr he is the pitr named Aryama. He does not accept the third adhyaya, in which Bhagavan says that the devas should do good to men and men should satisfy the devas by mantra vidya, mantra path and havan. There Bhagavan himself is speaking for the yajna, the speaker says — then who are you to forbid it? He adds that people follow such a man because everyone wants freedom and licence. Instead of listening to these people, he says, hear and know and understand the things connected with your own Sanatan culture.

Read the shastra yourself, he says, so that nobody can even answer you back — so that you too become capable of answering, and so that your faith in your devatas, in your ishta, in your aradhya also grows. There is suffering in life; study your shastra in order to come out of that suffering. When you see some mantra on the channel, search for it. In searching for that mantra a great many things will come to your knowledge — ten things will be found, and you will be motivated according to shastra. Whether you do it or not is a distant matter; but in thinking about it, knowing it and understanding it, many new things will come to you. What this does, he says, is bring you out of confusion. And once you are out of confusion your development takes place intellectually; and once intellectually, then spiritually as well, and materially too for the same reason.

Everyone should do the puja of Bhagavan Batuk Bhairav in his own home, he says. Only when you begin ordinary pujan will you be able to perform special pujan. Of the people whose experiences he posts, nobody's experience is of one day, two days or ten days. And if an experience does come in one or two or ten days, then those people are in the middle of sadhana, and they are made to perform it further. It never happens, he says, that you did sadhana today and had darshan today, or that this happened tomorrow. Do not run behind chamatkar; do not run behind experience. Do sadhana. The reason he posts experiences is so that you get motivation — so that you see that things do happen, and are happening with people. Ten people do it and it happens with one of them; that experience is placed before you so that you go further in a positive way.

On 16 November of that year, he says — and in whichever year Bhagavan Bhairav's Ashtami falls, whenever you may be hearing this live — the puja of Batuk Bhairava should certainly be done at home. The whole vidhan has been given on the channel, from the ordinary puja through to the special puja. For those who wish to perform the special pujan at home, he says, it covers how the trishul sthapana of Bhairav ji is to be done; and if you want to offer bhog and the like, how the bhog is to be offered — and whether women may take that bhog or not.

As to Kaal Bhairav's bhog: whenever you perform the puja of Bhagavan Kaal Bhairav in a temple, whatever bhog or prasad is offered there — women are not to accept it, and it is not to be given to them. Batuk Bhairav's bhog is different. Offer him boondi ka laddu, or whatever else you offer; women and men can all accept it equally. The mantra of Mahabhairav is given on the channel, he says, and the bhog offered in Mahabhairav pujan may also be accepted by all if the pujan is done at home. Let everyone take the prasad. He adds one caution: if in a particular situation it has been said commonly somewhere that it is not to be done, then listen to that instruction according to the video you are hearing.

Answering which sadhanas can be done, he says the ahuti of the 108 names and the sadhana of Bhagavan Bhairav's Ashtottara Satnaam are recorded and will be uploaded the next morning; listen to it and do it. You can begin from here, he says. Either perform the sadhana of the Mahabhairav mantra, or take up the Ashtottara Satnaam sadhana that will be posted. Those who have more trouble may also do the Bhairav Hriday; if they do, it will be good.

Asked what should be done on children's birthdays so that they obtain bal, buddhi and vidya, he says that first of all it should be done on the janma tithi — the birthday reckoned by the tithi method of Sanatan culture, not by the English calendar. On the day of the janma tithi, two or three things are done for the whole year ahead. The first thing: whatever your child's janma NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window. is, the adhipati devata of that nakshatra should have his puja performed specially on that day. This is the very best. The second is that you should have ordinary Shiv puja performed.

The third item, he says, is tula daan, as far as it is possible. Suppose the child's weight is 40 kilos. If 40 kilos is not within your means, then let it be 4 kilos — have it given in daan that day by the child's own hand. It will be very good, he says. Shubh labh will be obtained in it for the whole year. This much at least should certainly be had done.

The custom exists in many places and not in others, he says: on that day the children are made to do pujan in the morning, then tilak is applied to them, they are blessed, and their aarti is performed. By the performing of aarti, whatever negative shaktis are present in the children's aura are diminished. This should certainly be done that day. Along with this, when they touch the feet of their parents, the parents should give a special blessing according to what the child wishes or what suffering the child has. They should be taken to great scholars. And they should be made to take an oath to some one thing: that from today I shall do this shubh karya. For instance, the study of a shloka of the Gita connected with your aradhya; or if you wish to have the path of the Durga Saptashati done, then even one shloka connected with it — and have them bound by sankalp that they will recite it daily lifelong. This, he says, should be got done on their birthday, and it will serve them their whole life and serve you not only in life but after it.

For performing the nikari of Kshetrapal Bhairav, he says, you should take rice equal to the portion of two persons — as much rice as is ordinarily eaten — of ordinary unboiled paddy rice. Into it should be mixed 250 grams urad, 100 grams dahi and red sindoor; all these things should be mixed together. They are placed upon a pattal — the plate made from sal leaves is called a pattal. Upon that, a chaumukh lamp is lit, tilak and the rest applied, and then five kinds of sweets, dakshina and so on are kept there. Then, in the name of Kshetrapal Bhairav, it is circulated through the whole house, touched over the heads of all the people of the house, and then carried out of the house, saying: O Bhagavan Kshetrapal Bhairav, may all the troubles and calamities of our house, tantra, vichar, bhoot, pret, pishaach — may all these be pacified and be under your control; and whenever an enemy performs any kind of shatkarma, or any pret or pishaach performs a kritya prayoga and the like, stop it from your own place. For this purpose, and for your pleasure and the pleasure of all your ganas, I am offering this bali.

Along with it, he says, water should also be carried in a glass — in a clay glass — and it should be placed at a crossroad, or taken a little distance from your house and left there. This is the ordinary process of the Kshetrapal nikari. Before entering the house again, wash your hands and feet and change your clothes and so on. This is a very big thing, he says. Know that by performing the pujan of Kshetrapal, great peace is obtained in all these matters — Preta, Pishach, vichar, tantra. And only after the nikari should the process of bandhan and the rest be done in the house. One should not be afraid in this, he adds. Many people are very afraid — that this will happen, that will happen. You are taking out a pujan, a bali and a bhog for a swaroop; this is not any tamasik thing.

Asked whether Bhairav ji's trishul is to be installed and whether it can be done in the pujan sthan, he answers: absolutely. He adds that Martand Bhairav is worshipped in the south, and that this is a swaroop of Bhairav ji himself. The Pauranik katha of it, he says, will be told separately. To a further question he replies that one may certainly perform japa while taking Bhagavati's name too.

Answering a listener who asks what daan may be given for obtaining grace, and how deep daan is to be done in a temple in the name of Shri Bhairav ji, he says the live video will arrive by the following evening. How deep daan is to be done for Bhairav ji in the temple, and how bhog is to be offered to him at home, will be shown the next morning by actually performing it.

To a listener who says he has performed the purashcharan three times over, he answers: keep doing it again and again, and in the nitya pujan one or two malas of japa should be done. The vidhi of the prayoga, he says, has been told many times on the channel within the experience videos. Listen to those videos and act according to whatever your trouble is. And if there is anything personal of that kind, he says, send a message and he will tell you.

A listener asks him to explain Gayatri in a very simple way so that everyone can do it. He answers that he cannot accept all the statements of Shri Ram Sharma Acharya ji. Gayatri is for everyone, he says, but the shastra view about anadhikar is what he will speak by. For Vedic mantras he will absolutely forbid it: not everyone may utter a Vedic mantra — its utterance, its nature and its rules should all be known, and only then should it be done. Where, he asks, is he forbidding anything? He points to Ram Sharma Acharya's own writings on the wearing of the yagyopavit: read his question-and-answer collections, where people asked, everyone says that Gayatri should not be done without wearing the janeu — and he replied, then what is the difficulty, have the yagyopavit done. But how many people, the speaker asks, keep the rules of the yagyopavit?

If you will eat meat and drink madira, he says, then it is a common rule — do not wear the yagyopavit at all. People then say, no, leave it, who will wear the yagyopavit, who will get entangled in so many rules. And having worn it, they eat and drink as they please, and by that they receive punishment. Then, having received the punishment, they perform Bhagavan's pujan for ten days and afterwards weep that they did so much puja and nothing is happening, no effect is being received. He answers them directly: you ate so much meat and madira, you did crooked karma, you did wrong deeds while wearing the janeu — who will bear the fruit of that?

Asked about washing an old clay diya and using it again, he says that according to him it is not right. The second matter raised is whether a clay lamp does any damage to the environment. He asks what sort of clay lamp it is — if it is of some different kind, that is another matter; otherwise it simply breaks up and finishes somewhere or other. A baked lamp, he says, hardly causes any damage. To a separate question he says: take Hanuman ji as your guru and do it.

Everyone cannot do this, he says. Women should absolutely not do it. He repeats that he is saying it even now: women, and those who do not wear the janeu, should not do Gayatri; and if they do so, they will themselves become fit for the punishment and will themselves bear it. Such people bear it very thoroughly, he says. Then he adds a correction. Those who perform acts of this kind, he tells the listeners plainly, may not bear it themselves — their coming generations bear it. Those generations then say, what fault have we committed that we are suffering; and again, taking birth in that same lineage, they bear it once more. Never trifle with mantras, he says. Do what you have the adhikar for; what you have no adhikar for, do not do at all.

The Vedic mantras have very many rules, he says. A woman cannot perform Mahamrityunjay — it is Vedic, and it should not even be uttered — but people simply do not accept this. Women are doing Mahamrityunjay, sitting and doing it. Where has anyone said so, he asks: here singing is going on, bhajan is going on — of Mahamrityunjay, of the Panchakshari, of Durga ji's Navarna. All these mantras, he says, are obtained in diksha and are never uttered from the mouth.

People will hardly accept the rules, he says. Afterwards they will say that trouble is happening. You will not have trouble, he answers — the children will. And not the children: the trouble will come in the later generations. And its reason will not even be understood. Pitr dosha has formed, this has formed, that has formed — go on having them dealt with. There are so many doshas that you will grow tired of searching. Therefore, he says, one must not commit the fault knowingly.

A listener asks what distinction there is between Batuk, Kaal Bhairav, all the Mahapeers, and the purusha tattva Bhairav who is the consort swaroop of each of Durga ji's own forms. Everything is separate according to the swaroop, he answers. There are differences — and being different, all are still one.

Asked in how many days those who perform abhichar do it a second time, he replies that this is never limited anywhere. They can do it every day. When the cutting of the things they have done takes place, they will try again and again. As long as those people are active, he says, nothing at all can be said. They can do it at any time.

There is a description of Hanuman ji in the Rigveda as well, he tells a listener — Hanuman ji is a Vedic devata. The complete information on this, he says, will be made available soon. As far as the other point goes, that Hanuman ji's puja should be done between 7 and 2 in the morning and after 5 o'clock, because afterwards he is in Ram ji's service — this, he says, is a matter of bhaav. The description is given according to bhaav. Hanuman ji's swaroop is worshipped independently. It is not that he exists only in this bhakta form. If you go into the distinctions of tantra, he says, then he will tell you.

For the information of all the listeners, he says: at the time of Shri Ram ji's vanvas, Maharshi Agastya ji gave him diksha of the Ekadash swaroop of Bhagavan Shri Hanuman ji and told him the vidhi for performing the sadhana. When Shri Ram performed it, Bhagavan Ekadashmukhi, becoming pleased by it, gave this blessing — call it a boon — and made it fruitful: that I shall always remain with you in the form of a servant. And he rendered his help. There is a great deal of distinction here, he says. Whoever is in the bhakta bhaav, let him remain in it; but if you go into tantra, you will get information about each and every thing — who did what, and how.

Shri Krishna is Parabrahma Parameshwar according to the Gita, he says. Then why did he do the upasana of Bhagavati Durga? What need arose that he told Arjuna to go and perform the aradhana of Shiv ji in order to obtain the Pashupatastra? Why did he send the mighty Bhima with the words, go and bring Bhairav ji? Why did he say, please Hanuman ji? There was no need at all. He was the Purna Brahma Paramatma — what necessity did he have? He had every one of these things done, the speaker says, and behind all of them there is a reason.

Asked about a dream in which those who do abhichar are seen being made bhasma while some people are chanting Hare Krishna Hare Ram, he says that if one is seeing Hare Ram Hare Krishna, then it is a good dream. To a separate question he repeats: Bhairav ji's trishul may absolutely be installed at the pujan sthan.

A listener writes that in a YouTube video it was said that those who perform Hanuman ji's sadhana should not perform Bhairav ji's sadhana. You saw it in a video, the speaker answers — and who said it? He would not have said such a thing; he does not know. Who said that Bhairav ji's puja should not be done together with Hanuman ji's? Such great people abound now, he says, and it is their followers who increase. Where is anything going to happen to those who give correct information? Everyone wants the lazy way: do less work, do less puja and path. Worship Hanuman ji only on Tuesday. How did Nirmal Baba become famous, he asks — he used to say, read only on Tuesday, and people would report experiences accordingly. And here in Sanatan culture it has been said: perform a purashcharan of sava lakh, perform anushthan again and again, do japa this many times.

Even in colleges, he says, the professors and teachers began saying it, and he has heard it in the motivational classes that started coming up. Why do it 108 times, they ask — what is the need? Do it once; you should have shraddha and vishwas. Do they even know what the science behind it is, he asks. Why has 108 times been prescribed? Why, how, what is it? Why did Tulsidas ji write that whoever reads it a hundred times will obtain release from bondage in that manner?

A listener refers to the Kalika Yogini Maiya video, in which it was said that on Kaal Bhairav Ashtami the sattvik khappar may also be offered to Batuk Bhairav. The sattvik khappar can be offered for Batuk Bhairav, he answers — but Bhagavati's khappar will remain alongside it. And do not go so far ahead right now without being told and without knowing, he warns, because a dudhiya khappar is also required. If you begin offering khappar on your own initiative, difficulty will start. Do only as much as he has told in that sadhana. If you are performing the Kalika Yogini sadhana, then give the khappar to her. With Bhairav ji, he says, a great many things become different.

For Neelkanth Bhairav, he tells the questioner, the vidhan is to take diksha and perform it with the full vidhi vidhan. Batuk Bhairav's puja can ordinarily be done by everyone — and both, he says, are Bhairavs. He gives the parallel from Bhagavati Baglamukhi: in the Bhairav swaroop, Mahamrityunjay is worshipped for her; Batuk Bhairav is also worshipped; and Swarnakarshan Bhairav is there as well in her anga vidya. In exactly the same way, on this side there is Neelkanth Mahadev, there is Neelkanth Bhairav, and there is Batuk Bhairav too.

The chameli lamp should not burn through the whole sadhana kaal, he says. And the second matter: those who are newly lighting a lamp of chameli oil should not become frightened. Know this — when it is burnt in chameli oil, the lamp burns down very quickly and the whole lamp catches fire. So there should be nothing in the surroundings, he warns, or it will catch fire immediately. Keep this in mind: it flares up entirely.

A listener writes that his great-grandfather was a sokha and, by him, some shakti was seated in the village under the name of Bhairav. It has now been worshipped for forty years. It neither cuts calamity nor prevents it, and is becoming a cause of untimely death. What remedy should be made? The speaker asks whether it was seated in the house or in the village, and establishes that it was seated in the village house. It has grown entirely old now, he says, so it will behave in just this way. The second point, he adds, is that the grandfather seated it himself, and on top of that he was a sokha — and he will not have passed on the secret of it before he went.

There are two ways of doing it, he says. The first is to bring some knowledgeable person and have it removed from there. The second: if you people cannot get it removed, or it does not go, then in such a situation take the co-operation of both a knowledgeable person and some qualified Brahman, and beneath a small Shiv ji temple built upon your own land, establish that shakti below it. Tell it: very well, your puja will take place, but it will not be independent — go beneath Shiv ji. Then its capacity will not remain such that it can trouble anyone. But according to him, he says, make the attempt that it be given Visarjan, that its gati take place from that spot. It will not be possible in an ordinary manner either, because it has got the habit of eating for free — why would it move?

There is indeed swaroop bheda, he says, but Batuk Bhairav's puja can be done with every swaroop of Bhagavati. A listener asks what difference of swaroop there is between the Bhairav whose sadhana is done after Guru and Ganpati, and the Bhairav prescribed for each particular Devi. There is swaroop bheda too, he answers. Whichever swaroop you perform the upasana of, you should certainly do the upasana of the Bhairav of that swaroop — it has to be done. But if you perform the upasana of Batuk Bhairava, it will serve in every swaroop. In every swaroop, Batuk Bhairav is present anyway.

A listener asks whether Bhairav ji's puja can be done upon an iron or brass trishul already kept beside Bhagavati in the house, and if so, requests the vidhi. If nothing has already been consecrated upon that old brass, he says — meaning that no astra pujan or similar vidhi has previously been performed for them upon it — then you may, in the name of Batuk Bhairav ji, apply the vidhi he has given in this: cleansing it with panchgavya and the rest, and then performing it upon that again.

Asked how brahmacharya may be observed to the greatest extent, and which sadhana increases its strength most, he answers that the most necessary thing here is a matter of the body. Even if you become ready mentally, he says, your body will not take much time in going against prakriti. For that, you will have to take the co-operation of yoga and of pranayama.

The questioner says that the gurudev from whom he received the Gayatri mantra at the time of the janeu is no longer present, so he cannot ask him. He does not do a full mala but only ten repetitions of japa, and asks whether sabhimuchan is compulsory in the Sandhya Gayatri. If you do ten repetitions of japa, the speaker answers, there is no compulsion of sabhimuchan. If you will do one mala, then at the minimum it is necessary.

Asked whether any dosha occurs if, in the puja of some Devi, one does not perform the puja of her designated Bhairav and worships Shiv ji instead, he answers that the puja will simply become incomplete. In the Bhairav swaroop it is Shiv ji himself who stands, he says, but if you desire special grace and are performing their puja by the special vidhi, then it becomes necessary. The swaroop has been formed precisely so that his special pujan may take place. Therefore whichever swaroop you are worshipping — if for instance you are worshipping Bhagavati Baglamukhi, or doing some aradhana of hers — then along with her do at least Batuk Bhairav, without fail.

Again and again he says it, he tells the listeners: Batuk Bhairav is a ramban for you, Batuk Bhairav is a brahmastra for you. The Kalashtami that is now coming — Kaal Bhairav Ashtami is coming — from that day do Batuk Bhairav's puja without fail. There is no field of yours, no such place at all, where you will not need Batuk Bhairav, where Batuk Bhairav will not show you grace. There is quarrel and strife at home; there is pret dosha; there is obstruction of tantra; the mind is not settling on study; a job is not being got; wealth is wanted; a child is wanted. There is dosha of your pitr. Everywhere, Batuk Bhairav serves. Where there is dosha of a Brahmarakshas — and it is known that Bhairav holds Brahma's head in his hand in every swaroop — there can be no greater pret pishaach than that, and yet he seizes even that one directly. So do Batuk Bhairav's puja, he says: and on top of it all he is saumya and shaant. Do Batuk Bhairav, and his puja will be accomplished in every swaroop.

Asked whether it will be right to perform Havan daily in the Mahabhairav sadhana, he answers that it will be entirely right. To a separate question about obtaining some prayoga from the Rudra mantra, he asks which Rudra mantra the listener has performed. Of those he has posted, he says, he has given only the Ishan Rudra — and that one for the sake of employment.

Answering Archana ji, who asks what puja and sadhana women should do so that they and their families prosper, he begins with the Shiv Parivar — in which everyone is included. There is Ganpati, there is Skanda, there is Ma Bhagavati, there is Shiv ji; in Shiv ji's neck is the serpent Vasuki, on his head is Bhagavati Ganga, there is Chandra Dev; along with them Som and Nandi. Nobody will be left out at all. When you begin their puja, everyone's puja happens of itself. So at home, chiefly, everyone should perform their puja. For the rest there is your kuldevi and kuldevata, and the Panchayatan puja. If you say that Panchayatan puja and all the rest are happening, then all of them are being covered anyway — you are worshipping everyone, directly and indirectly. An ordinary householder, he says, should certainly perform the Panchayatan puja that has been prescribed.

First of all, he says, giving water to Surya and giving water to Tulsi ji. If you are not giving water to Tulsi ji on Sunday, then do not give it that day. Apart from that, then: guru pujan, Ganpati pujan, the pujan of Batuk Bhairav, the pujan of Hanuman ji, and after that the pujan of Bhagavati, then the pujan of Shiv ji. In between these, after Hanuman ji's pujan, do the puja of Lakshmi Narayan or of Ram ji, whichever you perform. If before Shiv ji's puja you perform the puja of Kuber ji, or if in your kuldevi and kuldevata there are Sokha Baba, Gauraiya Baba, Banni Mata or Bandi Parmeshwari, then at the time of Shiv ji's pujan itself do the dhyan mantra of Virabhadra and Bhadrakali together with whatever pujan paddhati is available to you. Everyone's pujan will be accomplished.

If you wish to proceed by taking one particular swaroop, he says, then at the very minimum the utterance of the others' names must certainly take place. He is not saying that you should sit and do everyone's Kavach one by one — first the Ganpati kavach, then the Ganpati sahasranama, then Hanuman ji's. Hanuman ji's need not be done to that extent. He compares it to a family: in the household into which you are married, you love your husband exceedingly, but you respect the elder members of the family and give affection to the younger ones. In exactly that way, whoever your aradhya is receives the special pujan. If Bhagavati Durga is your aradhya, then you will do her kavach, her sahasranama, all her special stuti. For all the rest, mere utterance of the name — their ten names, or the twelve-name stotra that exists. Do that much; it is plenty.

He cannot tell about Swarnakarshan Bhairav at present, he says. There is a rule for performing Swarnakarshan Bhairav, and people nowadays are simply not accepting it: they do Batuk Bhairav and abandon it, and go off behind Swarnakarshan. Swarnakarshan Bhairav is all right, he says — it can be done — but then a great many things have to be looked into.

A listener asks whether, given the harm being done to Sanatan dharma, a mahayajna of Ma Baglamukhi could be arranged once again at Datia in Madhya Pradesh. Why can it not be arranged, the speaker answers. Those within whom Bhagavati has placed the capacity to have it arranged are not receiving the sadbuddhi to do so. Those who have been given the means have not been given the good sense. And how much capacity, he asks, do people like him and the listeners have? As much as Bhagavati gave him, and with all of them made the medium, he had a two-day Navchandi yajna performed on the 6th and 7th of November for the sake of gau raksha — on account of the epidemic named Lumpy that had spread among the gau mata. He says the whole video shoot of it was also had done, by a Sanatani person, and that once it is sent he will edit it and post the full video: how by eleven Brahmans the Navchandi yag, the havan, the savamani feeding of the gau mata, and the feeding of Brahmans and sadhus as far as possible were all carried out, so that they might obtain peace. Those who were given the means do not have it done, he says; it falls to people like him with their small means. This is an age in which artha is chief — those who have money and capacity have no leisure to do anything for their dharma and their culture.

A listener reports that in one tantra grantha the sadhana of Krodh Bhairav is given, in which only 8000 japa is performed, that very fine results are being obtained, and that a friend of his has taken it up by Mata's grace. Very well, the speaker says — but those who have obtained very good results should be looked at: whether it is only Krodh Bhairav's doing, or whether they are not disclosing their end of it. According to him, he says, the sadhana of Krodh Bhairav should not be done in this way. It should be done only after knowing the entire vidhi vidhan and after being initiated.

A listener writes that his words reminded him of a question: what is the actual katha of Satyanarayan, since the one that is narrated appears to be only the phalashruti. On this subject, the speaker answers, he will tell them the entire Puran itself. Asked about a book, he says a book connected with the sadhanas will certainly be published — if the YouTube family grows and some financial capability arises from here, then it can be arranged. Even going to have a book published on a small scale, he says, involves a whole process of one registration after another at the start, and that requires money. He adds that he would like to do a great deal, and would put his life into it if support came in that measure — that if through him Bhagavati brought welfare to even a hundred Sanatanis, it would be a very great thing.

Dharmendra ji writes that his cousin brother, a tantrik, deceitfully bound his Bhagavati by applying akshat and sindoor to his forehead, and asks what to do so that his Ma returns from him. When anyone takes your shakti into bondage, the speaker says, he has already given three or four prayogas for its undoing on this very channel. The bandhan will also open by the mantra prayoga of Mahabhairav. If she has been bound and has gone somewhere — and this does happen, he says, people bind devi shaktis and take them away and worship them — and since it is your own brother, he will have complete knowledge about you. So perform the anushthan of Mahabhairav that has been given. He points to the experience he has also posted, of how tantriks meet their ruin. You can do the sadhana of Mahabhairav.

It is entirely true, he tells a listener, that those who speak ill of tantra are the very ones who go about searching for tantriks when a certain time comes. When something good is happening in life, he says, it is by my punya and my own glory. When something bad happens, Bhagavan is doing it. And if something even worse than that happens, then it is on account of the family member who does pujan and path. If one person in the family — some boy or girl of the house — does a great deal of pujan and path, the family gains strength from it. But if something bad begins in the family, everyone starts blaming that same person: you do so much puja, what is happening; nothing is happening from your puja and path; this is all nonsense; you waste money on pujan and havan. He tells the listeners to relate this to their own households. People do not look at their own karma — what deeds they did and how they are bearing them. But the one who is doing pujan and path is blamed first of all.

If in the temple Kaal Bhairav ji is installed together with Bhagavati Brahmani, he tells Prakash Prajapati ji, then you should perform the puja of those very ones. For the rest, if you are looking at the Ashta Bhairav according to the Ashtamatrika, that will hold only when you have received it through a guru parampara. Otherwise, for whatever reason Kaal Bhairav has been installed in your temple along with Bhagavati Brahmani, perform the puja of those very ones. The remaining swaroops you may look at.

To Ankit Tiwari ji he says: you are initiated, so there is no difficulty; sadhaks who are doing sadhana have no particular difficulty. Although, he adds, when the energy increases there is a little trouble. Whenever you perform sadhana, he says, every day will not pass alike. Sometimes your trouble will increase materially; sometimes trouble will increase spiritually; sometimes physically. People become very alarmed by this. One must not be alarmed. And if new experiences are coming daily, if you keep seeing one dream and then another, learn to ignore them. If you are seeing something auspicious, take it as good; if you are seeing something inauspicious, your sadhana is already running, so you need not be afraid in it. Take it as an experience and forget it — and do not get stuck in the experience either.

A very good sadhak, he says, sent him a message that day: that in the Kalika Yogini sadhana he has posted everyone's experiences, but to him neither good nor bad is happening — and that even if something wrong had happened, he would at least have had the satisfaction that something happened. Think of it, the speaker says. People are so stuck behind experience that they say they would be pleased even if something went wrong. And this is a sadhak of a very fine level. He performs the archan of the tantrokta Yantra so well: the Saptashati yantra of Bhagavati that he adorns, he decorates in different ways. Since in the Saptashati yantra the pujan of all shaktis takes place, he applied the same to the Bagla yantra, established the tantrokta yantra, had the anushthan performed with the full vidhi vidhan, and decorates and adorns it beautifully — enchanting shringar of the tantrokta yantra. And such a person says such a thing. Do not get trapped in experiences, he says.

Asked whether, at the time of daily giving to the cow, one should distinguish between a cow and other cattle, he answers that anyone may be fed — anyone in the gau vansh. It is not necessary, he says, that you will feed only a cow and will not feed Nandi ji. You may absolutely feed a bull or an ox; there is no need to do male and female. Feed the gau vansh, he says. For the present, if you do even that much, it is a great deal. He also notes, on Tulja Bhavani and Khandoba, that he has already spoken about Bhagavati Tulja and Khandoba in an earlier live.

A listener asks for the correct sequence among guru pujan, Ganpati pujan, Kaal Bhairav, kuldevi, Hanuman and Shiv. First guru pujan, the speaker answers; then Ganpati pujan; then the pujan of Bhairav ji; then the pujan of Hanuman ji; then the pujan of Lakshmi Narayan; then the pujan of Bhagavati; and then, going on to the end, the pujan of Shiv ji. For the pitr, he adds, there is a separate arrangement.

Asked about remembering the pitr while seated in the pujan sthan at the time of dev pujan, he says that in his own view, and as far as he has learnt and seen, it should not be done in that way. If you are giving arghya to Surya for the sake of the Pitr, if you are giving water, then the pitr pujan has already taken place there symbolically. Surya will convey all things to the pitr lok. If you are doing the pujan of Tulsi ji, it has happened there as well. Separately, if you wish, after saluting Tulsi ji with the mantra that is spoken — महाप्रसादस्य जननी सर्व सौभाग्य दायनी आदि व्याधि जरा मुक्तम तुलसी त्वम नमोस्तुते — after that, once you have given her arghya or spoken it, make pranam there for the sake of the pitr as well, and remember them there. But when you are seated in dev pujan, pitr smaran does not take place on the same asana.

A listener writes that in Chhattisgarh Bhairav ji is given a coating of kajal, so he has made the Baal Bhairav of his house black — and asks what if Baal Bhairav did not like being black. Very well, the speaker answers: do according to what happens in your region. Asked whether pushp archan may be done at the time of Bhairav ji's anushthan, he says it may certainly be done — from his Satnamavali, or else from his Sahasranamavali.

On the day of the Ashtami — the Krishna Paksha Ashtami — Bhairav ji's Ashtami, the Kalashtami, occurs in every month, he says, and it is on that very day that the upvas is kept. Those who, according to their kundali, or in their own life, have committed some unpardonable sin whose remission is not taking place, and who are suffering greatly on that account, should attend to it. Especially, he says, those whose life — if some jyotishi has said so from the kundali — or those to whom in this life itself some incident or accident has occurred, or by whose hands some unpardonable sin has been done: they should take counsel from some good scholar and, according to the rule that exists for Kaal Bhairav Ashtami, keep her or his vrat, upasana and puja.

Where the grandfather was in the Bhagatvaal and after him nobody has any knowledge of it, he says that the vidhi of Kshetrapal pujan which he has told is what you must do for the nivaran. Although, he adds, peace will be obtained from it and they will come under control — but those things will not go away.

Nisha ji has asked a very good question, he says, and he had given its answer in a previous live too: whether those who died of Corona will obtain mukti, and why untimely death occurs. Because it has been designated in the form of a Mahamari, he says, and the death that takes place in a mahamari is always an untimely death. So for their mukti as well, the whole vidhan that exists should be performed.

The vidhi of Bhairav ji's Prana Pratishtha also exists, he says, but he is having to consider how far he can make it subtle. Because if he gives out a difficult vidhi, then it will not be accomplished by everyone — and that is why he is not uploading it. Now he will make its complete rendering into Hindi and post it for Bhairav ji, and for some other devatas as well, all at once.

A listener says that in several places he has seen a lighted cigarette kept for Bhairav ji, and asks whether a cigarette will have to be kept with Bhairav pujan. It will not have to be kept at home, the speaker answers. All of that happens in temples; where it happens, do it only there. Where it is not done, do not start it afresh.

He refers Sunil Parashar ji to the playlist on this very channel called Bhairav Tantra Rahasya, where he has told each thing: how bhog and pujan are to be offered to Bhagavan Bhairav at home, and how it is to be accepted. Here he states it briefly again. For bhog, offer boondi ka laddu; among sweets, in the nitya pujan bhog, if you wish you may offer him kishmish, kaju, panchmeva and so on. And that bhog may be accepted by everyone. Batuk Bhairav's bhog will be accepted by all — women, men, children, the aged. When the pujan of Kaal Bhairav is performed, then only men should eat his bhog.

Asked whether garlic and onion bhog may be offered at home to Bhairav ji, to Baal Bhairav, he answers that he would say this: whatever sattvik food you prepare at home, without garlic and onion, offer that as bhog. Because it will not be only Bhairav ji in your house, he says. And to Bhairav ji as well, and to Baal Bhairav too, wholly sattvik bhog alone should be offered.

He refers listeners to the Kuldevi playlist on the channel and then restates it. First of all their dhyan mantra, which people will have seen again and again. When there is no knowledge of the kuldevi, there is the dhyan mantra of the three swaroops of the kuldevi — that is a portion of the Kuldevi Aavahan khand. Do the dhyan of the kuldevi with that mantra. The second thing is the rule and the vidhi of aavahan, which has also been told on this channel; watch the video once and do the aavahan accordingly. But it will not be swift, he warns. The anushthan will have to be done again and again, and in the course of a year you will get its answer with accuracy. And the vidhi of performing havan at the Chaukhat for the kuldevi aavahan has also been told; that works with the greatest accuracy of all.

Ajay Sharma ji writes that he has been keeping a jyoti kindled before Ma for three years, but that for some days now, when he does the pujan, the jyoti becomes still, and when he lights it again it becomes still again. If you are burning it in ghee, the speaker answers, then if the ghee does not melt, the wick will not burn properly. Give a little attention to this thing first, he says.

Asked whether the puja of the gram devata may be given with the Mahabhairav mantra, he tells Prashant Dwivedi ji that the vidhan of the pujan of the gram devata, and the vidhan of their grace, has been given by him on the channel called Siddh Sabari Vidya. The whole method is there separately, he says; you may use that prayoga.

Manoj Shravan ji's comment is a very good one, he says, and everyone should listen to it: you tell us to do Batuk Bhairav's puja at home; I did the path of the Brahma Kavach, the 108 names; great strife began in the house, and when I did the path I felt great heaviness in the body. The biggest reason behind this will be this, he answers: Bhairav ji's puja is being spoken of; there will be a negative thing in the house, sitting and eating; and when you begin his seva and puja, it will be troubled and it will not leave you. If you abandon the pujan, it will again become quiet. But by Bhairav ji's pujan and path, all the negative things that exist will not trouble you now — there will be no suffering in your life at present — but when a time comes, they will begin to give suffering. And in the middle of it, people start doing some ordinary anushthan.

He does not know, he says, how the questioner did it, what he did or did not do, or which mistake he made; he is answering a common question of why such a thing can happen — for the rest, you may be making a great many mistakes, and that is a matter to be examined. It is possible, he says, that at the time of pujan you are doing only Bhairav ji, and never doing the chaturmukh lamp vidhi that he prescribes, and never doing the bali pujan vidhi of Bhairav ji. Then again, if the entrance of your house is not right, there can be difficulty. If dirty vessels lie in the kitchen, there can be difficulty. There are a great many such things. And most particularly, he asks, who is the devi shakti of your kula? Difficulty can come from her too — although it does not happen in Batuk Bhairav's pujan. But since you are saying Brahma Kavach, he says, in the Brahma Kavach there are bandhan matters. He has never given the Brahma Kavach to anyone to do. So it will also have to be seen which Brahma Kavach you are speaking of.

Asked whether a remedy can be made where the death of an ancestor was brought about through tantric kriyas, he says that where it occurs in tantra kriya, that soul becomes subordinate to the very tantra shakti that performs the killing. So first of all it must be released from bondage, and only then is its shraadh kriya done and its gati made. Otherwise, he says, you may go on having shraadh performed and their gati will not occur, and your own difficulties will keep increasing. Those people who say they had Gaya done, Trimbakeshwar, Nasik, did it everywhere, and yet the trouble stayed as it was and grew — it turns out the death was in tantra kriya. Until they are freed from the tantra bandhan, from where will the gati come?

The Mahabhairav mantra has been given on the channel, he says. Search for it — search on YouTube too for Mahabhairav mantra Grihastha Tantra and it will come up. Listen to that; in the middle of the video he has told the entire Mahabhairav mantra. There is no PDF of it, he says. It will be visible to you on the screen within the video itself.

The owl is considered auspicious, he tells Vijay Grover ji — that is so. But if you keep the gaja, it will be more fitting. Householders should keep Gajalakshmi in the house, seated upon the gaja or upon the lotus. For those who do black marketing, who put money into the share market, the owl is right. And for those who perform tantra-mantra, for tantrokta pujan, it is more fitting.

Asked whether it takes six months for the pratyakshikaran of Batuk Bhairav's 108 names, he answers: no — do it now and it will happen now. As the 108 names are completed, as soon as you read the last name, Bhairav ji will manifest before you and say: ask, child, what boon do you seek. Now whether you will hear it, whether you will see it — that, he says, he does not know. But as soon as you read the 108 names he will become pratyaksha. The rest is your wish, that is, your capacity — whether you are able to speak with him or not.

Nikhil ji asks two questions: whether the Mahakali Sahasranama can be done at home every night, and about a kada. Which Mahakali Sahasranama, the speaker asks — there is more than one; tell him which. On the kada: you have made a copper kada siddh, so do the silver kada with that same mantra. It can absolutely be done.

Asked whether japa done by samputing the Bhairav Hriday with the Batuk Bhairav mantra will be more fruitful, he tells Abhishek Bhardwaj ji that he does not know what his capacity is. If you Samput the Bhairav Hriday with Batuk Bhairav, he says, it will become extremely intense. And whether you will be able to bear its power, its energy, or not — that, he says, he does not know.

A listener says the Sabar mantra of Kaal Bhairav ji has become siddh and asks how to speak with Kaal Bhairav ji. If it has become siddh, the speaker answers, what difficulty is there in speaking? Say hello, hello. Bhairav ji will speak from that side; the other man will speak only when you speak. And you are not speaking from this side at all. If the mantra has become siddh, then Kaal Bhairav ji will be waiting for when you will speak from this side. He refers them to his own video in which it is said that the other will speak only when you speak first. Speak, he says, from your side.

Ashish ji writes asking for a sattvik Kali Sahasranama, saying that he has learnt that negativity is attracted by the Sahasranama he performs. Do the Dakshina Kali Sahasranama, the speaker answers. Do the Adya Kali Sahasranama; with those it will not happen. If you are doing Shamshan Kali, then there will be difficulty.

A listener asks which is superior between Dakshinachara and Kaulachara. Which is superior, the speaker replies, gulab jamun or kala jamun? Earlier in the same stretch he tells a listener whose son was born on Kartik Purnima in the Kritika nakshatra in the daytime, and for whom nothing could be done this time on account of the grahan, that it is all right.

Asked when the promised talk on Laddu Gopal's puja will come, he says the questioner is probably asking about a very renowned tantrik who has made an entire place of his own. People go there, and he tells the pretas and the pishaachas that he liberates them straight to the Pitru Dham and elsewhere — just as the pitr obtain mukti at Gaya Dham, so he does it too. A very famous man, he says; he does not even want to take his name. That man forbids the puja of Balaji. He forbids the puja of Laddu Gopal. Go to his place and have havan performed nine times and all your work will be accomplished; do anything yourself and nothing will happen; spend lakhs of rupees. And why should Laddu Gopal's puja not be done at home, the speaker asks. It exists with the complete shastrokta vidhi vidhan. Laddu Gopal's puja can absolutely be done at home.

If you keep Laddu Gopal at home, he says, then keep him in the bhaav in which the upkeep of a small child is done — if you worship him as the chief adhishthatri deva. Then the pujan of Laddu Gopal should be done daily: early in the morning bathe him first, put clothes and the rest on him, then the bhog of makhan and mishri, aarti and so forth — and after that you should do whatever further nitya pujan of yours there is. And at night his evening pujan is done, and after the pujan of the night he should be put to sleep. Entirely in the bal bhaav. The path of the Gopal Sahasranama is the very best for him, he says, for the sake of his pleasure.

To Yogesh ji, who has a false court case, he says: with the vidhan of the Batuk Bhairav Ashtottara Satnamavali that will be posted the next day, perform the anushthan for 11 days. Or else do it from Kaal Bhairav Ashtami, that is from 16 November to 23 November, and on the final day perform the Kshetrapal pujan and the havan of Bhairav ji, as the vidhan will state. Some path or other, he says, will open for you quickly. He gives the same instruction to Nitin ji, whose question was that his brother's bail is not coming through because of a false court case — the in-laws have brought a charge of dowry death — and who asked which anushthan should be done at home. Do this anushthan, he says; nowadays all these things have increased greatly.

Abhishek ji writes that different parts of his body twitch a great deal, and that it also begins when he sits in dhyan; he asks whether some bhoot pret is dancing inside the body. Very well, the speaker says, your question stands in its own place. First of all, have yourself examined once by some knowledgeable person. And second, perform at least one anushthan of the Hanuman Janjira. After that, do your dhyan and the rest, and see whether it has made any difference to you.

Asked whether one obtains his doot when the Sabar mantra of Kaal Bhairav ji has become siddh, he answers: why would he not be obtained — he certainly would. Go and speak to Kaal Bhairav ji, he says; then he will not refuse. He adds that Sunil ji and another questioner above should ask the person from whom they are taking the mantra japa and the vidhi vidhan they are performing; that person will tell them the method. He will have full knowledge, he says, of which Sabar they were done with and which Bhairav they were addressed to. In Bhairav ji, in Kaal Bhairav, there is a great deal more besides.

Asked whether a person performing the siddhi of Hanuman ji's mantra can do Bhairav ji's pujan and havan once a month, he answers: absolutely, it can be done. To Ashish Patel ji, who writes that there has been pret badha in his house for twenty years, he says that the Batuk Bhairav Ashtottara Satnamavali will be posted on the channel the next day. If he wishes to do it at the present time, then from 16 November he should begin its anushthan in the house.

Puja Srivastava ji writes that in a previous live he had said that people and devatas can remove such a confusion, but she has heard that they can leave only by their own will and keep returning; she did not want to do it herself but to have it done by a Brahman. It depends, he answers. If the brahm came into your house through abhichar — for whomever she is speaking of — if they came in abhichar, then they can be removed. If someone brought one himself in order to make it siddh, or if you have built your house on their place, or if some brahm dosha has attached because of felling a tree or demolishing something, then the difficulty here will be different. The third thing: if it is a brahm worshipped by the household, or a brahm of the house, then it can create this kind of difficulty. And fourth, if there is a duplicitous sokha or ojha who will take it away and release it again and again in order to earn money, then this trouble will also occur.

Chandrahas ji writes that he lives in Odisha and asks whom he can make a guru there who will not be a bad guru. Your question is a very strange one, the speaker says — a guru who is not bad. He cannot tell at present whom you should make your guru there. For the moment, until you obtain a guru, perform the sadhana and puja of Bhagavan Dattatreya especially. He keeps putting up its ordinary vidhi vidhan on the channel; watch it and do it. When you are worthy and capable, and the grace of Bhagavan Datta is upon you, then you will find a true guru.

Asked how bhog should be offered so that bhoot-pret cannot eat it, he answers that this depends upon the house. To Varun Sinha ji, who asks that the mantra anushthan of Batuk Bhairav also be given, he says there will be no need of a Batuk Bhairav mantra anushthan. Do his Mahabhairav mantra, he says — it will be the finest of all, and everyone will be included within it. And the second thing: the Ashtottara Satnamavali of Batuk Bhairav will be given; do that.

Asked how to open the bandhan of the kuldevi, and requesting that it be told from tantra vidya, he says that if the Bandhan has been done by tantra vidya then look at the Mahabhairav vidhan — he has written on the thumbnail itself that if the Kuldevi is bound for any reason whatever, she is released by the Mahabhairav mantra. Because, he explains, when you take the sankalp that yes, we are performing the anushthan of the Mahabhairav mantra for the sake of the kuldevi's release from bandhan — and Mahabhairav has so many swaroops within him, Kaal Bhairav, Batuk Bhairav, Bhoot Bhairav, Mahabhairav, all of them — then when they move, when any of their ganas move, they know for what purpose the invocation is being made. So they will come and open it. Perform the anushthan in a way suited to that, he says; do it in that manner.

Asked how madira bhog is to be offered to Kaal Bhairav ji, he says: not by yourself. If you wish to offer madira bhog to Kaal Bhairav, then have it offered through the pujari at a Kaal Bhairav temple, wherever his pujari is. He will make the sankalp in your name and offer it. Do not offer it yourself, he says, if you are not initiated.

Ganesh Vaishnav ji writes that there is always illness in his body and he cannot tell what to do; the body is weak, and it is not known whether there is some tantra or some Dosha. This is a matter of examination, the speaker answers. Only after seeing it can it be said whether it is tantra, or whether it is on account of some graha dosha. He adds that a great many questions are being missed because there are so many comments, and each new comment pushes the rest up and down so that he cannot find where he was.

Asked which swaroop of Shiv ji and of Bhairav is worshipped where Manasa is the kuldevi, he tells PK Rajput ji that he will post an entire video on Manasa Ma's Bhairavs and tell him the whole matter there. He is not putting it up at present — let Bhairav ji's anushthan be got through first. For now, do Batuk Bhairav without fail. On the sequence: Shiv ji's puja will be at the very last. First Batuk Bhairav, then Devi ji, then Shiv ji. Guru, Ganpati, then Batuk Bhairav, then Hanuman ji, then Lakshmi Narayan, then whichever swaroop of Bhagavati you wish to worship — your kuldevi, Bhagavati Durga, some swaroop of the Mahavidyas — and after that Bhagavan Shiva. Shiv ji is at the very end, he explains, because when Shiv ji's pujan takes place, whatever shaktis there are and whichever have been left out, Mahadev satisfies them all. That is why the pujan runs thus: first guru pujan; it began with guru pujan; then Ganpati, since he has the blessing and boon of being worshipped first; then Bhairav ji's puja, because he will do the protecting and Bhairav stands foremost in all beginnings — his invocation is for granting protection so that no negative shakti comes to whatever is being invoked; thereafter Hanuman ji chiefly, and then the pujan of all the remaining shaktis.

A listener says that whenever he thinks of starting a sadhana, before he can begin, someone dies, or he has to go somewhere, or someone falls ill, and he never manages to start. Very well, the speaker answers — if you cannot manage it, then do not begin a big sadhana. Do a three-day sadhana. Do a five-day one, do a seven-day one. Do not do a long sadhana. And if even that is not being managed, then do a daily sadhana. On whatever day you are well and in order, complete a one-day anushthan on that day: 11 malas of japa and one mala of Havan. Do it in that way, he says, and do not take up a big sadhana.

Asked whether, among the Ashta Bhairavs, some particular Bhairav belongs to a person according to his rashi or his kundali, he says that if you go to that extent, then absolutely there are. There are Bhairavs according to NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window.; there are Bhairavs according to your rashi; there are Bhairavs according to the lagna. For those who have to go into the Krama Bhairav sadhana, everything of this kind exists. It is not necessary for everyone in that way, he says.

Puja Srivastava ji writes that they were sent through abhichar, but that people say they are worshipped, and that her generation did not do it and she does not know who in the lineage may have done so. If they have been worshipped, he answers, then they go into vachanbaddhata. If they were once worshipped in the lineage, then whoever performed that worship will have given the word that we shall always worship them. This is why, once the pujan of a brahm has been performed in a family, it is very difficult to remove it until its gati occurs of itself. And even if you remove it, since the people of the house have at some time in the past given the word, then until it agrees of itself, you may take it and seat it anywhere and within twelve days it will come back. And if you seat it independently, there is difficulty in that too. So if it is not going, and the earlier people have already committed such an act and asked in this way, then have a small Shiv ji temple built and give them a place there.

Pinky ji writes that at the time of sadhana, when she closes her eyes, tantriks are seen. That is a very strange matter, he says. Asked whether the Sudarshan Chakra is also made siddh, and for its vidhi, he answers: what is there that is not made siddh? There must be the capacity within you and within me. Become capable, and everything can happen.

Asked whether Kala Kalua can be stopped by the Hanuman Janjira, he answers: yes, it can absolutely be stopped. Sunil Parasi ji writes that whenever he begins any puja or sadhana, after three or four days trouble comes and strife arises at home. Do a three-day sadhana only, the speaker answers. Do three days; do not do the remaining days.

Asked whether the sadhana of the Bhairav Janjira can be performed at home in a sattvik bhaav, he says it will depend on which janjira it is. Bhairav ji has a great many, he says, and Hanuman ji also has a great many. There is some little difference among them: the bhog changes. To a further question about which day would be right for bringing a vehicle, he tells the questioner to contact him on Telegram, since everything will have to be told after looking at it.

Gaurav ji writes that such an age of sin has come, and that with sinners in the position they are in, how will dharma be protected. You are there, Gaurav ji, the speaker answers. We people are doing as much as can be done. We shall keep our intellect applied to dharma as much as we can. When there are sinners, then punyatmas like you also exist. You too are doing such good work — why are you forgetting yourself? If 155 people are listening, then among them at least five will be such whose intellect becomes steady in dharma even for a few moments. It is precisely that which has to be increased, he says.

A listener asks whether, since the Durga Saptashati is tantra, it should be done without the help of a guru — and if not, what else can be done to obtain Ma Durga's grace. Every mantra of the Durga Saptashati is tantra, the speaker says; that is a correct statement, and all of it is correct. With bhakti bhaav, for the sake of obtaining Bhagavati's grace, you may do her Kavach, her Argala and her Keelak.

Among the stutis, he says, the Ratri Suktam may also be done. The stuti of the fourth adhyaya may be done. The one given independently in the fifth adhyaya, in the form of the Tantrokta Ratri Suktam, may be done. The stuti in the eleventh adhyaya may be done. For the rest, the whole vidhi vidhan of it, the complete path — its vidhi he has also given on the channel in the Mahavidya krama, and for that you have no need of a guru. When you go to recite in Sanskrit for some special purpose, or are considering a Samput path, then you do need a guru, in order to do things with understanding.

Vijay Lakshmi ji writes that her senior in the office troubles her a great deal for no reason and that she feels like leaving the job, and asks whether there is any remedy. There is a remedy, he says. Before leaving the job, make one attempt. To ruin someone's life is a very great sin. Seniors of this kind, who display toxic seniority, who trouble juniors and play with their careers — such people suffer very thoroughly when the time comes. They think they are doing very well; pride comes of seniority and of money, and such people even enjoy troubling others. And when the time comes, if not they themselves, then their own children suffer greatly — and when the children suffer, the father is that same man. You will have seen many such people, he says, and remarked that his father was a great officer and the son turned out such a wastrel that he threw into the dust all the money and honour the father had built.

So do not be anxious, he says. If you find some alternative — if you can do something besides the job, or if another job is available — then switch. Take your decision according to the circumstances of your household. If there is no path, then bear it and carry on. And along with it, take these two things into your life: the anushthan of the Kamakhya Kavach with the sankalp, and, together with the Kamakhya Kavach, the Bhairav Hriday. Both are given on the channel. It will not take much time — at most five minutes to perform. Make it siddh once by doing the anushthan, and then use it daily. And if not that, then the Aghor Baglamukhi Sabar mantra has also been given; that too can be done. If there is very great difficulty, then use that. He adds that if it were up to him, he would beat with a belt and a shoe those who trouble others for no reason.

He first jokes about the questioner's autocorrect turning words into nonsense, then answers: you are asking whether havan can be done without a lady. If you are married and wish to do havan — in a Vedic Havan, he says, she is needed. In a tantrokta havan which people perform themselves, it has been written in many places even in the tantrokta texts that if you perform it together with your vamangi, that is with your dharmapatni, you will obtain greater fruit. So if you are doing that sort, then take her along and do it. And if she does not have the interest, then do it yourself. In today's times, he says, it is by very great good fortune that one gets a dharmapatni who takes interest in pujan, path and sadhanas and walks in step with you — while for cutting through misfortune and prarabdha one gets a wife who does not pour the ahuti but beats with the same struva. If you have the good fortune, do the havan with her; if you do not, do it yourself.

If bats are coming into the house again and again, he tells Ashwin Soni ji, you should do two things first. First, the Kshetrapal nikari is necessary. Second, have a Gayatri havan performed at home every Sunday by some Brahman who performs Gayatri japa and the rest well — a pure sattvik Brahman — and take part in his havan yourself. If it is possible with the whole family, begin on the Sunday of the shukla paksha. Have at least five Sundays performed. It will not cost very much either, and you can manage that much material. The nikari is to be done only once. If you can do this much, he says, it will be a great deal. That bats are coming again and again and there is much trouble, he says, shows that negative things have begun coming and going in greater and greater measure.

Karan Babu ji writes that a small white-coloured girl is repeatedly seen in his sadhana, in anger, and asks who she is in the Chhinnamastika sadhana. If you are performing the Chhinnamastika sadhana, the speaker answers, then you will surely be initiated — he hopes so. And if you are not initiated, then be alert. She is appearing in order to make you alert. Perform the Chhinnamastika sadhana only after being initiated. And if you are initiated, then ask your guru about this and he will tell you. Whichever marga you are in, some puja of that marga will have been left out, and that is why she is appearing.

A listener asks him, since he explains so much, to make a video on Vedic mantras: who should do them, who should not, and what precautions should be kept. That is a correct point, he says; he will make one. Another listener writes that he is right that the Gayatri mantra should not be done without guru diksha — he did not know, and did it for a month; Kundalini jagran took place, samadhi set in, sleep stopped coming, and then he went to a doctor. So much happened, the speaker exclaims.

Asked by Shri Krishna Bhakt whether the giving up of onion and garlic is necessary or not, he says that if you ask according to him, then giving them up is absolutely necessary, especially for sadhaks. These are the people who ask whether BrahmacharyaStrict celibacy required through an extended ritual observance. must be observed, he says. Onion and garlic increase the quantity of heat in the body so greatly — especially within men — that at a certain point you will not be able to perform sadhana. If there is some trouble, some deficiency in the body, and the vaidya or the doctor has told you to take onion and garlic, then you may take them exactly as medicine. If there is no need, then do not take them. If you are physically well, there is no need to take them.

Asked whether one who consumes meat can install Batuk Bhairav at home, he answers: do not perform the pratishtha of the murti of Batuk Bhairava. Keep his photograph, and do whatever pujan you have to do. If you wish to worship after performing the pratishtha, then do it while accepting the rules.

Asked whether, if a Bhairav temple is not near, his anushthan and puja can be done before Mata Kali, he answers: yes, do it, there is no difficulty at all. To another listener who says he too is unable to begin a sadhana because troubles come, he says: make the attempt by all means. Bhairav ji, he says, removes sufferings and obstructions of every kind.

Asked why a great deal of sleep comes while doing puja, he answers Nisha Sharma ji: if you perform the pujan in the early morning and your sleep has not been completed, then it will happen. The greatest cause of that, he says, will be your mobile: at night you go on watching the mobile and fall asleep when sleep comes; the sleep is not completed, so sleep comes in the puja. If you are doing it in the evening, it will happen then too, from the day's fatigue; that is an ordinary matter. Then he gives what he calls a small practical thing. If you have to do pujan and the puja place is a little large, spread a sheet and sit down. And when sleep begins to come, set an alarm for five minutes only, and sleep for five minutes. Ask forgiveness and no dosha will attach; do not worry. Then, when you wake after those five minutes, you will be able to perform sadhana thoroughly well for a full hour and a half or two hours. New sadhaks, he adds, should not think so much about not falling asleep, about the legs not aching, about keeping the spine perfectly straight. Practise now, and things will come right.

For this, he says, the best thing is that if you have to do sadhana in the evening, then sleep well for at least an hour and a half or two hours in the afternoon. Sleep comfortably at midday. If you have got an hour and a half or two hours of sleep in the afternoon, then the evening's sadhana will be entirely fresh. And if sadhana is to be done at dawn, then at 9 o'clock at night — he addresses the boys and the girls, all the youth — say ta-ta, bye-bye, goodbye to your sona babu. Break up with him if you must; do not reply at all. Mobile off. If sadhana is to be done, then sadhana is to be done. No sona babu after that. Get up in the morning, at dawn, and then do sadhana; sleep will not come. If the sleep is not completed and the tension of the sona babu remains in the mind, then from where will the sadhana happen?

Ajay Sharma ji says his til oil jyoti, on being kindled again, becomes still again after some moments. If the jyoti is not burning, the speaker says, he will tell him the practical thing. If the til oil is also right and the wick is also right, and the jyoti keeps becoming still again and again, and there is difficulty, then the very first thing you should have done in your house is this. Not yourself — through some knowledgeable person who performs pujan and path — have the nikari of the house done. Someone or other is making an attempt upon your house at this moment. It has not yet succeeded, but if it succeeds there will be trouble. The jyoti not burning, he says, occurs in the rarest of cases: you are kindling the lamp and, with everything else correct, the lamp will not kindle. Do not do it yourself immediately, because in doing it yourself the difficulty is that the things are very active and they will get a medium at once. So through some knowledgeable person, sending the puja of Kshetrapal by way of the nikari that is performed, do this and see; you will obtain benefit.

A listener asks who the masani of the Kali Ma of Kalkatta is. Oh dear, the speaker exclaims, and says wryly: come, they are seated in Kalighat itself, let it be searched out who her masani is. Where do you people bring these questions from, he asks. A masani is a masani. The Kali of Kalkatta is a Mahashakti. Beneath her there must be lakhs of masanis — there would hardly be just one. And if you speak of the masani, he says, then the matter of the masani becomes an altogether different thing.

A householder should not read into all these things, he tells Vijay Patel ji. And especially those who are youth: if you people wish to go into shamshanik sadhana, into Aghor, into all these things in tantra sadhana, then do not go by way of YouTube and Facebook. He says it again and again in his videos, and has said it in many of his lives while answering people: if you wish to perform the most ugra sadhana, then absolutely do it — sadhana exists precisely to be done. Make up your mind. You are not to go into grihastha; you have to do sadhana as well; and you have to do tamasik sadhana in the tantra marga, sadhana in the veer bhaav; you have to advance on that path — then advance, by all means. But having decided, going along with someone, under the guidance of some qualified guru, face to face. All sadhana does not happen from YouTube and Facebook, he says. Nor should you do anything about it in that manner.

A listener writes that when he studies and then sits down to revise, it feels as though he has read nothing at all and his whole mind goes blank. This, he says, is the problem of the students of the whole world. For it he gives a very good remedy — for Raj Sharma ji and all the students and the children at home who have this kind of problem. And it is a thing for sadhaks too, he adds: for those who wish to commit mantras to memory and for whom the mantra has not been getting memorised for a long time; for those who have been reciting a Sahasranama for ten years and even today cannot recite it if told to do so without looking. The special prayoga for this, he says, is on the day of Basant Panchami — the day on which we perform Saraswati puja; that day is the specific one for making it siddh. For the rest, you may do it in any auspicious muhurta if you wish.

For this, he says, you need dhaniya — the seed of dhaniya. Grind it in a mixer-grinder and make its powder. How much? At least 250 grams of dhaniya. Then there is tal mishri. Tell them at the ration shop that you want tal mishri and you will get it; bring that kind of mishri. How much is to be brought? If you have taken 250 grams of dhaniya, then take 100 grams of tal mishri. If you take half a kilo of dhaniya, it will last a whole month comfortably — and in that case take 200 to 250 grams of tal mishri. This too is to be ground together in the grinder. Grind both things thoroughly and keep them in a bowl. If the bowl is of brass, it is most excellent. Take care, he says, that a copper bowl or any copper vessel is not to be used in this.

Place this mixture at your pujan sthan, he says, and sitting there recite the twelve-name stotra of Bhagavati Saraswati. The stotra runs in this manner: प्रथम भारती नाम द्वितीय वाक्य. He says he has probably given it on this channel too at the time of Saraswati puja, and tells listeners to search for it once. Of that stotra you have to do 108 paths, or at the least 12 paths. Having done the 12 paths, cover the vessel and let it remain in the pujan sthan itself. Every day 12 paths are to be done, keeping the mixture in a second, small vessel; do the 12 paths, and when your pujan and everything else is complete, then — since the churna is already made — you may also eat it directly, taking a little, one spoon. Or, if you wish, you may dissolve it in water and drink it. It is to be done on an empty stomach.

Your whole day too will go rightly, he says, and your concentration will also increase; the memory will become the sharpest of all. Within a week or fifteen days you will begin to see a difference. Do this thing and see. If there is no particular difficulty, benefit will come to you quickly. And if you feel any difficulty or trouble, then keeping this same churna before you, recite the Kavach of Bhagavati Saraswati at least nine times, and then eat it. You will obtain great benefit, he says.

A listener writes that he wishes to do sadhana but has no guru, that he follows Ma Dakshina Kali and Shri Krishna more. Are you from the Kolkata side, the speaker asks. If you are from that side, or if you especially wish to perform the sadhana of Bhagavati Dakshina Kali, then in the guru swaroop, first of all worship the param guru Shri Swami Ramakrishna Paramhansa Maharaj and his shakti Bhagavati Sharada — Ma Sharada. Worship both of them in the guru swaroop. After that, perform Bhagavati's seva and puja and pray to them. Then a qualified guru will also be obtained; your own worthiness will increase so much that you will get the right guru.

For the Bhairav Sahasranama there is no need of diksha, he says — but if there is some special vidhi vidhan in its phalashruti, then it should be taken. The difficulty arises with respect to Nyasa and the like. Those who perform a special anushthan of the Sahasranama have the process of nyasa in it — as in the Bhairav stotra Satnamavali vidhan he will give the next day, in which the whole nyasa vidhi exists. But those who do not keep the rules, he says — what rules: they will eat and drink madira and meat, will do crooked work, will smoke ganja, will touch women and girls, and will do Bhairav ji's puja along with all this and go on performing the whole anushthan of Bhairav ji's stotra as well. What effect will that give? So he has removed the nyasa vidhi from it, saying: do not do nyasa. He has said it in the video too — listen to the whole of it and he has explained there that nyasa should not be done, and that he has not given the nyasa vidhi. Those who wish to do it with the full vidhi vidhan and after thinking it over may contact him, and he will tell them what other vidhi vidhan there is. The common vidhi he has given to everyone, and everyone may do it.

Nyasa means, he says, causing those shaktis of Bhairav to dwell within your own body. And when the deva shaktis have taken up their dwelling in your body, and at that time vikara is arising in your mind — and, seized by that vikara, your eating and drinking, your manner of living, your character are being defiled, and you touch someone in that bhaav — then your difficulty will grow. Then you will not obtain success. Then you will weep that you had done so much. He mentions that in the Telegram group the previous day a sister had messaged that a man was sending her personal messages saying come, let us be friends. This is why the difficulty comes, he says: on this side you are doing sadhana and on that side doing work of harassment. Can it be hidden from him? You may deceive me, he says, but the ones whose sadhana and aradhana you are doing will then give punishment. And when they wield the stick, you will say that you performed sadhana and yet wrong happened to you.

The listener asks whether the bhog of all the worshipful deities of one's kula may be offered in a single vessel, or whether it must be offered in separate vessels for each. A very good question, he says; everyone should listen to it and follow this. More than one deva and devi should absolutely be kept at home, he says; there is no difficulty in it, as you wish. But offer the bhog in two places. He says he says it again and again, and asks people to understand why the bhog is to be offered in two places, and also to hear what the vidhi is if it is offered in one. If you offer in two places, then the bhog of one vessel is for the entire Shiv Parivar and all the shaktis connected with Shiva, to whom a tulsi leaf is not surrendered. If you put in a tulsi leaf, that bhog will not be accepted even by the amsha of Ganpati. Bhagavati Durga cannot accept that bhog. Bhagavan Shiva cannot accept that bhog. There are a great many shaktis that will not accept it. Hence two vessels.

In one vessel goes Vaishnav bhog — meaning that in both vessels you will put the same things: the kishmish and kaju you offer, or panchmeva, or whatever sweet bhog you offer. In one of them, put a tulsi leaf. All the Vaishnav shaktis that exist, those connected with Narayan — Hanuman ji, Krishna ji, Narayan, the whole Ram Darbar — let all of them accept the bhog from that one. And the second vessel is for all the remaining shaktis. Whatever the swaroop of your kul devata and kuldevi, offer in it accordingly. It will be done, he says; you will not have to set out vessels in ten places.

If you offer in one and the same place, he says, then when you offer in one place you must not put in the tulsi leaf first. Set down the bhog. Begin the pujan. When the pujan is completed, then at the end, before performing the aarti — or even after performing the aarti — what will you do for the bhog process? Beside the bhog vessel you will certainly be keeping water as well. Water is to be taken out from it with the achamani, and it is to be circled five times around the bhog — over the bhog vessel. Leave aside the mantras there, he says — the matter of speaking Vedic mantras and the like. You may speak the Annapurne Sadapurne mantra, or श्री अन्नपूर्णाय नमः, remembering Bhagavati Annapurna: O Bhagavati Annapurna, serve out food to all the devatas and to all the devis; may all obtain their share of the food; may the naivedya be offered to all. So, remembering Bhagavati Annapurna, pour the water there five times. Bhog and water will be obtained by all the devatas. Thereafter put in one leaf of tulsi and then, with folded hands, pray that all the devatas accept the bhog. Then the bhog will be surrendered to Narayan as well; he too will accept it, and so will the remaining shaktis.

He hopes that this vidhi will serve people, because not everyone can carry out so elaborate a vidhi as to offer in one vessel for the devi and devata of his kula, one for the kula Bhairav, one for Narayan, one for Shiv ji. Someone will say, brother, the whole salary is going into offering bhog to Bhagavan — at this rate we ourselves will become the bhog. So keep it ordinary, he says.

Asked what shav sadhana is and why it is done, he answers that shav sadhana is a tantric sadhana of a high order, and that when one advances in tantra it appears. Understand it in this way, he says: as when the sadhana of Bhagavati Kali is being done — the sadhana that is of the veer bhaav — shav sadhana comes within it. In Shaiva sadhana too, that is to say in the parampara of Bhagavan Shiva, when sadhana is performed in Aghor, in the Naar sampradaya, then in tantra sadhana too shav sadhana comes in. The prominence of shav sadhana was especially very great in the medieval period, he says — although it has been there from the beginning, it was so in that time — because shav sadhana is not of one kind.

From shav sadhana, veer sadhana is also performed, he says. From shav sadhana, Bhairav sadhana is also performed. Through shav sadhana, Baital sadhana is also performed. Through shav sadhana, the khechari siddhi — the siddhi of akash gaman — is also accomplished. And again, indrajalik siddhis also occur, which are called kautuk vidya, and those too are done through it. There are many things, he says, so in one way a sadhak who goes into this marga goes in order to increase the worthiness within himself, to increase his capacity.