Preparing for Chaitra Navratri — Shanishchari Amavasya, the Sandhi Puja, and the Trikon of Vindhyachal

Why does a Shanishchari Amavasya fall just before this Chaitra Navratri?

Only two or three days remain before Chaitra Navratri, the speaker says, and on the Saturday falls a Shanishchari Amavasya — a night-time, nishiddha-kaal Amavasya, of the sort observed wherever Bhagavati Kali or a tantra peeth keeps nishiddha-kaal pujan and where there is a vidhan of bali in the shamshaan and such places.

This time only two or three days are left before Chaitra Navratri, he says. On the Saturday falls the Shanishchari Shani Amavasya — a ratri-kaalin, nishiddha-kaalin Amavasya. Wherever Bhagavati Kali is worshipped, or at whichever tantra peeth nishiddha-kaal pujan is done in particular, where there is a vidhan of bali and the like in the Shamshaan and such places, this is the Amavasya that matters to them.

Should the Amavasya pujan be kept on the Friday night or the Saturday?

Those who keep nishiddha-kaal worship will give the Amavasya pujan on the Friday night itself, because the nishiddha-vyapini falls on that day. But on the Saturday the Amavasya runs until about a quarter past four in the evening, so the udaya-vyapini Amavasya — the Shanishchari Amavasya — is valid for that whole day and night as well.

Those people will give the pujan of the Amavasya on the Friday night itself, the speaker says, because the nishiddha-vyapini falls on that day. But on the Saturday the Amavasya stands until roughly a quarter past four in the evening. So the udaya-vyapini Amavasya, the Shanishchari Amavasya, is valid through the whole of that day and night too. For this reason, he says, the Shanishchari Amavasya is distinctive in itself.

This work describes the subject with references naming the tantra grantha behind each point.

He points to the Shri Durga Archan Paddhati written by Shri Shri Acharya Shivdatt Mishra Shastri and to many other works of his, in which this subject is described with references naming the tantra grantha each point is drawn from: that according to the day of the week, a Saptashati path of Bhagavati Shri Jagadamba, or any anushthan connected with her, carries a special importance.

You all know, he says, the Shri Durga Archan Paddhati written by Shri Shri Acharya Shivdatt Mishra Shastri ji, and his many other granthas in which he has described this subject with references — naming from which tantra grantha the matter has been taken. The point described there is that according to the day of the week, a Durga Saptashati path of Bhagavati Shri Jagadamba, or any anushthan connected with her, holds a special importance.

Why is Saturday held to be the great day for Chandi path?

One general view, he says, is that in the sequence running from Sunday to Saturday, when we begin from the first day, the Chandi path on the Saturday is held to carry very much the greatest importance. But behind this too there is a special reason.

One opinion in general, the speaker says, is this: in the order running from Sunday through to Saturday, when we begin from the first day, the Chandi Path done on the Saturday has been held to carry very great importance. But look behind that too, he says, and there is a particular cause for it.

Why are Tuesday and Saturday treated as special days?

Tuesday and Saturday are the two special days, and the nishiddha-kaal night belonging to them in particular has been addressed as connected with veer and krura — veer ratri and krura ratri. When a nakshatra and a tithi combine with them as well, it becomes special, and then exceedingly special.

Tuesday and Saturday, he says, are the two special days, and the nishiddha-kaal — the night especially — that belongs to them has been spoken of in connection with veer and krura. Veer ratri and krura ratri. But within that too, if the yoga of a nakshatra and a tithi comes about, it becomes special, and beyond that exceedingly special. So the Shanishchari Amavasya carries its importance in this way.

Which weekday and tithi combinations multiply the fruit of worship?

Saptami falling on a Sunday becomes of great importance; Shlosh or Amavasya falling on a Monday raises its importance greatly; Amavasya, Chaturdashi or Ashtami falling on a Tuesday carries special importance; Ashtami on a Wednesday is very specially important; and Pushya nakshatra or Ekadashi tithi on a Thursday becomes of great and divine importance.

He lists the combinations. If Saptami falls on a Sunday, its importance becomes very great. If Shlosh falls on a Monday, or Amavasya falls on a Monday, its importance increases greatly. If Amavasya falls on a Tuesday, if Chaturdashi falls on a Tuesday, if Ashtami falls on a Tuesday, there is a special importance. If Ashtami falls on a Wednesday, that carries a very special importance. And if on a Thursday there is Pushya Nakshatra, or the Ekadashi tithi, then it becomes of a greatly divine importance. Whatever anushthan you perform yourself at these special tithis, whatever mantra japa you do, is done in this kind of time.

What does the word anushthan actually cover?

Shodashopachar pujan of whichever form of Bhagavati or of Bhagavan is to be worshipped; then stuti, japa, kavach and such paths; japa to a fixed count, such as a hundred and eight malas or some number of malas; then havan of a tenth part; and after the havan, tarpan and marjan.

What has the word anushthan come to mean, he asks — and what does even a one-day anushthan mean, given the whole vidhan that falls under it? We do shodashopachar pujan of our aradhya, of whichever form of Bhagavati or of Bhagavan we are going to worship. After that we do the path of their stuti, Japa, Kavach and the rest. The japa that is to be done has a fixed number — here a hundred and eight malas are being done, or some number of malas are being japa'd. And after that, after the japa and the rest, you will do their Havan, a tenth part; and after the havan, TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and marjan. The importance of these vidhans under an anushthan is of this kind.

What should follow the completion of a one-day anushthan?

When you do it in a single day, you then keep a vrat that day, or after the anushthan is complete you make daan and only then accept food and grain. The importance of the act, he says, increases very greatly by this.

In just the same way, he says, when you do this in one day as well, you keep a vrat that day afterwards. Or, after the anushthan is complete, you make daan and the rest and then take food, accept grain. By this the importance of it increases very greatly.

Shani changes rashi that day and remains in Meen for two and a half years.

From that same day Shani Dev's gochar into Meen rashi, the rashi of Bhagavan Brihaspati Dev, begins — he changes rashi that day. For the two and a half years of his stay there, the speaker says, discharge as faithfully as you can whatever duty and responsibility falls to you in your life, and do anushthan with full discipline; the fruit will certainly be obtained.

Everyone should certainly observe that day, he says, and from that day itself the gochar of Shani Dev into the rashi of Bhagavan Brihaspati Dev, Meen rashi, is beginning. That day he changes rashi. So for the two and a half years that his time in that rashi will last, discharge as faithfully as you possibly can the karma-pradhan duty that falls to you, the responsibility that is yours in your life. Do your anushthan with complete discipline. Its fruit will certainly be obtained.

How does Shani Dev give results?

Shani Dev, the speaker says, is of that category of divine graha which is dhira: one who assesses with great fineness and subtlety, observes, and only afterwards gives the result. He gives very slowly, and it becomes an extreme test of patience.

Shani Dev, they say, is one who is dhira — who makes his reckoning with great fineness and subtlety, who observes, and who only after that gives the outcome. Shani Dev is a divine graha of that very category, the speaker says. They give very slowly. It becomes an utter extremity of patience, a testing of it.

Anushthan after anushthan may appear to bear no fruit while the testing runs.

So much testing, and so much patience is required in the test, that you will grow tired doing anushthan after anushthan. This is his own life's experience in the mahadasha of Bhagavan Shani Dev, he says: the fellow sadhaks and guru bhais around him saw their anushthans fruit with such speed, while his own simply were not fruiting at one period. The rules, he says, are not different for you and for us.

So much testing, and such patience to be kept within the test, that you will grow weary — doing anushthan and doing it and doing it again, he says. This is the experience of his own life. It is his own life's experience in the mahadasha of Bhagavan Shani Dev that the fellow sadhak brothers and guru brothers around him would see their anushthans fruit with such intensity, while his own simply were not fruiting at all at one time. This is the experience of his own life, and it will happen with you as well; the rules are not different for you and for us.

When does Shani begin to give what was earned?

When his time to go arrives, when he is in his final phase, then whatever good karma you have done, whatever anushthans and purashcharans you have performed, he begins to give. And when he begins to give, you will wonder how attainment is coming with such ease.

But when the time of his going comes, when they are in their final phase, at that time whatever good karma you have done, whatever anushthans you have done, whatever PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. you have done — they begin to give it. And when they begin to give, then it will seem to you: how is this being obtained with such ease?

Material results are given too when they are due; the spiritual field is only what is being spoken of here.

He says he is speaking especially of the spiritual field rather than the material — the material is a separate subject. But if it is to be given in that category, it will certainly be given; it is not that they do not give there.

Let us speak especially of the spiritual field, he says, and not of materiality — materiality is a separate subject. If it falls to them to give in that category, they will certainly give. It is not that they do not give in it; they certainly do.

What happens if an anushthan is done entirely for material ends?

If the whole anushthan is being done for the sake of materiality — wealth and daan, abundant property, aishwarya, a vehicle, the comfort of a house — then when the time comes, and if you have performed your anushthans faithfully and with discipline, without any kind of vishwasghat, without devaghat, without any pramad towards the devatas, then what they give you will be such that if you put your hand even in soil it will turn to gold.

It depends on the path towards which you will be striving, he says. If you are doing the whole anushthan for the sake of materiality — that there be wealth and daan, abundant sampada, aishwarya, a vehicle, the comfort of a house and so on — then when the time comes, and if you have been performing your anushthan and the rest faithfully and with discipline, without committing any kind of vishwasghat, without devaghat, without any kind of pramad towards the devatas, then know this: the matter will certainly fruit, so that if you set your hand even in soil it will become gold. But understand this much as well: out of ten, seven and a half or eight — that is, eighty percent of the time — it will seem to you every time that nothing is happening, that not one percent is happening.

What kinds of experience come to new sadhaks?

Speaking from experience, he says such experiences and such events come about with ordinary new sadhaks; whether they are able to understand them or not is a separate subject.

Let us look at the matter of experience itself, he says: with ordinary new sadhaks, such experiences come about, such events occur. Whether they are able to understand them or not is another subject altogether. There are a great many such matters within experience.

Does Bhagavati herself appear in a sadhak's experiences?

The final experience of Bhagavati is that Jagadamba is not coming there in her direct form. But whichever lok yogini is seated at that place is somewhere becoming manifest there. The interference of lok shaktis in life, he says, certainly does occur in one way or another.

The ultimate experience of Bhagavati, he says, is this: Jagadamba is not arriving there in her direct form. But whichever lok Yogini is seated at that place is somewhere or other becoming manifest there. The lok shaktis certainly do, in one manner of speaking, interfere in life somewhere or another.

When are the lok shaktis able to help a sadhak?

In the first stage of their intervention, whatever karma is formed of our prarabdha and whatever difficulty is running in life at that time, they are able to assist only when you have succeeded in their initial examination. Without an examination, he says, no one in this field is going to give you anything.

The first stage of that interference, he says, is this. Whatever karma may be formed from our PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., whatever difficulty may be running in life at that time — in that they are able to assist only when you become successful in their initial examination. Without an examination no one is going to give you anything in this field. So time becomes of great importance for passing this examination.

How much more fruitful is archan on a Saturday Amavasya?

If an Amavasya is falling on a Saturday and anyone performs archan of Bhagavati that day, it is held to be a hundred times more fruitful. That is how karma is cut quickly: what was to happen in eight years may happen in seven and a half or seven.

If, for example, an Amavasya is falling on a Saturday, he says, and any person performs archan of Bhagavati on that day, it has been held to be a hundred times more fruitful. How then does karma get cut quickly? What was to be done in eight years may now happen in seven and a half, in seven. That is the effect of doing your anushthan and your own purashcharan at these special tithis. And if you cannot do havan, do japa. If you cannot do japa, do archan. If you cannot do archan, do abhishek. Do as much of your aradhya's worship as is possible for you — this has a very special effect, and there is speed in the fruit you desire; a way begins to open. This is a true matter, he says.

On what day does this Chaitra Navratri begin?

Chaitra Navratri is beginning from the Sunday, with Pratipada as the tithi of that day; Tritiya and Chaturthi are falling together. Navratra means new nights, and beginning from Surya vaar — the first day of the week, the day of Suryadev, king of the grahas — makes this new year very divine in itself.

Chaitra Navratri is beginning from the Sunday, he says, and the tithi standing that day will be Pratipada. Tritiya and Chaturthi are falling as one. Navratra, as has been said, means new nights. And it is beginning from Surya vaar — that is, from the first day of the week, from Suryadev who is king of the grahas. So this new year will in itself be very divine.

Alongside the predicted natural upheavals, nature also holds out a way through.

Whatever natural upheavals are to occur on the basis of astrological calculations, and the whole subject of those who weave conspiracies against Sanatan which other respected sadhaks are placing before people, he says there is not the slightest doubt that it is true. But nature is also giving you a way, alongside, to deal with those things.

But look: nature is giving you, along with it, a way to deal with those things. Whether you are able to walk that path, take the benefit of that time and prepare yourself, is your duty and your karma. No one is going to interfere in karma. You will be made an instrument, the knowledge will come to you, the way will be found, you will come to know — but you yourself will have to do it. No one else is going to.

What should those who cannot fast for nine days do?

This time the Navratri is of eight days. Those who cannot keep a nine-day upvas should at the very least keep the upvas of Pratipada and of Ashtami or Navami.

From that day, when you perform the anushthan of Navratri — for those people who cannot keep a nine-day upvas, and this time it is of eight days in any case — at the very least they should certainly keep the upvas of Pratipada and of Ashtami, or of Navami.

Who should not keep the Ashtami fast?

Those who have only one son — no other daughter, no other son, only a single son — should not keep the Ashtami upvas; they should keep the Navami one. He says this is described in the Kalika Purana and in the Srimad Devi Bhagavat Mahapuran, and that Jagadamba placed this subject before Shri Ramchandra ji when he performed her upasana for the slaying of Ravana.

Those whose only child is a single son — who have no other daughter and no other son, only one son — should not keep the upvas of Ashtami, he says. They should keep the Navami one. Its description is found in the Kalika Purana, in the Srimad Devi Bhagavat and such works, in the Devi Bhagavat Mahapuran. When Bhagavan Shri Ramchandra ji Maharaj performed the upasana and sadhana of Bhagavati for the slaying of Ravana, at that time too this subject was placed by Jagadamba. We have said this many times in lives as well, he adds. Keep this subject in mind — and if you have doubt even in this, do svadhyaya of these granthas yourself and your doubt will be removed, or converse about it with some learned person.

Pratipada begins on Sunday, Tritiya and Chaturthi share Tuesday, and Ashtami falls on Saturday.

Pratipada begins on Surya vaar; Dwitiya is on Monday; Tritiya and Chaturthi are on Tuesday; Panchami on Wednesday; Shashthi on Thursday; Saptami on Friday; and Ashtami falls on the Saturday.

The layout, as he gives it: it is beginning from Surya vaar on the day of Pratipada. Dwitiya is on Monday. Tritiya and Chaturthi are on the Tuesday. Panchami is on Wednesday. Shashthi is on Thursday, and Saptami is on Friday. Ashtami is falling on the Saturday.

When is the sandhi puja on that Ashtami?

Ashtami is falling on the Saturday, and on that very Ashtami, in the evening from around seven o'clock — he says the full timing will be posted as well — the period between seven and eight will hold the sandhi kaal of fifty or forty minutes. That is, sandhi pujan will take place between seven and eight on the Saturday evening.

Ashtami is falling on the Saturday, he says, and on that Ashtami itself, in the evening from about seven o'clock — the full timing will also be posted — the time that stands between seven and eight will be the sandhi kaal, of fifty minutes, of forty minutes. That is, sandhi pujan will be done between seven and eight on the Saturday evening.

Why will this Saturday sandhi puja be exceptionally divine?

Because on one side it is a krura day — a day of ugrata, a fierce vaar — and on the other the Ashtami tithi together with Navami, that is the sandhi time. The form of Jagadamba that manifests then, whose energy pervades the whole brahmand for those forty to forty-two minutes, is that of Bhagavati Chamunda.

The sandhi puja that will fall on the Saturday becomes exceedingly divine in itself, he says, because on one hand it is a krura day — krura meaning a day of fierceness, a vaar carrying ugrata. And with it the Ashtami tithi together with Navami, that is, the time of the sandhi. The form of Jagadamba that manifests at that time, whose energy pervades the entire brahmand in those forty to forty-two minutes, is that of Bhagavati Chamunda.

Why does the beej Chamundayai stand in the Navarna mantra?

Bhagavati Chamunda is in herself the most blazing and ojaswi, and one may say the most fierce, of the devis. The beej akshar Chamundayai that has come in the Navarna, he says, has not come there without reason: that form of Jagadamba stands present in direct form within that mantra.

Bhagavati Chamunda is in herself the most blazing, the most ojaswi, and one may say the most exceedingly fierce of devis, he says. The beej akshar that has come in the Navarna — Chamundayai — has not come there just so. That form of Jagadamba remains present in direct form within that mantra. That is a further reason why this is exceedingly divine in itself.

What bali may be offered at the Navratri sandhi pujan?

At the time of that sandhi pujan you will perform bali chhedan: whether you give kushmanda bali, coconut bali, lemon bali, jaiphal bali, clove bali, or cucumber bali, or kadali phalam — that is, banana bali — a bali of a hundred and one of whichever substances is offered at that time.

At that time on that day, at the time of the sandhi puja, you will do Bali chhedan, he says. Whether you give kushmanda bali, coconut bali, lemon bali, jaiphal bali, clove bali, or cucumber bali. Or kadali phalam, that is banana bali, and so on — whichever substances you use, a bali of a hundred and one of them at that time.

What does a bali offered in the sandhi kaal accomplish?

That bali will be in itself utterly complete for the destruction of your enemies and the destruction of your troubles, he says, because an astonishing conjunction of tithi and day is occurring that day in the sandhi kaal of the Saturday. Be ready for it.

That bali will be, in itself, exceedingly complete for the destruction of your enemies and for the destruction of your afflictions. Because an astonishing conjunction of tithi and day is coming about that day, in the sandhi kaal of the Saturday. So be ready, he says.

The Navami is Ram Navami, and for Shaktas the Tara Navami on which a form of Bhagavati Tara manifested.

The Navami falling afterwards is Ram Navami, and especially for Shaktas it is the Tara Navami — the day on which, according to one kalpa bheda, a form of Bhagavati Tara manifested.

After this comes the Navami tithi that is falling, he says: Ram Navami is falling, and especially for the Shaktas, it is the Tara Navami — the day on which, according to that kalpa bheda, in one kalpa a form of Bhagavati Tara manifested.

Pushya nakshatra, a Sunday and Shukla Paksha fall together, and Krishna names Pushya as his own in the Gita.

Because on that day there is Pushya nakshatra, it is a Sunday, and it is Shukla Paksha. He cites Bhagavan Shri Krishna in the Vibhuti Yoga of the Gita — among nakshatras, I am Pushya nakshatra.

The Chaitra Navami that is falling becomes divine in itself, he says, because that day there is Pushya Nakshatra, it is the day of Sunday, and it is Shukla Paksha. So it becomes exceedingly divine. Bhagavan Shri Krishna has said in the Gita, in the Vibhuti Yoga, that among the nakshatras I am Pushya nakshatra. So Pushya nakshatra is falling at that time, and with a Sunday besides, it will become exceedingly divine. That day, on the Navami, on that Sunday — those who wish to do nitya havan in Navratri may do so, but on that day everyone does the special havan, the havan of the final day.

What is done on the final day of the Navratri?

Kanya pujan will be done, havan will be done. It is in a manner of speaking the time of completeness: that day the final phase of our Navratra will be running, which makes it exceedingly divine and exceedingly distinctive in itself.

There will be Kanya Pujan, there will be Havan, he says. And that time is, in one way of speaking, the time of completeness. That day our final phase of the Navratra will be running. So it becomes exceedingly divine in itself, exceedingly distinctive in itself.

What is done on Tara Navami, and what can a householder do?

On Tara Navami they have been performing a separate one-day anushthan — for about two years now, he thinks — and it will be held separately again. He asks listeners to do it at their own homes as well, and if possible to certainly perform the vidhan of havan that day.

On the day of Tara Navami, in any case, a separate one-day anushthan is something they have always performed, he says — for about the last two years, it seems to him. So that will be held separately as well. Do it yourself at your home too, without fail. If it is possible, the vidhan of havan and the rest should certainly be done that day. It is an exceedingly divine time. So much time is coming to you in which, if you perform a mantra anushthan, Jagadamba will certainly be your helper.

Can Bhagavati's grace change what stands in the kundali?

The grahas and nakshatras are in their places in the kundali, he says, but if Jagadamba wills it then by the grace of Shiva and Shakti the matter of the birth kundali becomes something else — or say rather that its effect in your life becomes wholly auspicious. The kundali will be left lying to one side, and afflictions and enemies lying to another.

Your grahas and nakshatras are in their own places in the kundali, he says, but if Jagadamba wishes, then by the grace of Shiva and Shakti the matter of the birth kundali will become something else. Or say it this way: their effect in your life will become auspicious and only auspicious. The kundali will be left lying just as it is. Affliction on one side and the enemy on another will be left lying just as they are. So take the benefit of these divine times; do not let them simply pass.

What is the rule of the vrat for someone doing Navratri for the first time?

Keep the vrat according to the capacity of the body. Try to remain on phalahar — some devotees do stay on water alone or on juice — but according to bodily capacity keep the Navratri vrat on phalahar or in a phalahari manner.

For those doing Navratri for the first time, or who have forgotten, he says, the first subject that arises is what the rule of the vrat will be. Keep the vrat according to the capacity of the body. Try to remain on phalahar — many devotees do remain on water alone, or on juice — but according to the body's capacity, keep the Navratri vrat remaining on phalahar, or in a phalahari way.

What if even a phalahar fast is not possible?

If you will not be able to manage it, accept grain and the rest at one time of the day. Whatever havishya ann is possible, that you may take.

If you will not be able to bear it, he says, then accept ann and the rest at one time. Whatever havishya ann and so on is possible, you may take that; take whatever it is.

Is a sabudana dish made with ten spices really a fast?

This sabudana that people eat, made into pakodis, and the various dishes and chutneys with ten kinds of spice put into them — then brother, he says, do not keep the vrat at all. Do not do this pakhand. In the name of bhaav, he says, people have created havoc.

This sabudana that people eat, made up into pakodi, and the various kinds of dishes, chutney and everything, with ten sorts of spices put into it — then brother, do not keep the vrat at all, he says. Do not commit this pakhand. Nowadays, in the name of bhaav, people have created utter havoc.

Getting Kanha ji admitted to a school to be taught the alphabet is tampering done in the name of bhaav.

He says he saw a video on Facebook in which a woman had got Kanha ji admitted to a school; he is being taught A B C D and is being sent to school. In the name of bhaav, he says, you may tamper with anything and paper over anything.

He mentions a video seen just now on Facebook in which someone had got Kanha ji admitted into a school. He is being taught A B C D, and he is being sent to school. That is to say, in the name of bhaav you may tamper with anything at all, paper over anything at all. A very fine bhaav you have towards Bhagavan, he says — this is your bhaav.

Bhagavan says Vedoham, I am the Veda; the akshara itself is Brahma, and that Brahma is being taught A B C D.

A commenter named Yogesh, he says, made a very good comment: that Bhagavan says Vedoham — I myself am the Veda; the akshara itself is Brahma, that very one is Brahma. And him you are teaching A B C D, and spending money on it.

Yogesh ji has made a very fine comment on it, he says: that Bhagavan says Vedoham — I myself am the Veda. Akshara Brahma — the imperishable itself is Brahma, that very one is Brahma. And him you are teaching A B C D. This is your bhaav. Money is being spent upon him. So do not fall victim to this counterfeit bhakti of display that is running.

Is it right to carry one's deity about in a dolchi while travelling?

One subject he has always spoken of is this business of taking one's devi-devatas about in a dolchi. Our body, and the travel we make, can never be of the level of purity that such a thing would require — people carry Kanha ji, or whichever form of their aradhya, from place to place and bathe him there. This, he says, should never be done in this manner.

One subject he has always spoken of, he says, is this matter of taking one's devi-devatas around in a dolchi. This body of ours, and the travelling we do, can never be at the level of purity in which people take Kanha ji, or whichever form of their own aradhya, and wander from place to place with him and give him bath. It should never be done in this way. They have their own matter, let them remain in their own place. You remain in your own place. But people, in the primacy of their own feeling, say such things to this extent, to this level, that hearing and seeing them it becomes difficult to ignore. Great anger arises, but what is to be said — at the least let this be avoided, it is a dosha.

Why is travelling with a deity treated as an offence?

When these aparadhs attach, he says, there will be much difficulty. In the train, bus or aeroplane in which you travel, in the place where you set them, there is no knowing who has brought a chicken into it, who has brought fish, who is bringing meat and such; of what level anyone's body is, what wrongdoing someone may be coming from whose body will touch that seat, who has sat there.

When these aparadhs attach, he says, there will be very great difficulty. In whichever train, whichever bus, whichever aeroplane you are travelling, and in whichever place you are keeping them during that journey — wherever that is going, there is no knowing who has come into it carrying a fowl, who has come carrying fish, who is coming with meat and such. Of what level someone's body is, there is no knowing; what wrongdoing someone may be coming from, whose body will touch that seat, who will have sat there.

Unseemliness done in the name of bhaav becomes an unforgivable offence against the devatas.

You can never keep such impurity, he says. This unseemliness you are doing in the name of bhaav is an offence against the devatas, and it becomes unforgivable; then people suffer it and say, we were such dedicated sadhaks, such dedicated devotees, that we wandered with Bhagavan in a dolchi — and still harm came to us.

Never keep such impurity, he says. This unseemliness that you are doing in the name of bhaav is an offence being committed against the devatas, and it becomes unforgivable. And then people suffer it and say: we were such dedicated sadhaks, such dedicated devotees, that we wandered about carrying Bhagavan in a dolchi — and still our harm came about.

Who punishes an offence committed against a deity?

This is an aparadh, and then their ganas give the punishment. Bhagavan is hardly going to come and punish, he says — but their ganas, whose responsibility it is that no insult come to our aradhya, punish you; you are punished by those very yoginis and by those very Bhairavs.

This is an aparadh, he says, and then their ganas give the danda. Bhagavan is hardly going to come to punish. But their ganas, whose responsibility this is — that no insult should come to our aradhya — and when you act in this way, it is by those very yoginis and by those very Bhairavas that you are punished. He has spoken of these matters before as well; let them be avoided.

Which mandalas belong to the kalash sthapana of Navratri?

Kalash sthapan should be done at the right time on the first day, he says — the timings will be discussed separately and written out. The mandalas are those of the nine grahas, of the shodash matrikas, of the sixty-four yoginis, of the five kshetrapals, and of the ten digpals.

At the time of Navratri, on the first day, the time for Kalash sthapana — though he says all such timings will be discussed separately and also written out — kalash sthapan should be done at the correct time. There is the mandala of the nine grahas, the mandala of the shodash matrikas, the mandala of the sixty-four Yoginis, the mandala of the five Kshetrapals, and the mandala of the ten digpals.

What if a person cannot draw the mandalas for kalash sthapana?

If you cannot make them, there is no difficulty and no problem. A very ordinary vidhi of kalash sthapana is broadcast on the channel; if you do not know the full vidhi vidhan, do the kalash sthapana by the simple method.

If you cannot make these, he says, there is no difficulty, there is no problem. A very ordinary vidhi of kalash sthapana is broadcast on the channel. If you do not know the full vidhi vidhan, do the kalash sthapana by the simple vidhi.

How can all the devatas be invoked without drawing separate mandalas?

Because when the mantra of the kalash is read, it states who is established in the ghata of the kalash and where each devata's place is in its kumbha — everyone comes into it, everyone is invoked. So in that same kalash in which you are invoking Jagadamba, offer akshat and pushpa by name to the navagraha, the shodash matrika and the sixty-four yoginis.

And on that very kalash, he says — because when the mantra of the kalash is read, what stands in the whole mantra is who is established in the ghata of the kalash, and where in its kumbha the place of which devata is. So all of them come into it. Everyone is invoked. In that very kalash in which you are invoking Jagadamba, all the devatas will be invoked, and in that kalash of the devatas, the principal kalash itself, offer akshat and pushpa and the rest by name to the navagraha, to the shodash matrika, and to all the sixty-four yoginis. You do not need to trouble yourself very much. If you do not know the whole vidhi vidhan of a brihad anushthan, how a mandala is drawn, there is no problem — there will be no deficiency in the fruit; you will get the same fruit as the brihad. Yes, but if you have the capacity, the space, and you know how it is done, then certainly make them separately.

How long should the akhand jyot burn?

The akhand jyot should burn until you have done the paran on the Dashami tithi. The whole subject, he says, has been discussed at great length on the channel.

Until when should the Akhand Jyot burn, he asks. This whole subject is on the channel and has been discussed there in great detail. Light the akhand jyot, kindle it. And the akhand jyot should burn until you have performed the paran on the Dashami tithi.

What do people wrongly do with the akhand jyot at visarjan?

People read the mantra for kalash visarjan and release akshat, and at that very moment pour water over the akhand jyot and extinguish it. Instead, he says, take out whatever ghee and oil is there and keep it — it will serve for applying tilak — and let a little oil remain so that it finishes of itself while the paran is being done.

But what people do, he says, is that as soon as they read the mantra for the visarjan of the kalash and release akshat, at that very moment they pour water over the akhand jyot and put it out. Whatever ghee and oil is in it, take that out and keep it, by all means. It will serve for the work of applying tilak; you may mix it daily into roli for tilak. And let a little oil remain, so that while the paran is being done it becomes complete of itself. That is right in itself — but extinguishing it by pouring water is not fitting for everyone. The matter of anushthans is different for those who are proceeding by that mat.

What should someone do whose Sanskrit pronunciation is not clear?

If Sanskrit does not come to you, he says, do it in Hindi. The video on how the path is to be done in Hindi has been shared again today; and there is the Mahavidya krama by which the Saptashati path is completed very easily in seven days.

How should we do the daily path, he asks — how should the whole Durga Saptashati path be done, what should the diksha-holder do, what of one who has had no diksha of any kind, and what should be done when the Sanskrit pronunciation is not clear? The whole of this is on the channel in detail. If Sanskrit does not come to you, do it in Hindi. The video on how the path is to be done in Hindi has been shared again today. And there is how the path is done in the Mahavidya krama, by which the whole Durga Saptashati path is completed very easily in seven days.

How is the seven-day Saptashati path arranged across the Navratri?

On the eighth day do stuti and the rest, do the path of the rahasyas; on the ninth day do havan. And if it is of eight days, complete it in seven and do the havan and the rest on the eighth. Which adhyaya is read on which day, and how everything is done, has been described.

On the eighth day you should do stuti and the rest, do the path of the rahasyas, and on the ninth day do Havan, he says. And if it is of eight days, then complete it in seven days itself and do the havan and the rest on the eighth. This whole subject — on which day which adhyaya's path will be done, how everything will be — has been told in detail.

May an undiksha person japa the Navarna mantra?

For one who is not diksha-holder, he says, they never speak in favour of the Navarna mantra — they always forbid it. There is much opposition to this from people who invoke bhaav: why will it not happen through bhaav, does Mother not look at bhaav. He asks people to stop tampering in the name of bhaav.

For the undiksha — one who is not diksha-holder — they never at any time speak in favour of the Navarna Mantra; they always forbid it, he says. There is much opposition to this from people: bhaav, bhaav, it is bhaav, why will it not happen through bhaav, Mother looks at bhaav — a comment will come on this too. Brother, stop tampering in the name of bhaav, he says. If you want to tamper, keep tampering; it is your wish and your life, what will it cost us.

Which mantras must the undiksha never japa, and what changes after diksha?

Navarna and Panchadashi are such mantras that people who are undiksha should not japa them. If the utterance comes in the middle of some path, that is a separate matter. And once one has become diksha-holder, this mantra should never at any time be spoken with the mouth.

Navarna, Panchadashi — these are such mantras that people who are undiksha should not do japa of them, he says. If its utterance is coming in the middle of some path, that subject is separate. And when you have become diksha-holder, then this mantra should never at any time be spoken with the mouth.

How should the mantra inside the Siddh Kunjika Stotra be read?

Wherever the Kunjika path is to be done, the full mantra that comes in the middle of the Shri Siddh Kunjika Stotra — the mahanava mantra of the Kunjika — should be read in the mind alone, not spoken out, not shouted. Those who read it into a microphone, he says, leave them; that is their matter.

Wherever there is the matter of doing the Kunjika path, he says, the whole mantra that comes in the middle of the path of the Siddh Kunjika Stotram — the mahanava mantra of the Kunjika — should be read in the mind alone. It should not be read out loud, not shouted. Those who read it into a microphone, whoever is reading it, leave them, that is their subject. You are a sadhak; you should have the knowledge that we are not to speak it. We will speak it in the mind, we will not speak it loudly. Keep this subject in mind, especially once your diksha has taken place.

Is it wrong to act on correct knowledge a guru has not given?

All the gurus who are giving diksha will not tell these things according to one's liking, he says; they walk by their own rules of conduct and do not say so much. That is a separate view. But if correct knowledge is reaching you from anywhere, which is according to mat and by which our good comes about, then there is no fault in it — it is not that one will act only if the guru says so. If there is doubt, ask your guru.

There is this subject too, he says: all the gurus who are giving diksha will not tell these things in the way one would like, or they walk by their own niti and niyam and do not tell so much. That is a separate mat. But if correct information is coming to you from anywhere, which is according to mat, by which one ought to walk, by which our good comes about, then there is no fault in it — that one will act only if guruji says so. You have come to know it; do it. If there is doubt, ask guruji.

What if a guru dismisses all sadhana as false out of dvesha?

If, after that, the guru says out of dvesha that all is false, all is pakhand, all worthless, that nothing is true, that these people are simply putting on a show — then, he says, only this can be said: balad krishna mohaya, that Bhagavati has seized them by force and cast them into moha. They may be great tapasvis, great tantra sadhaks, knowing divine sadhanas, but all of that itself is why Jagadamba has cast them into such delusion that it seems to them everyone but themselves is false and a pakhandi.

If after that the guruji says, out of dvesha, that it is all false, all pakhand, all useless things, none of it true, that these people are all just putting on a nautanki — then only this can be said, he says: balad krishna mohaya, Bhagavati has caught hold of them by force and put them into moha. They may be very great tapasvis, very great tantra sadhaks; they may know divine sadhanas, all of that is in its place. But precisely all that coming to them is why Jagadamba has put them into such delusion that it seems to them everyone besides themselves is false, everyone is a pakhandi. This too is a true matter, he says.

What does Jagadamba give along with wealth, and what does she withhold?

When Jagadamba begins to advance you in any field she will give you wealth, honour and prestige — but remember, he says, whether along with it she is also giving you the kaleja: to help the poor and the suffering, to stand behind those who know less than you and try to advance them, to speak for the welfare even of one who has held dvesha towards you, to assist by money, by speech or by the body. This kaleja Jagadamba does not give to every sadhak.

When Jagadamba begins in any manner to advance you, in whichever field you go forward, she will give you wealth, honour, prestige, everything, he says. So always keep one thing in memory, and tie today's saying into a knot: whether along with it she is also giving you the kaleja — that you help the poor and the suffering, that you stand behind those who know less than you and try to bring them forward, that you assist on this path, that without holding dvesha you speak for the welfare even of a person who has held dvesha towards you, and give whatever help you can, whether by money, by your speech, or by helping with your body. This kaleja Jagadamba does not give to every sadhak. Jagadamba does not give kaleja to everyone; remember that.

What happens to one who is given wealth but not that kaleja?

The more wealth comes to him, the more miserly he goes on becoming — spend less, save, let us make this one lakh, ten lakh, fifty lakh. She keeps giving, and he keeps becoming more miserly. That, he says, is maya; she binds him.

The more wealth comes to him, the more miserly he will go on becoming, he says. Let us spend less, let us save; let us make this one lakh, make this ten lakh, make this fifty lakh. She is giving, and giving more, and he is becoming more miserly. That is maya; she binds him.

What are the stages of testing a sadhak passes through?

He refers to an earlier live in which he described the levels of examination: first, when we are in affliction, the affliction is increased and that is the test; when we come out of it, pleasure is given, and then the test is by the maya of pleasure. Such pleasures are given that it will seem to you the sadhana should be abandoned by any means.

He had done a whole live before this, he says, in which he told at which levels the examination takes place. First, when our affliction is there, the affliction will be increased further and that will be the test. When we emerge from that, pleasure will be given, and then she will take the test by the maya of pleasure. Such pleasures will be given that it will seem to you: by any means, leave the sadhana. Saam, daam, danda, bheda — give sorrow and make him leave it, or bind him in the maya of pleasure, give him such things that being bound in it he abandons the sadhana. When one crosses even that, only then do the divine and higher-level shaktis arise in the life. So what is all this, he asks — it is their maya itself. Someone quarrels, someone offers temptation.

What happens when a devotee is insulted at a shakti peeth?

Your shraddha towards the Jagadamba to whom you have gone is probed, and the blow falls on it. The people who insult are somewhere deluded — and it is not that they receive no punishment, because the servant who has arrived there is absorbed in Bhagavati herself and has arrived as her form.

Your shraddha towards that Jagadamba to whom you have gone is probed, he says, and the blow falls upon it. Those people who insult are somewhere or other deluded. And it is not that they do not receive punishment — because the servant who has arrived there is absorbed in Bhagavati herself; he has arrived as Bhagavati's form. To her the responsibility has been given: whoever comes to my house. You say that you are her servant, that she is your mistress, that she is your Swamini.

What is the position of a servant working in a temple?

You are a servant in the Swamini's house and you are getting a salary, he says; your wages are being given, your remuneration is being provided by Jagadamba. You may be a crorepati or an arabpati, you may be playing in gold and silver — she has given it according to your capacity and merit. But you are still their servant; you call yourself a servant. When you take yourself to be the master in that place, and begin the work of seizing it, the trouble begins.

In the Swamini's house you are a servant, and you are receiving a salary, he says. You are getting your wages; your remuneration is being provided to you by Jagadamba. You may be a crorepati, an arabpati; it may be that you are playing in gold and silver — she has given it to you according to your capacity and your fitness. But you are their servant, are you not. You call yourself a servant — small servant, big servant, I am this servant, I am that servant, I am the chief servant, I am this and that. You are that servant, not the master. But when in that place you take yourself for the master, then to that Swamini seated there, to whichever temple's Swami and Swamini are seated there, you have become a servant and are now doing the work of usurping the place.

Servants at the ancient Batuk Bhairav temple of Delhi began to call the temple their own.

He recalls telling in a previous live what the servants at the ancient Batuk Bhairav temple in Delhi do, and how they began to say: this is my temple, whatever I want will happen, that is all. When someone says such a thing, he says, understand that the time which ought not to have come has now begun for them — the beginning of their fall has already taken place.

As with the Batuk Bhairav temple, the ancient temple, the one in Delhi — he had told a matter about it in the previous live, he says, about what sorts of things the servants there do. And they began to say: it is my temple, whatever I wish will happen, that is all. When anyone says such a thing — it is my temple, I am the one here, wherever I have come — then understand that the time which should not have come is now beginning for them. The beginning of their fall has already taken place.

Gathered wealth does not burn away overnight; it drains once the order of its diminishing begins.

One who has gathered so much wealth will hardly burn to ashes tomorrow, he says — it lies in the bank, and the bank will not close. But it will drain; the order of its diminishing will remain, and it will begin. The speech itself will tell you that the time of their fall has come. And who was made the instrument? You, the devotee — the devotee is a form of Bhagavan, and by making the devotee, indeed by making herself, the medium, she begins their destruction.

But one who has gathered so much wealth — it is hardly the case that tomorrow it will burn to ashes, he says. It is lying in the bank, and the bank will not close. So it will drain away. The order of its diminishing will remain, and then it will begin. The speech itself will tell you that their time of fall has now arrived. Whom was the medium made? The medium was you, the devotee. The devotee is a form of Bhagavan, and making you the medium — that is, making her own self the medium — she begins their destruction, begins their fall and ruin. This too, he says, is a matter of repeated experience here.

Upon whom does the insult of a devotee actually fall?

She is the Swamini, he is the Swami; you are their servant. The person who has come has come to the Swamini's house, not to yours. When you insult him, who is grieved, who is pained, whose insult is it, at whom is the finger raised? It is raised at that Swamini.

She is the Swamini, he is the Swami, he says. You are their servant. The person who has come into that Swamini's house has come to the Swamini's house; he has not come to your house. When you insult him, then who is aggrieved there, who is pained, whose insult takes place, at whom is the finger raised? It is raised at that Swamini. Mother, I had come to your house, and I was insulted in this way; O Bhairav ji, I had come to your house, I had come taking it to be your court, and at your door I am being insulted for no cause — so the devotee, aggrieved, speaks.

Why is a cry made in suffering said to reach faster?

In happiness the bhaav may not reach their feet at that level, but when you are in affliction, when you are aggrieved, when you are sorrowful, your connection becomes direct with their feet. When you call upon Bhagavan or Jagadamba in affliction, your one-pointedness is many times greater than the one-pointedness of happiness.

When the devotee speaks aggrieved, he says, then see: in happiness the bhaav may well not reach their feet at that level, but when you fall into affliction, when you become aggrieved, when you become sorrowful, then your connection is made directly with their shri charan. This you will see, and it will be your life's experience. When in affliction you call out to the Lord, when in affliction you call out to Jagadamba, then your one-pointedness is many times greater than the one-pointedness of happiness. So someone insulted you and you became one-pointed towards their feet; and with as much concentration as you conveyed it to them, the remaining matter reached too. They saw you, and after that their working began: their yoginis, their servants who are present in subtle form, will then begin the upheaval. Now we do not know what turmoil has arisen in that person's life. They sit thinking this is mine — but where it is mine and where it is yours, they will begin that again — and then they cannot even ask your forgiveness a second time. They will be left striking their heads there; there is no hearing.

Is there forgiveness for those closest to the deity?

The greater the post, the greater the nearness to them, the greater the responsibility — and where a mistake occurs there is no forgiveness. It is not obtained, he says. It is a matter of experience, though people think that doing this or that will settle it.

The greater the post, the more the closeness to them, so much the greater the responsibility; and where a fault has occurred, there is no forgiveness, he says. It is not obtained. This is a matter of experience, but people think that if they do this then it will be settled. Not so; both subjects exist. The deva administrative order also has its importance, brother. It is hardly without reason that this mandap will stand at such a distance, that sitting upon so many steps has this mahatmya, that darshan has this mahatmya. When all this mahatmya exists, then within it too there is an administrative order — which devotee is to be given what, and what taken. So when you create such disturbance there, history does not take long to be made.

A guest insulted by a servant carries the complaint to the master of the house.

In whosever house you go as a guest, if the servant of that house insults you, whose ridicule is it in the world, whose insult is it? The guest will say: I had come to your house, see how your servant insults me. What then will the master do with that servant? He will remove him from service, ruin him, punish him as much as he can.

In whosever house you go as a guest, he says, in whosever house you go as an atithi, and the servant of that house insults you, insults the guest — then whose ridicule truly takes place there, whose insult occurs there? The guest will say: we had come to your house, see in what manner your servant insults us. What then will the master do with that servant? What will that Swami do? He will remove his servant from his employment, ruin him, punish him as far as possible. He adds, in this context we say ruin him — in the sense that he will surely do something; coming into anger he may do anything.

Why is insulting a surrendered devotee an insult to the Devi's own form?

When you go as a guest, as a devotee, as a darshanarthi, taking refuge, then the more the bhaav for Jagadamba is in every pore of you, the more her name issues from every pore, the more surrender you carry — in that surrender all her shaktis are present in those pores. So it is her own form, issuing from those pores, that is insulted; and since the insult is hers, the Swamini will punish. She will understand it, he says; it is not for you or me to.

So here it is the same, he says. When you go as a guest, as a devotee, as a darshanarthi, taking refuge — then the more the bhaav for that Jagadamba is present in your every pore, the more her name issues from every pore of you, the more surrender with which you are going there, then in that surrender all her shaktis are present in those pores. Whose insult then takes place? It is the insult of her own form issuing from that pore. And when it is her insult, why are you worrying? She is the Swamini, you are the guest, and this is the servant; the servant is insulting, so it is the Swamini's duty — she will give the punishment. She will understand it; we are not to understand it. Keep this in mind.

What should a sadhak carry with him to a teerth in Navratri?

When you perform sadhana or an anushthan during Navratri in any manner, the surrender you take and whatever japa and tapa you do — understand that it goes with you when you go to a teerth sthan, to those divine kshetras; and it is to be offered there in exactly that manner.

Take hold of this whole subject, he says. When you perform sadhana and anushthan during Navratri in any way, the surrender you take, the japa and tapa you do — then when you go to a teerth sthan, when you go to those divine kshetras, understand that it is going with you. And in exactly that manner it is to be offered there.

Should sadhana in Navratri be done at night?

The first subject was of time; and in Navratri, he says, one should do as many night-time sadhanas as possible. This does not at all mean that you should not sleep in the day — sleep in the day entirely according to the body's convenience, two, four or five hours, whatever you need.

The first subject was of time, he says; upon time, now — in Navratri one should perform as many ratri-kaalin sadhanas as possible. And it does not at all mean by this that you should not sleep in the day. Entirely according to the comfort of the body, two or four hours, five hours, whatever sleep you need, do sleep in the day. The written material, he says, is one that people of Vaishnav mats especially keep forcing in everywhere; but brother, it will not be like that. There too the night has importance: Krishna Janmashtami takes place at night alone, Narasimha Chaturdashi takes place at night alone.

At what time is Devi pujan mostly valid?

The special pujan of Ram Navami takes place at midday, he says, so that is a separate matter; but as regards the worship of the forms of Jagadamba, devi pujan and the like, it is the nishith-vyapini pujan that is mostly valid, or else the brahma muhurta.

And since the special pujan of Ram Navami takes place at the time of noon, well, that matter is separate, he says. But as much as concerns the pujan of the forms of Jagadamba, devi pujan and the rest, it is chiefly the nishith-vyapini pujan that is valid. Or else the brahma muhurta.

What does he mean by simha sadhana or veer sadhana?

If you are a sadhak, and especially a sadhak of Jagadamba, then you must do simha sadhana — that is, do sadhana like a lion, do veer sadhana. Veer means that you do not become frightened at the least thing by all these confusions that have been spread about.

If you are a sadhak, and especially if you are a sadhak of Jagadamba, then you must certainly do simha sadhana, he says — that is, perform sadhana like a lion; perform Veer sadhana. What does veer mean? Veer means that at every small thing, at all these confusions that have been spread about, you should not become frightened. If we do it at night, it is the time of bhoots, the time of prets, they say — where, brother? Where has the dominion been given to bhoot and pret? Bhoots and prets have their place, their dominion is that far off — so are they independent? Is that yoni independent? All those shaktis of the upadeva category are surely not independent: they are under the devata of the shamshaan, under the kshetrapal. And who lives in the shamshaan and among the kshetrapals? They are forms of Bhagavati alone, forms of Bhagavan Shiva alone — so how did they become independent, and how did the time become theirs?

Is a wife or lover the Devi's direct form, as the Kaul marga claims?

He gives as an example the nautanki running among sadhaks of the Kaul marga who bring up repeatedly that whether in Navratri or at any other time, if you have a wife or a lover then she is the Devi's own direct form; so if she says she wants the pleasure of the bed at that time, you should give it, since the Devi is saying it. What lowness could be greater than this, he asks. A person committing such wrongdoing, doing sadhana in Navratri with such a base mentality, whether by night or by day — if he is not punished, what else will he get?

For example, he says, there is the nautanki that has been running among those sadhaks of the Kaul marga, who bring the matter up repeatedly: that whether it be the time of Navratri or any time at all, if you have a wife, if you have a lover, then she is the direct form of the Devi herself. So if your wife or lover is saying that yes, we want the pleasure of the bed at this time, then you should give that pleasure, because the Devi is saying so. What lowness greater than this could there be, he asks. A person who commits such wrongdoing, a person who performs sadhana in Navratri with such a base mentality, whether he does it at night or by day — if he is not punished, then what will he get? It is a plain matter. So stay alert about these subjects, that no insult occur, that no aparadh occur from you, that no mistake occur. Walk with rule and faithfulness, keeping brahmacharya and the rest.

What is given for one who cannot japa the Navarna mantra?

If you cannot japa Navarna and the like because you have no diksha, then the first mantra of the Argala, with its full method, is broadcast on the channel — with complete viniyoga and nyasa, which he says he has hardly found in any grantha to this day.

On matters connected with diksha, he says: if you cannot do japa of Navarna and the rest, if there is no diksha — then brother, the first mantra of the Argala Stotra is broadcast on the channel with its complete method. With full Viniyoga and Nyasa — which, he says, he has hardly found to this day in any grantha where the nyasa of those mantras is given.

Where did those nyasas come from, and who may use them?

In the Tantrokta granthas of the Durga Saptashati the nyasa of the seventh and thirteenth adhyaya is found, but not that of the mantras of the Kavach, Argala and Keelak. By Bhagavati's grace, capable sadhaks who hold such ancient books and granthas, still unpublished, gave what they had after discussion, for the welfare of the members of the Grihastha Tantra family. Whether you are diksha-holder or not, woman or man, whether you wear the janeu or not, he says there is no difficulty.

In the Tantrokta granthas of the Durga Saptashati you will find the nyasa of the seventh and the thirteenth adhyaya, but the nyasa of those mantras — of the Kavach, Argala and Keelak mantras — is not given, he says. So by Bhagavati's grace, such capable sadhaks as have ancient books and granthas of that kind available, which are still unpublished — whatever has been obtained from them, after discussing that we wish the members of our Grihastha Tantra family to perform Bhagavati's upasana and that this mantra fruit for them, it is being given. So it has been given; take the benefit of it, do its japa. With the vidhi vidhan: whether you are diksha-holder or not, whether you are a woman or a man, whether you wear the janeu or not, there is no difficulty. Each point has been written in that PDF as well — that if you do not wear the upavita, you have only to apply the Devi Pranava or the tantrik pranava; the rest should japa uttering it with the pranava.

Ten or eleven malas of that japa nightly, with as much purashcharan of it as possible.

Japa ten or eleven malas daily at night, he says — anyone can do it — and do as much purashcharan of it as possible. For those whose kuldevi is Bhagavati Vindhyavasini, or who have newly brought shraddha to her form, a video is published containing the mantra vidhan with viniyoga and nyasa, in which Bhagavati Tara is fully present along with the principal shaktis of the Vindhyachal trikon; it is in the members-only videos so that not just anyone takes it and goes about distributing it.

Become as free of anxiety as you can, he says, and after that do as much purashcharan of it as possible. Japa ten and ten, eleven and eleven malas daily at night. Anyone can do it. Then again, for those who by listening to the channel, or of themselves, have Bhagavati Vindhyavasini as their kuldevi, or who have newly brought shraddha to the form of Bhagavati Vindhyavasini, or who wish to do upasana of her forms — a video connected with that too is published on the channel, in which, together with the principal shaktis of the triangle of Vindhyachal, there is the full presence of Bhagavati Tara, and its mantra vidhan with viniyoga and nyasa is broadcast as well. But it is among the members-only videos, so that not just anybody takes it and goes about distributing it; it is very nominal, and all those who are able to comment can access that video. As for those whose work is to create disturbance, let them; what have we to do with it.

What is the chakra vidhi of Bhagavati's thirty-two namavali?

The method of doing sadhana by the chakra vidhi of Bhagavati's thirty-two namavali is broadcast on the channel; search "32 namavali chakra vidhi grihastha tantra" on YouTube and it will be found. The whole PDF is uploaded too, so that you need not construct the chakra vidhi yourself, with the thirty-two mantras each made into its own paragraph.

The method of performing sadhana by the chakra vidhi of the thirty-two namavali of Bhagavati is broadcast on the channel, he says; search for it — write "32 namavali chakra vidhi grihastha tantra" and it will be found on YouTube. Its whole PDF is uploaded as well, so that you need not make the chakra vidhi yourself in order to do the path; in it the thirty-two mantras have each been set out as a separate full paragraph. Sadhaks helped in this — some among you listeners had helped, saying that they would make it fully in accordance with the vidhi so that people could do that sadhana easily and well. And if even after so much you will not do it, will not open your mouth, will not encourage your tongue to utter Bhagavati's name, then what greater misfortune could there be for you.

A Sat Chandi path is being held in the Vindhyachal trikon for the first time.

Many Saptashati-related sadhanas are broadcast on the channel that you may do independently, and the experiences connected with them are there too, he says. Give further momentum to your surrender towards your aradhya — and this year, this Chaitra Navratri, for the first time a Sab Chandi path of Bhagavati is being organised in the Vindhyachal trikon.

Many such sadhanas connected with the Shri Durga Saptashati are broadcast on the channel, whose upasana you may do independently, he says; the experiences are present on the channel too, in the related videos, and there are a great many of them. Look at them and take encouragement. Give further momentum to the surrender you have towards your aradhya, and go forward. So choose rightly among the divine times of Navratri and the vidhi vidhan, and apply yourself rightly. And this year, in this Chaitra Navratri, for the first time a Sab Chandi path of Bhagavati is being organised in the triangle of Vindhyachal.

Why is Vindhyachal called a Mahashakti Peeth and the Mani Dweep?

Those who are going to do the parikrama of the trikon at Vindhyachal in Navratri are going to do the most special act of their lives, he says — nothing can be more distinctive. Vindhyachal has been called a Mahashakti Peeth; it is Bhagavati's direct form, the Mani Dweep, where Maa Jagadamba is seated eternally from the beginning of creation.

Those people who are going to do the parikrama of the Trikon Parikrama at Vindhyachal in Navratri especially — brother, you are going to do the most special act of your life, he says; nothing can be more distinctive than it. First, Vindhyachal, and all the Shakti Peeths besides, have their special mahatmya; but Vindhyachal has been called a Mahashakti Peeth. It is Bhagavati's direct form, the Mani Dweep, where Maa Jagadamba is seated eternally from the beginning of creation. So the importance of that place is very special. Merely by the daily darshan of Bhagavati, the full fruit of a samput path of the Shri Durga Saptashati is obtained.

What is said to come from mere darshan of Bhagavati Vindhyavasini?

Merely by darshan, release from every yoni is obtained, he says — merely by having darshan of Bhagavati Vindhyavasini. Its description will be found in the Durga Kalpadruma and other granthas of the Shakta mat, and in the discourses of siddhas and sadhaks: that by the mere darshan of Jagadamba Vindhyavasini a being obtains liberation from every kind of yoni, whichever yoni it may be in, and becomes an eternal parshad of Durga.

By mere darshan, release from every yoni is obtained, he says — if only the darshan of Bhagavati Vindhyavasini be done. Its description, together with that in the Durga Kalpadruma Tantra and other granthas of the Shakta mat, will be found in many discourses of siddhas and sadhaks: that by the mere darshan of Jagadamba Vindhyavasini a creature obtains liberation from every kind of yoni, in whichever yoni it may be, and becomes an eternal parshad of Durga. But if you are doing darshan every day and creating disturbance, then no.

What does darshan of the Devi actually mean?

When you do darshan, she will descend within you; her darshan, her philosophy, will descend within you, and you yourself will take on that form — only then will release come. Looking superficially and saying we have seen and will be liberated, he says, will only bring the reply from there: now we shall watch you specially, and see what you do.

What does it mean to do darshan, he asks. When you do darshan, she will descend within you. Her darshan, her philosophy, will descend within you. You yourself will take on that form. Only then will release come from it. And merely to look from above and say, good, we have seen, we will get liberation — then from there she will say: now we will watch you specially, to see what you do. And such a gaze she keeps — see how large the eyes of Bhagavati Vindhyavasini are; hers are the largest eyes of all. She keeps watching with those eyes. And of Jagadamba it is especially her root nasika whose darshan alone is possible; the rest of the form stays covered.

What follows from once setting foot in her dham?

Once you have gone there, understand that her gaze is always upon you. Whether you see or not, you have set foot in her dham, which means you have come into her sight — and if you are moving forward with rule, faithfulness and discipline, conducting yourself according to dharma, she will never let harm come to you.

So she will watch what you do now, he says. Once you have gone there, understand that her gaze is now always upon you. Whether you see it or not, you have set your foot in her dham — that is, you have now come within her sight. And if you are going forward with rule, faithfulness and discipline, conducting yourself in accordance with dharma, then she will never let harm come to you. Remember this always.

What is the laghu trikon, and what fruit is ascribed to it?

For those doing the trikon in Navratri the fruit is a thousand times what it is on ordinary days, he says. The laghu trikon is the one within the temple itself: at the three corners stand Bhagavati Vindhyavasini in one place, and Bhagavati Mahakali and Mahasaraswati in the others. Have darshan of Vindhyavasini, then of Bhagavati Kali whose place is at the balipeeth in front, then go across for darshan of Bhagavati Mahasaraswati, come back and have darshan of Bhagavati, and drink the water of her kund — your trikon is done.

For those people who are going to do the trikon at the time of Navratri, the fruit is a thousand times greater than the fruit on ordinary days, he says. There is such fruit in mere darshan of Bhagavati. And if the laghu trikon be done, which is inside the temple itself — what does laghu trikon mean? At the three corners of the triangle, in one place Bhagavati Vindhyavasini, and in the others Bhagavati Mahakali and Mahasaraswati are present. So within the temple itself all three have their own places. You walked there too, had darshan of Bhagavati Vindhyavasini; then the balipeeth is right in front, where the place of Bhagavati Kali is, and you had her darshan; then you went over and had darshan of Bhagavati Mahasaraswati; then returning you had darshan of Bhagavati and drank the water of Bhagavati's kund — your trikon is complete.

What fruit comes from the laghu trikon at Vindhyachal?

This too has its complete fruit, he says: the fruit of a hundred samput paths of the Saptashati is obtained from just this much. And consider how much sin there is — people of many generations have gone on committing offences, and the burden of your parents, brothers, wife, lover, son and daughter is upon you; that has to be cut, so it will take time.

This too, brother, has its complete fruit, he says: the fruit of a hundred Samput paths of the Saptashati is obtained by doing only this much. Now in life there is who knows how much — for many generations people have gone on committing offences and sins, and the burden of all of them is upon you: of your parents, your brothers and kin, your wife, your lover, your son, your daughter. That has to be cut, does it not. Consider what level of sin that will be. It will take time. It is not that you have gone there sinless and have gone now at that level, so that you will experience it immediately; time will be taken, this is a matter of birth upon birth. But it begins to be experienced.

What is the mool trikon of Vindhyachal?

When you do the mool trikon, it is the darshan of the four main temples: leaving Vindhyachal you reach Kali Khoh directly — the other smaller places are all principal places too, but supposing you leave them all — you have darshan of Bhagavati Mahakali at Kali Khoh, darshan of Ashtabhuja, and darshan of Bhagavati Tara seated in the shamshaan, the mahashamshan, and then return to Bhagavati Vindhyavasini's temple and have her darshan there. That is the mool trikon.

When you do the mool trikon, he says, then it is the darshan of the four principal temples: that you set out from Vindhyachal and reach Kali Khoh directly. The other small places are all principal places too, but suppose you leave them all — you went straight and had darshan of Bhagavati Mahakali at Kali Khoh, had darshan of Ashtabhuja, and having had darshan of Bhagavati Tara seated in the shamshaan, in the mahashamshan, you came back to the temple of Bhagavati Vindhyavasini and had her darshan there. Then this became the mool trikon. And to do the brihad trikon, you then made the whole journey from Vindhyachal up to the place of Lal Bhairav ji; from there, returning and having darshan of Banwa Mahavir and all the rest in between, you reached the Ashtabhuja hill, and reached the Kali Khoh hill.

How long does the brihad trikon take, and where does it run?

Rising above Kali Khoh, having darshan of Bhagavan Shri Krishna at Girva talab and of Sakshi Gopal ji, you go on to Mukteshwar Mahadev; past Rin Mukteshwar Mahadev runs the way up the Vindhya mountain to the Bajrang tantra sthan where Shri Hanuman ji has been seated in direct form from ancient times. Those practised at it take at least twelve hours, new people sixteen, and some as much as twenty-four — begun at dawn today, the brihad trikon is completed at dawn tomorrow.

Rising up from Kali Khoh, having darshan of Bhagavan Shri Krishna at Girva talab and darshan of Sakshi Gopal ji, you now go on from there to Mukteshwar Mahadev, he says. From near Mukteshwar Mahadev, upon the Vindhya mountain, is the place where from ancient times Bhagavan Shri Hanuman ji is seated in direct form, which is the Bajrang tantra sthan even today; the road to it also runs from near Rin Mukteshwar, Maha Mukteshwar Mahadev. Those who do the brihad trikon go from there to Mahavir ji. A whole day is roughly taken in it: those who have got the practice take at least twelve hours, and those who are new take sixteen, and some take even twenty-four hours. Begun at dawn today, the brihad trikon is completed at dawn tomorrow. And going on that road is not possible for everyone — it is especially those performing tantra anushthan, sadhaks who have obtained Bhagavati's grace, who do the brihad trikon at that level.

What lies on the way to Nandaja parvat and Ashtabhuja?

On that road, he says, there are many other special tantratmak places whose description no ordinary person can give. Having darshan of those, one goes on to Nandaja parvat, which is very far and on foot leaves one in a certain state; from Nandaja one comes back to Ashtabhuja, then goes a little further by the Mukteshwar Mahadev road, and by way of Sitakund climbs up for darshan of Ashtabhuja Mai, then Bhairav Kund and Machhindra Kund.

From there one will go to the place of Mahavir ji, and on the way there are many other special places of yours, tantratmak places, whose description no ordinary person at all can give, he says. Having darshan of those places, one goes on from there to Nandaja parvat. Merely going to Nandaja parvat leaves one in a certain state on foot; it falls very far off. Going that far, and then from Nandaja parvat coming back this way, one reaches Ashtabhuja again — in the brihad trikon one has to come from Nandaja parvat back to Ashtabhuja. And on reaching Ashtabhuja one goes a little further along that same Mukteshwar Mahadev road. From there, by way of Sitakund, have darshan of Ashtabhuja Mai, then go to Bhairav Kund, having darshan of Bhairav Kund and Machhindra Kund. Then for darshan of Shashthi Devi, of Bhagavati Baglamukhi, of the Anandamayi sthan and the rest, you have to go back again from the Ashtabhuja hill — that is, having climbed up from Sitakund and had darshan of Bhagavati Ashtabhuja, you take the other road, go across from above and have darshan there.

What is at the shamshaan ghat leg of the brihad trikon?

Coming back from there, by way of Bhairav Kund, Machhindra Kund and Mangala Gauri, one reaches the shamshaan ghat: at the shamshaan ghat, Shamshaneshwar Mahadev, the Mahashamshan Bhairav of Shamshaneshwar, and the devatas present there — performing the pujan of Bhagavati Jagadamba Mahamai Tara — and then one returns, having darshan of Sankata Maa, of Sheetla Maa and of Bade Hanuman ji, to Bhagavati Vindhyavasini on the summit of the Vindhya mountain.

Coming back from there, then by way of Bhairav Kund, Machhindra Kund and Mangala Gauri, reach the shamshaan ghat, he says. At the shamshaan ghat there is Shamshaneshwar Mahadev, the Mahashamshan Bhairav of Shamshaneshwar; performing the pujan of the devatas present there and of Bhagavati Jagadamba Mahamai Tara, one then returns. Having darshan of Sankata Maa, of Sheetla Mata and of Bade Hanuman ji, one comes to Bhagavati Vindhyavasini upon the summit of the Vindhya mountain. And after the darshan of Bhagavati Vindhyavasini, straight in front, behind Mai, in Puriya gali, is Bhagavan Vindhyeshwar Mahadev, who was established by Ravana; and according to the mat concerning Ravana it is said that Ravana established Vindhyeshwar Mahadev taking that to be the middle of the earth — that place has been held there to be the middle of the earth. So Vindhyeshwar Mahadev has a very special mahatmya in himself. There is Shri Gangeshwar Mahadev, and Ramshila and the rest, which are seen when the water of Ganga ji falls.

How many tantra sthans are there at Vindhyachal, and to whom do they reveal themselves?

Besides these there are about sixty to sixty-five divine places which are wholly tantra peeths, tantra sthans, he says. They become known of themselves only to one who is doing or has done purashcharan of Jagadamba's mantras to a level — whose japa has in a manner of speaking run into crores — who has completed more than a hundred and eight trikon, who has become calm of mind and is surrendered to his guru and guide, and who is without dvesha, jealousy and envy. Kaam and krodh may pass, he says, but dvesha is very destructive.

And besides these there are about sixty to sixty-five such divine places which are wholly tantra peeths, tantra sthans, he says. They are for one alone who is doing purashcharan of the mantras of Jagadamba, or has done it to a level — whose japa, in a manner of speaking, may be taken to have run into crores — who has completed more than a hundred and eight trikon, who has become calm of mind, who is surrendered to his guru and to his guide, in whom there is no bhaav of dvesha, no bhaav of jealousy, of envy and dvesha especially. Kaam and krodh may well pass, he says, but dvesha is very destructive. To such sadhaks, who have become free of dvesha, it comes about of itself that a place standing before their very eyes, which they did not know to be that place, is then made known. This happens in the brihad trikon.

The middle route up the hill, once used by tantrics at night, has been diverted.

Leaving Mukteshwar Mahadev makes it the mool trikon; after that, if people go for darshan of Kankal Kali — many, returning from Nandaja parvat, go by way of Kankal Kali and then to Ashtabhuja — that too is proper. The middle route, climbing the hill from the ghat of Ganga ji, is now no longer possible for everyone: a great deal of demolition has occurred and people have diverted the road, since it was not a main road but a road meant for sadhaks; mostly the journey that way was made at night, and it still is, only the road has changed a little.

Whether you do the laghu, or the mool, or in the brihad the ordinary brihad that sadhaks generally do — going as far as Rin Mukteshwar Mahadev and after that the Ashtabhuja hill — he says that by leaving out Mukteshwar Mahadev it becomes the mool trikon; and if it is taken in, then after that, if people go for the darshan of Kankal Kali — many people, returning from Nandaja parvat, go by way of Kankal Kali and then to Ashtabhuja; that too is proper. Whichever way one goes, one has to go up and down. The middle road, climbing the mountain from the ghat of Ganga ji, is now no longer possible for everyone. There has been a great deal of demolition; three or four years ago it was possible, but now people have diverted the road a great deal, because it was not a main road — it was a road meant only for sadhaks, and only sadhaks and tantrik people who perform this kind of sadhana on the Vindhya mountain used to go on it, and most people's journey that way took place at night. It still takes place; only the road has changed a little.

What fruit comes from one trikon done during Navratri?

Whichever trikon you do, he says, understand this: when you do a trikon in the days of Navratri, one trikon means plainly that you obtain the fruit of a thousand samput paths of the Shri Durga Saptashati.

So whichever trikon you may do, he says, proceed with this understanding: that when you are doing a trikon in the days of Navratri, one trikon simply means that the fruit of a thousand samput paths of the Shri Durga Saptashati is obtained by you. So consider for yourself how divine that will be. But at that time there is a very great crowd, so it is not possible everywhere to have darshan; the trikon has to be done by shikhar darshan. And at that time all the shaktis of the Vindhya kshetra come to be present in the flags of all the summits; in Chaitra especially, it is held that Bhagavati Vindhyavasini herself is seated upon the golden flag.

Darshan of the golden pataka and simha dhwaj on the summit gives the complete fruit of Bhagavati's darshan.

If darshan is done of the golden flag, the golden pataka set upon the summit, the simha dhwaj that is fixed there, then the complete fruit of Bhagavati's darshan is obtained. And in such a time, in the middle region of this trikon, at a special place, at a tantra peeth — the place is not a hundred percent decided yet, it will be decided by tomorrow or the day after — at one of those places of Vindhyachal the Samput Sat Chandi of Shri Bhagavati is being held for the first time.

If darshan be done of the golden flag, the golden pataka that is fixed upon the summit, of the simha dhwaj set there, then the complete fruit of Bhagavati's darshan is obtained, he says. So in such a time, and in the middle of this trikon, in the middle region, at a special place, at a tantra peeth — the place has not been a hundred percent decided yet; it will be by tomorrow or the day after, as to at which place it is to be done. So at one among those places of Vindhyachal, the Samput Sat Chandi of Shri Bhagavati is being held for the first time. It is exceedingly divine in itself, for all of us too. In whatever way, by whatever means, whenever in life you do a trikon and the rest, take the benefit of it; it will be divine in itself.

What is the hriday trikon, said to be the greatest of all?

The greatest trikon of India according to the Shakta parampara, he says, is what is called the hriday trikon, and only param shaktas can do it — those who have wholly obtained Bhagavati's exclusive grace can do that trikon on foot. It runs from the place of Bhagavati Vindhyavasini to Kamrup Kamakhya, from Kamrup Kamakhya to Kanyakumari, and from Kanyakumari again to the Vindhyachal peeth. This you may do by train, by bus or by your own vehicles; its fruit, he says, cannot be described.

He has spoken of this before as well, he says: that which is held to be the greatest trikon of India according to the Shakta parampara is what is called the hriday trikon. Only param shaktas can do it — those who have wholly obtained Bhagavati's exclusive grace; only they can do that trikon on foot. For you and for us, doing it on foot is probably never possible. The root hriday trikon that has been held is: from the place of Bhagavati Vindhyavasini to Kamrup Kamakhya; from Kamrup Kamakhya to Kanyakumari; and from Kanyakumari again to the Vindhyachal peeth. This you may do by train, by bus, or by your own vehicles. So this hriday trikon has been held to be the greatest trikon; its fruit is endless, and its fruit cannot even be described. It is held, he says, that Rajrappa's Chhinnamastika dham — where there are the rishis of Bhagavati's Vajra Vairochaniya mantra and the rest, and by whom vishaya siddhi and kripa siddhi are obtained, which belongs to high-born divine sadhaks, divine sadhaks not like you and me —

What is khechar siddhi, and how is it linked to the Kali Khoh form?

And at Vindhyachal, at Kali Khoh, the form of Jagadamba seated in khechari mudra — by the grace of these two forms, sadhaks who obtain khechar siddhi are of the rank of siddhas, of the rank of mahasiddhas, who do this trikon daily. And it is when you complete a hundred and eight trikon, even the mool trikon, that this comes about.

And at Vindhyachal, in Kali Khoh, the form of Jagadamba is seated in khechari mudra, he says. By the grace of these two forms, those sadhaks who obtain khechar siddhi are of the category of the siddhas, of the category of the Mahasiddhas, who perform this trikon daily. And it is when you complete a hundred and eight trikon — even the mool trikon — that after that this very thing follows.

Such sadhaks begin to display divine grace, her maya moving before and behind them to give experience.

These are the sadhaks who especially begin to display their divine grace — or say it this way, he adds: her maya then begins to move before and behind you, and begins to give you experience.

It is these who become the sadhaks that especially begin to show their divine grace, he says. Or say it in this way: that her maya then begins to move about with you, before and behind, and begins to give you experience.

Who gets a divine experience in the very first trikon?

Those who are already doing sadhanas, who have already ground themselves down in sadhana — their body, their mind, and even their poverty, according to their financial capacity, offered up as prasad — dedicated sadhaks: they will have a divine experience in the very first trikon, and in the first trikon itself they will understand what arrangement, what system there is in the whole trikon, and where and how which shakti can bestow grace.

Those who are already performing sadhanas, who have already ground themselves down in their sadhanas — their body, their mind, and even their want, according to their financial capacity, ground down and offered as prasad — those who are dedicated sadhaks, he says: in the very first trikon a divine experience will occur. In the very first trikon they will understand what arrangement, what system there is in the whole trikon, and at which places which shakti can bestow grace in what manner. This is not a state of delusion, keep that in mind. He says he is himself a great opponent of this: when people speak of a state of bhram, it is understood merely from the hearing that it is only a product of the mind, that it is a great smartness. So to such things he either simply says, brother, all right — no; the divine grace experiences of these kshetras are, in their actuality, in their directness, in their manifestness, exceedingly divine.

Is it compulsory to light an akhand jyot in Navratri?

Asked whether it is necessary to light an akhand jyot in Navratri, he answers that if you cannot light it there is no difficulty; only kindle a karma-sakshi deep, and keep the akhand jyot kindled for as long as you will be performing the anushthan.

One question, he says, is this: is it necessary to light the akhand jyot in Navratri? If you cannot light it, there is no difficulty. Only kindle the Karma Sakshi deep. For as long a time as you will perform the anushthan, for that time kindle the akhand jyot.

Who should not light an akhand jyot at all?

Especially those who live alone and have to leave their place to go to different places — for the akhand jyot there is also this rule, that they must never leave it alone. It is the direct form of Jagadamba; one is not to leave her alone and go from the house or the place. Someone or other will be at home. So those who are alone should not do it in this way either.

Especially those people who live alone and who have to leave their place and go to different places, he says — for the akhand jyot there is also such a rule, that the akhand jyot is never at any time to be left alone by them. It is the direct form of Jagadamba; one is not to leave her alone and go away from the house, from the place. Someone or other will be at home. So those who are alone should not do it in this way either. And the Siddh Kunjika stotra is siddha in itself — what will you make siddha in it, he asks; that is after the diksha and the rest for it has been obtained.

Why is the subject of tantra not found entirely in books?

There is one thing he always observes: those who are entirely systematic bookish tantriks, who go by the very letters of the book. What has been said of shruti and smriti — the subject of tantra, the agam-ukta subject, is a subject of shruti and smriti, of hearing and giving in one's own parampara. The written came later. There are thousands of things not in writing, and even those in writing are preserved in one's own parampara.

There is one further subject that we always see, he says: those who are entirely systematic bookish tantriks, who go by each letter of the book according to tantra, according to them. What has been said of shruti and smriti — the subject of tantra, the agam-ukta subject, is a subject of shruti and smriti: of hearing, and of giving in one's own parampara. The written came afterwards, did it not. So there are thousands of things that are not in writing, and even those that are in writing are preserved within one's own parampara. If some one reference from among them was written down by someone and someone published it, then, as we see with many on YouTube, people say: this is described nowhere; from which tantra grantha is it, where is it from, it has no basis, it is a worthless thing. And such people take themselves to be supreme tantriks. It has become the extremity of self-infatuation with such people.

What does the Parashar Sutra say about the rajaswala question?

He takes the rajaswala subject as his example: many videos are found on YouTube by people who take themselves for tremendous, supreme, siddha tantriks, which shows what level their mentality is at and how much siddhi they will have. Such a person, he says, will sink the boat of one who was walking with discipline. They say there is a written principle about the rajaswala nowhere — but people have given the proof in many places that it is written: in the Parashar Sutra and the rest of Parashar Muni ji, the father of Vyas Muni, there is a full description that when a woman is rajaswala she will not do pujan and path at that time.

Such people, he says, will pronounce upon each thing in such a way — as, for instance, there is now the rajaswala subject. You will find many videos on YouTube in which people take themselves to be tremendous, supreme, siddha tantriks; and just by this it becomes clear what level their mentality is at, and how much siddhi they will have. We petty people are nothing before them, he says, and we are petty in any case; by Bhagavati's grace we attempt to give such correct guidance as is possible, so that people do it rightly and get the fruit. But such people as these will sink the boat even of a person who was walking with discipline. What do they do? One thing is that they say there is a written principle regarding the rajaswala nowhere. In many places, he says, people have given the proof that it is written: in the Parashar Sutra and the rest of Parashar Muni ji, the father of Vyas Muni, there is a complete description that when a woman is rajaswala, at that time she will not do pujan and path. But people say straight out that it is written nowhere. That is a thing of people's minds — since a woman is the very form of Bhagavati Kamakhya, since a woman is Kamakhya herself, then why should she not do pujan? So they tell her to touch the vigraha as well, tell her to touch the Saptashati as well, and tell her to sit in the puja place and read as well, saying that formerly people could not remain hygienic — meaning that now people are remaining hygienic and at that time people could not. An astonishing subject, he says.

What follows from doing path in the rajaswala state?

Whichever saint, siddha or mahatma may be saying this, he says, it makes no difference to him how your destruction comes about. When you do path while rajaswala, there will be affliction to all the pitrs, affliction to the lok-dev shaktis; being yourself of the nature of agni, and there being also shaktis of the nature of vayu and of the jal tattva, the affliction caused to all of them by that touch attaches as a dosha — and that dosha you have to bear, your descendants have to bear, your sons and grandsons have to bear. Then, he says, these very sufferers begin to shout in comments that they have committed no offence at all, so why are they suffering.

Now the woman who sits in the rajaswala state — whichever saint, siddha or mahatma may be speaking on this subject, brother, it makes no difference to him in what manner your destruction will come about, he says. When you perform path while rajaswala, then the affliction that will come to all the pitrs, the affliction that will come to the lok-dev shaktis; and since you yourself are of the form of agni, and there are also shaktis of the form of vayu there and shaktis of the jal tattvas — the affliction that will come to all of them on account of your touch, the dosha that attaches from it, that you have to bear, your descendants have to bear, your sons and grandsons have to bear. Then these sufferers begin to shout — look at the comments in videos everywhere: we have committed no offence to this day, so why are we suffering, what affliction is this, these are useless things. It is these very people, he says; the births of just such people are those who shout that they have committed no offence at all — these are the offspring of those who do path in the rajaswala state and do not accept the matter. And those who have said she may do path while rajaswala, what difference does it make to them? Nothing at all is going to be lost to them.

Stopping all puja in the house while a woman is rajaswala is the opposite extreme.

In just the same way, he says, there are people who have made up an altogether different state for the rajaswala: that if you are rajaswala, there will be no puja in your house at all. Either stay on this side or on that, and do not stay with the root subject. One mother or one sister of that house has become rajaswala — one person, one woman. Her husband has not become rajaswala; why should he give up pujan and path, and the whole family shut down all worship as though sutak had attached?

Just in the same way, he says, there are some people who have made up an altogether separate state for the rajaswala: that if you are rajaswala, there will be no puja in your house at all. They are creating a state at this level. That is, either stay on this side or stay on that side; do not stay in the root subject. Now his saying is this: the rajaswala is some one mother of that house, some one sister has become so — let it be, that is one person, one woman. Their husband has not become rajaswala, brother. Why should he give up pujan and path — the whole family shutting down all pujan and path, as if Sutak has attached? This is a separate state that is running: if some woman has become rajaswala, all puja and path in the house is stopped.

What rules should a household follow when a woman is rajaswala?

By that reckoning, he says, if a house had a mother-in-law and two or four daughters-in-law, the deities would have to be sent away forever. Since a rajaswala occurs every week where there are four or five women, where would the puja come from? His rules: let there be no touch from her; do the seva-puja without eating food from her hand, and if you are eating it then bathe, become pure and wear clean clothes; let nothing of the puja place be touched by her; do not use water or flowers given by her; if she is cooking, take the naivedya before Bhagavan but offer it from a distance rather than handing it over. And if you know how to show the matsya mudra and the vidhi of amritikaran, and know the full vidhi vidhan of pranayama, then the dosha is remedied as well.

By that reckoning, he says, if in that house a mother-in-law and two or four daughters-in-law come to be, then Bhagavan should be given leave from there forever — go, Bhagavan, go to your own place and protect us from there, as we say at visarjan: protect us from there, and we shall remember you by japa of your name in our mind, from the heart. Japa naam, japa naam. Because where there are four or five women, a rajaswala will keep occurring every week, so where will the puja come from? So we do japa naam, japa naam — enjoy yourself, Bhagavan, you too. The matter simply ends. The rules he gives: let there be no touch from those who are rajaswala; do your seva-puja without eating grain from her hand, and if you are eating it, then having bathed and become pure and put on clean clothes. After bathing and the rest, let no object of the puja place be touched by her; do not use the water, flowers and so on given by her. If she is cooking the food, then take the naivedya before Bhagavan and offer it from a distance rather than handing it to him. And if you know how to show the mudra — the matsya mudra and the vidhi of amritikaran — and if you know the full vidhi vidhan of pranayama, then the remedy of that dosha comes about as well. He says he speaks of the Shakta; of the Vaishnava and the rest he will not speak — there is a great deal of disturbance there, brother; whatever they will do, they have their own separate system. But these are the works meant for the upasana of Bhagavati.

What does it mean if a child or a girl calls you during sadhana?

Asked what it means and how it should be understood that during sadhana a small child called once and today a girl called, he says: do not take it to mean anything; ignore it and stay engaged in your sadhana. Whoever has to come before you will come. Many things occur — they may be surrounding vayaviya things, they may be things of the house; it may be auspicious and it may be inauspicious, it cannot be said just like that. But if it is happening, be glad that it is making a difference to someone.

The question, he reads: during sadhana a small child called once, and today a girl called — what does this mean, what should I understand, guru ji? Do not take it to mean anything, he answers. Ignore it and stay engaged in your sadhana. Whoever has to come before you will come; a great many things happen. They may be surrounding vayaviya things, they may be things of the house. It can be auspicious and it can also be inauspicious; this cannot be said just so. But all right — if it is happening, then simply be glad that it is making a difference to someone.

How should a sadhak react to experiences that come during sadhana?

Whether bhoot and pret come or devi and devata come, whether your experience is good or bad — if it has begun to happen, understand that your sadhana has somewhere interfered in paralaukik activities, that you matter, that you are in their sight. Enjoy it, do not be frightened, do not fear, do not run. Ignore does not mean not paying attention: you will pay attention, but you will not react; you are to remain entirely neutral. One should never react to an experience — quietly observe, and this observation itself will carry you forward.

Whether bhoot and pret come, whether devi and devata come, whether your experience is good or bad — if it has begun to happen, then understand that your sadhana has somewhere or other interfered in paralaukik activities, that you matter, that you are in their sight; that is why this is happening with you. So be free of anxiety. Enjoy it, do not be frightened by it, do not fear, do not run — and ignore anything else. But what does ignore mean? Ignore does not mean that you pay no attention. You will pay attention, but you will not react; you are to stay entirely neutral. One should never react to an experience — that oh, such a thing happened, so now let us tell ten people; or oh, it did not happen today. Nothing is to be done. Observe quietly. This observation itself will take you forward. If you reacted, said something, asked something, called out — then anything at all can happen there.

What is the remedy for a dream of a father's death and a mother without sindoor?

Asked what the remedy is when in a dream one saw the father's death and the mother without sindoor, he answers that first of all one should as soon as possible have the tula daan of the mother and father performed, and of the father in particular.

The question, he reads: what is the remedy for seeing in a dream the death of one's father and one's mother without sindoor? If such a matter has occurred in a dream, then the first task one should do, he says, is to have your tula daan of the mother and father performed as soon as possible. Of the father in particular, have the tula daan performed.

What anushthan is prescribed alongside that tula daan?

Do, or have done, an anushthan of the Mahamrityunjay kavach for the father, or of the Hanuman Chalisa, or of the kavach of whoever is your aradhya. If some capable learned person of that kind is found, have even a laghu anushthan of Mahamrityunjay done — but have it done. Or have a Rudrabhishek performed, so that the alpayu dosha and the like are destroyed.

And do an anushthan of the Mahamrityunjay kavach, or of the Hanuman Chalisa, or of the kavach of whoever is your aradhya, for the sake of your father, he says. Or have it done: if some capable learned person of that kind is found, then have even a laghu anushthan of Mahamrityunjay performed — but have it performed. Or have a Rudrabhishek done, so that the alpayu dosha and the rest are destroyed. To another question, from someone who has had an operation of the waist, he answers: do it sitting, by all means; there is no difficulty at all, as much as is ordinary.

Which jaiphal is to be used for bali, and how is it cut?

Asked which jaiphal is to be given in bali, he says it is the jaiphal without its shell, the one that is like a large supari. To one speaking of harad, he says: rather than giving bali of harad, give bali of jaiphal. Remove the outer shell — do not smash it. He recounts a listener who sent a video saying the jaiphal would not cut for bali: he filed at it slowly, it would not cut because it still had its shell, so he pounded it with a lodha and asked, is this not also bali. He replied, jai ho bhagat ji — first break its outer shell and the jaiphal will come out.

Which jaiphal is to be given in bali, he reads. The jaiphal that is without its shell, he says — the one that is like a large supari. You are speaking of harad; rather than giving bali of harad, give bali of jaiphal. Remove the shell on top — do not smash it. A gentleman had sent a video, he says, saying: brother, the jaiphal was for giving bali, but it was not cutting. He filed at it slowly and it would not cut by that, because it was still with its shell — so he took a lodha and pounded it, saying, is this too not bali, the Devi will accept it. And we said, jai ho bhagat ji. Arre — first break the shell on top of it, and the jaiphal will come out.

How should the jaiphal be cut, and how else may bali be given?

It is not necessary that the jaiphal will cut only if soaked in water: if you have a sharp knife, set it upon the jaiphal and strike hard with the hand in a single stroke, and it will come into two pieces. Bali may in any case be given by making a trikon and such a mandala; and otherwise it can be given by kindling fire and burning it — agni bali, he says, is the most divine and astonishing of all.

Now it is not necessary that the jaiphal will cut only if you soak it in water, he says. If you have a sharp knife, set it upon it, press hard with the hand and strike in a single stroke, and it will come into two pieces. Bali can in any case be given by making a trikon and such a mandala. And otherwise, by kindling agni and burning it, bali can be given that way too — agni bali remains the most divine and the most astonishing of all. Everything is dear to Bhagavati, he says, keep that in mind. Such sayings as you receive — that tarpan is dear to Ganpati ji, abhishek to Shiva ji, stuti to Vishnu ji, and archan to Bhagavati — all right, Bhagavati is fond of archana; but keep in mind that abhishek too is exceedingly dear to Jagadamba.

What fruit comes from abhishek and shringar of Jagadamba?

Do abhishek of Jagadamba, he says: the more shringar you do, the more she will adorn your life — for when you read the Shri Devi Bhagavat Mahapuran you will find described what fruit belongs to each thing done in Jagadamba's service, whether the shringar of flowers, offering shringar materials, offering flowers, or offering cloth. And do archan too, whether by twenty-seven or twenty-eight names, by thirty-two, by a hundred and eight, or by a thousand and eight; archana is exceedingly dear to Jagadamba.

Do abhishek of Jagadamba, he says. The more shringar you do, the more she will adorn your life. Because when you read the Shri Devi Bhagavat Mahapuran, or the Devi Bhagavat, you will find described in it what fruit belongs to each thing that is done in the service of Jagadamba — whether it be the shringar of flowers, or offering her materials of shringar, or the offering of flowers, or the offering of cloth. The more shringar you do, the more divine the fruit, and the more your afflictions and troubles will be cut. So abhishek too has its importance, and shringar has its importance. Do archan — Jagadamba will be exceedingly pleased by that too. Whether you do archan with her twenty-seven or twenty-eight names, with thirty-two names, with a hundred and eight names, or with a thousand and eight names: archana is exceedingly dear to Jagadamba.

What should an ordinary householder sadhak hold on to?

Stuti too is dear to her: do as much of the Shri Durga Saptashati and Shri Chandi path as you can — the Saptashati is Jagadamba's very heart, and the greatest matter of Mai's pleasure comes from it. Many great tantriks are found on YouTube saying that at first they used to do the Saptashati and later left it, then did this and that, attained tantric siddhi, then the shamshaan — that, he says, may be their own personal matter. Ordinary householder sadhaks should take hold of the Saptashati ji and go on, doing it in Hindi itself.

Stuti too is dear to her, he says. Do as much of the Shri Durga Saptashati and the Shri Chandi path as you can: the Saptashati is Jagadamba's very heart, and the greatest matter of Mai's pleasure is from the Saptashati itself. Now you will find many great tantriks saying on YouTube that in the beginning we used to do the Saptashati and later we left it, then we did this and did that, this happened and that happened, we accomplished tantric siddhi, then the shamshaan — brother, that may be their own personal matter. Those who are ordinary householder sadhaks should take hold of the Saptashati ji and go on; do it in Hindi itself. Pray to her: Bhagavati, make us worthy of path in Sanskrit. Or make exactly this your sankalp and do the path, if you are a real devotee — that Mother, give us the capacity that we may learn pure pronunciation, and that a worthy diksha in the Shakta parampara may come to us as soon as possible, so that we may obtain the right to it and please you by it; do you yourself give us diksha. Then Mai will certainly make arrangements very soon. Make just this sankalp and do the path in Hindi.

What ahutis are held most dear to Jagadamba?

Keep the bhaav in the mind and Mother will certainly hear and fulfil it, he says. Ahuti by navagraha samidha, bel wood, and cow-dung kande and uple with ghee, or with guggal and ghee, is most specially dear to Jagadamba. As for ahuti by jaiphal and the like, he says it is a tantrokta vidhi vidhan and havan of jaiphal and such should not generally be done very much without adesh — but it is exceedingly dear to Jagadamba; when the ahuti falls in the fire, Bhagavati Swaha is exceedingly pleased.

Keep the bhaav in the mind, he says, and Mother will certainly hear, and she will fulfil it as well. So stuti too is dear to her. Ahuti by navagraha samidha, by the wood of bel, upon the kande and uple of cow dung, with ghee, or with guggal and ghee, is most specially dear to Jagadamba. As for ahuti by jaiphal and the like — see, it is a tantrokta vidhi vidhan, and havan of jaiphal and such should not generally be done very much without adesh. But this is exceedingly dear to Jagadamba: the ahuti falls in the fire and Bhagavati Swaha is exceedingly pleased.

Who becomes the ananya priya of Bhagavati?

Whatever karma you are doing in Navratri, all these karmas are dear to Jagadamba, and one who keeps the Navratra vrat and performs all these anushthans becomes her exclusively dear one. On the one hand Bhagavati says in the Gita that no one is dear or undear to me — but know, he says, that the same one says in the Srimad Bhagavat that one who in this manner performs my puja and anushthan, shringar, stuti, havan and the rest becomes my ananya priya.

So whatever karma you are doing in Navratri, all these karmas are dear to Jagadamba, he says, and one who keeps the Navratra vrat and performs all these anushthans becomes an exclusively dear one of Bhagavati. On the one hand Bhagavati says — Mother says in the Gita — that no one is dear or undear to me. But know here that the very same one says in the Srimad Bhagavat that one who in this manner performs my puja and anushthan, shringar, stuti, havan and the rest, becomes my ananya priya.