Devshayani Ekadashi, Guru Purnima and the Whole Savan — What a Householder Should Actually Do

Taking up the first question on Ekadashi, the speaker says the most ordinary and most important thing everyone should know is that on Devshayani Ekadashi and on Devprabodhini Ekadashi, no muhurat of any kind needs to be consulted. Without looking at Choghadiya or anything of that sort, if you wish to perform some special work you may perform it on that day. That, he says, is the first point.

If a listener wishes to begin some new sadhana — for instance any special anushthan connected with Bhagavan Narsingh that has been taught on the channel, or the anushthan of his Kavach — the speaker says it may be begun on this day. If you wish to walk through life holding to one shakti, and in your case that shakti is Bhagavan Narsingh, then from tomorrow until Devprabodhini Ekadashi — that is, until the day of Tulsi Vivah — recite the Narsingh Kavach every day to the best of your capacity. Through the effect of this chaturmas vrat, over those four months, a great deal can be obtained.

He describes the people he is speaking to: those with many tantra obstructions in the household, who send personal messages that often cannot be replied to, who are wandering in many places, talking to many people whose words they have heard on YouTube, and performing many anushthans without being able to repeat any single one of them again and again. To them he gives one suggestion — instead of wandering from place to place, if your faith rests on Bhagavan Narsingh and on his shakti, then from the day of Devshayani Ekadashi, tomorrow, until Devprabodhini Ekadashi, perform a hundred and eight paths of the Narsingh Kavach each day. And if able, alongside the regular anushthan of the kavach, have the yantra of Bhagavan Narsingh installed in your home by some learned sadhak, some Vaishnav sadhak, or anyone who has knowledge of this subject. Do these two things.

He says he is speaking only for those upon whom a very great tantra has been done: however large the tantra may be, if you perform the Narsingh Kavach anushthan for the entire four months, within those four months the biggest change of your life will begin to be visible. He says he does not wish to take a name, but that at present the most famous person in India on the subject of tantra — the one with the greatest fan following, whose capability the whole world is watching — is one from whom people also return; their messages come saying that he is telling them everything but the cutting is not happening and the trouble is still there. His request to all such people is this: however great a person is, he is an ordinary human being, and everyone has a capacity, however great the siddhi.

If the cutting of a tantra is not being accomplished through any person, he says, then make the attempt yourself. The Narsingh Kavach is quite short. If you are capable, perform a hundred and eight paths; if you are not, do fifty-four; if you wish to do less than that too, do twenty-seven paths. But whatever you begin tomorrow, continue the whole of it, right through to the day of Devprabodhini Ekadashi.

There is no need to pause when Pitru Paksha falls in between, he says, and no need to pause when Navratri arrives — you may perform the Navratri pujan completely, and in Pitru Paksha you may separately perform whatever anushthan you wish for the pitr. But the niyam you take up from tomorrow must be carried, whole and entire, through to the day of Tulsi Vivah. In ordinary pujan, if you worship a Shaligram shila at home, you may do so; otherwise, if you keep a photograph or a murti of Lakshmi Narayan, that is a very good thing and you may perform their seva puja through that. Or you may recite this kavach before whatever Shri vigraha is already installed with you.

This first block, he says, was for those troubled by tantra badha and Abhichara badha for whom no solution is being found. The biggest problem of a person troubled by tantra is that when a special effect of tantra falls upon a person, his intellect becomes blunted. You are then unable to correctly judge anyone's capability. You may be tormented by Preta, pishach and the rest; you may have difficulties physically and financially from tantra badha — but the biggest difficulty is that you are mentally afflicted.

The shaktis of the person performing tantra upon you exist only within a limited measure, he says. What is he doing? Through his vidyas he is projecting shamshan prets and such upon you. You estimate his capability as far greater than it is. It is said that if you look at the enemy on the battlefield and become frightened, you have already lost the war right there. That, he says, is the greatest problem of the present time, and it is precisely this that other people and your enemies take advantage of. And why do you become frightened? Because loss is coming to you again and again and you are unable to do anything.

He says listeners will find this subject somewhat interesting. Whenever a cunning person has tantra used upon someone, and the knowledgeable person who sids kshudra shaktis performs it, he will certainly have sidhed a Masan. This is a hundred per cent, he says; the masan will certainly be siddh. So whenever such a person makes a prayoga upon anyone, a harkara — or say a postman, meaning the immediate conveying of complete information about someone, the telling, all these things — happens through these shaktis. And when a chowki is run, this thing is certainly present there somewhere, whether openly or wrapped and given secretly, in a form you have no knowledge of.

Whatever you fear, he says, all that information travels; whoever has made the prayoga is the one to whom it is delivered — that this man is being frightened by that person, that he has fear of this particular thing. Making that very thing into a pawn, they magnify it in your life. The greatest complication that then arises is that you become so weak mentally that if you find even a hair fallen in front of your house you see a tantra prayoga in it; a thread fallen, a needle fallen, and you see a tantra prayoga. A cloth, or your own carelessness — a person is doing puja paath, the lamp falls from the hand, and if a little fire catches or anything at all happens, you begin to wrap everything into tantra. This, he says, is somewhere the result of your intellect being blunted by tantra, the result of the intellect being stambhit.

It is not Bhagavati Baglamukhi alone who stambhs the intellect, he says. When an enemy makes prayogas of the Shatkarma upon you in tantra, then vidveshan among yourselves, vidveshan within the family, is what comes first — this he has said before too. First there will be quarrels. When quarrelling starts you will abandon puja paath. Having come into quarrel and anger, you will insult one another, and the kul shaktis will begin to be displeased. Gradually you will insult the pitr as well; in anger you will speak harsh words to your ancestors — asking what they did, what they gave. You will abandon the worship of the devatas, or perform it half-heartedly, saying: I have been doing puja for so long, what have you given me? I perform so much anushthan for you, what do you give?

In this manner the dosha attaches, he says, and after that the enemy makes his main prayoga. In it, since your kul devi devta have been insulted by you, a lack of shraddha has come between you and them, and the enemy takes advantage of precisely that. First vidveshan, after that the rest; and then the chief person of the household — the one who performs the most puja paath, on whose account the household's devi devta remain pleased — has the mind subjected to Uchchatan.

If uchchatan of the chief worshipper's mind does not suffice — if the enemy sees that this person is not accepting defeat — then whoever is the weakest link in the household is used: the one who opposes puja paath, who mocks you when you worship. Again and again such a person will say: you do so much puja paath, what have you obtained in life? When the person in front of you speaks in this manner, know that if your family and your home are affected by tantra, that person is not speaking of himself; he is being made to speak, through tantra. Somewhere, he says, there are vidyas that send that kind of thing into the mind, that project such thoughts, so that the person in front will speak negatively. And when a dear one, a member of your own household, speaks like this, it wounds you.

When the wound comes again and again you will reduce your puja paath, because it will seem to you that there is no source of income, or that even where there is, your whole income is going into puja: I am putting in thousands upon thousands, I bring such expensive material, I give the very best quality ghee in the puja. This, he says, will strike at your ego as well, and such things happen until you begin to leave off worship, or a deficiency enters your shraddha. Only after all this does the household's devi devta begin to stop supporting the person. And the greatest thing in this, he says, is that you will never be able to remain settled in one place — not on one devi devta, not on one mantra, not on one guru, not on one teerth dham. In no single place will you be able to stay.

The greatest thing about tantra, he says, is that until the grace of that supreme power falls upon you, you will already have wandered a great deal, and that wandering will not end. It is very necessary for that wandering to end, and a tantra-afflicted person is not quickly able to end it. Such a person cannot even be made to understand; however great a siddha is in front of him, whether he speaks lovingly or abusively, the effect will remove you from there. If you do not move away yourself, you will be removed through your own family. Through other people such talk will be made about you that you will turn negative and step away — and this secret, this conspiracy, you will never understand. By the time you understand it, it will be very late.

By the time you understand the conspiracy, he says, you will already have quarrelled with two or four tantriks, with gurus, with someone; you will have picked a quarrel with some Bhagatvaal sadhak who wished you well; you will have called someone a hypocrite, a cheat, anything. The reality, he says, is that you did not want to do this either — but the enemy side, the one who gives pain to others through kshudra vidyas, knows how to play with the mind. He plays with you psychologically, very correctly, and he knows well where the weak link is. And, he says, these will be common things: everyone listening to the live who has such things in their household will find them common. It happens in exactly this way.

However much you do, he says, no one is going to wave a magic wand. Telling a hundred per cent truth about someone is one vidya. But solving that problem, doing a hundred per cent nirakaran — write it down and keep it — lies in no person's hands at all. Only the Mahashakti can do it. And for the sake of that Mahashakti, to please her, you may perform an anushthan yourself or have it performed by another. As long as capacity is not in you, as long as you cannot stop it, have it done by someone else — but gradually you too will have to stand there. Only then will you be removed from it forever. It is for this reason, he says, that so many sadhanas have been given on the channel.

To those who have wandered a great deal and been tormented, who have been financially exploited by tantriks, who have also been exploited by sadhaks, and in whose mind the thought is arising that so much money has been taken and that they have given thousands and lakhs upon lakhs to jyotishis and tantriks with no welfare resulting, he says: do not spend even half an anna, do not give anyone a single rupee. Sit down yourself. However large the thought is, from tomorrow. Your mind will waver, and things will come into your mind again and again — that no, I do not want to do this, I should not do this, nothing is going to come of it. Keep in mind, he says, that whenever this thought comes, bring exactly this to mind: that it is not I who am speaking; this thought is being imposed upon me by someone else. And begin the Narsingh Kavach from tomorrow, and do it until Devprabodhini.

Even if nothing else happens, he says, if over these four months you have proceeded correctly, observing BrahmacharyaStrict celibacy required through an extended ritual observance. and at the very least not delivering untruth — it is not possible to speak a hundred per cent truth, life is like that and he knows it too, but at least make the effort not to have to speak untruth. When you proceed in this way, even while remaining in the householder state, observing brahmacharya properly to a degree, then by Narayan's grace, after these four months there will be a difference of earth and sky in your life. Of this, he says, there are no two opinions. But in between you must not become fascinated somewhere else. That is what you have to keep in mind: from here you will walk on this unwaveringly and will not step away. Hold to these chiefly, and leave aside whatever else troubles you — money trouble, office trouble, business trouble — become unwavering on these.

Moving forward from Savan preparation to Guru Purnima, he says that all those who have their own guru, their own sadguru, and whose guru has gone to the guru mandal, to his nij dham, should follow whatever niyam of pujan paath, havan yajna and daan punya exists within their own guru parampara for his sake.

For those who have not received guru deeksha to this day, he repeats the instruction given last time. The best thing is that some aged pujari of a Narayan temple, or of a Bhagavati temple, or of a Shiva temple — whether he has knowledge of all four Vedas or of not even one Veda, so long as he is aged and of good conduct, or some pujari who performs trikaal Gayatri — be found. Give him daan punya and dakshina to the best of your capacity on that day with a feeling of shraddha, and perform pranayam. Special grace of the guru will be obtained.

The third work, he says, is for those who wish for the material obtaining of a guru: four to five sadhanas for this have been taught on this channel and on the Siddh Sabari Vidya channel. Any one of those anushthans may be begun on that day, for as many days as are stated within it. On Guru Purnima itself, for the sake of your guru — including anyone you regard as guru mentally — offer whatever devotion is within your capacity. If you can meet them, meet them and take their blessing; if you wish to offer flowers of shraddha from a distance, then do whatever you can for their sake, such as daan punya at a temple. So far as possible, he says, perform service with your own hands. This much should be done.

He now comes to what should be done in the month of Shravan. For a person living in the householder state, he says, the first thousand questions in Shravan are about milk on Shiva. Is it necessary to offer milk? Will Shiva not be pleased if milk is not offered? The first point: if you have the capability, perform the abhishek of Shiva with cow's milk. If you do not have the capability, do not do it — there is no difficulty at all; perform the abhishek with water.

Why is jalabhishek necessary? Because, he says, it is described in the puranas that this was the very time at which Bhagavan Maharudra, Mahashiva, performed the vishpan, and because of its heat so much fire arose in his body that, to keep him cool, to make him cool, abhishek was performed through the whole of the Shravan month by various devatas and by Bhagavati. By this his poison was quieted, his body came into a saumya form, and he did the welfare of creation. When he has saved the whole of creation, he says, then it is creation's duty too that we honour that father, that supreme father, again and again, and perform his seva puja again and again. In that manner the fulfilment of all desires comes about.

A very good reason has been given here, he says. In the three months of Ashadh, Shravan and Bhadon, the cows and all such animals whose milk you drink graze on grass; because of the rain in these months poisonous plants also grow, and from eating them the milk of all these creatures becomes poisonous, becomes toxic, and gives a wrong effect on the body. That is why in these three months you are forbidden to eat all foods made from milk as well — curd is not to be eaten, and other things made from milk are not to be consumed in this period, at this time. So what should be done with it? At this time it has been said: shivarpanam, let it be offered to Shiva. Poison is accepted by Shiva alone, so let it be offered to him alone. This too is one of the reasons given here; and therefore, to the best of your capacity, perform abhishek of cow milk upon Shiva.

The next question that arises is whether the milk offered on Shiva can be given to anyone. Nowadays it is being shown, he says — a fashion has particularly arisen — that you should offer milk and distribute it to the poor. In his view that is not correct, and you should not do it. Formerly, he says, the Shivalaya was used for the purification of the land, for bhumi shodhan — though nowadays a Shivalaya is being built anywhere at all. The milk offered upon Shiva went into the earth, by which somewhere the purification of the land took place.

He gives two or three examples. However far science may have advanced today, whatever machine you use that runs by electricity certainly requires a ground, an earthing; without earthing it cannot run, meaning it needs that negative power, and negative power is not quickly obtained in dryness. He gives a small example, one fragment of it: those who are engineers in this field know that at the place from which earthing is taken, an effort is made to keep the environment wet so that no obstruction quickly arises in the flow of current. In exactly the same manner, the Shivling of Bhagavan Sadashiva is symbolically taken to be positive, and Bhagavati to be negative. All listeners will know, he says, that Bhagavati, the earth, is taken as the negative form and Shiva as the positive form; and from these two a graha was born whom we know as Mangal.

When we read the pauranic mantra, he says, we read in it Dharani Garbha Sambhodi. What is the meaning of dharani garbha? He whose birth took place from the womb of the earth — that is the graha Mangal, whose father is Sadashiva. So Sadashiva is positive, and Bhagavati is present below in the negative form, in the form of rinatmak shakti, upon whom Shiva is situated. This, he says, is why, when Shiva is installed, such things are used there: that the place should not be dry but moist.

It is taken as a measure, he says, that to the extent water enters the earth through shivabhishek, to that extent the inner portion of the earth remains fluid, by which the shakti of that pind — the power of the Shivling, in a way — remains considerably raised. Not only this: because of the milk that goes into the earth, into the patal, whatever negative shaktis there are can never leave that region. That is, within the region of Mahadev, the adhishthata of that place — a measure of a hundred dhanush up to a thousand dhanush has been taken — within that much area those shaktis will remain in a saumya and quiet form. This, he says, is also one reason why we know that the shiv gans are situated only near the Shivling of Sadashiva. So many reasons are formed in different ways; and when you know this, you will not raise any objection.

If anything has been offered upon a Shivling, he says, no human being has any right over it — only Chanda, a gan of Bhagavan Shiva, has the right. So when you offer a fruit, Chanda's right is established over it; but when you offer milk you give it to anyone at all to drink. Why so? This is a matter in which dosha attaches, therefore it should not be given. In the Banalinga — that is, in the Narmadeshwar — it is held that what you offer upon it may be given to someone. Even in this, he says, there are differences in some places; in his own view it should not be given anywhere. When you have offered it to him, you have offered it. Shiva is giving you this much capability; it is with that that you offer what is his to him.

If your wish is to serve the poor — that you will see Narayan in man — and you have the capability, then at least, he says, do not give the toxic thing. Nowadays you get purified milk; give the poor that kind of milk. If you have that much capability, give in that manner. But if the cow goes out to graze, and after it returns from grazing you milk it and give that to the poor, then their loss will occur; you are not performing nar Narayan seva but somewhere giving them distress. Save yourself from this, he says. Give them something else, if you wish to give at all.

Householders who are initiated should perform the sadhanas of whatever mantras they have obtained from their guruji, he says. Regarding the Panchakshari he has spoken already in an earlier live. If deeksha has not been received: men should do japa without the Pranav. Women should attach the namah afterwards and should not do japa attaching it before, and they should not utter the pranav. The reasons and so on, he says, he has not been able to upload as a video because of Gupt Navratri; today or tomorrow he will certainly upload two videos in which all these things are described separately.

He says the Shravan live of last year explained this very well, and he will repeat the same sadhana because many benefits come from it. There are twelve Jyotirlingas, and of those twelve you should perform puja in the name of whichever Jyotirlinga kshetra falls nearest to your home. For instance, if you are in the Gujarat region, the temple of Somnath Mahadev is in Saurashtra; Somnath is taken as the first Jyotirlinga, so perform abhishek at home in his name — with Somnathaya Namah, to the best of your capacity, bringing even a small silver spoon and performing his abhishek daily with a hundred and eight spoons of cow milk. Do this much, simply.

Take whatever sankalp is yours, he says: if you wish to take it for the destruction of disease, take it; if some other sankalp is yours, take that. And with that sankalp, offer the milk to him. You may do it at home if you do not wish to go out. Whichever sadhaks have installed a Shivling at their home may perform abhishek upon it, or may go to a temple and do it. So whichever Jyotirlinga kshetra falls near your home, its abhishek should be done in that manner. Or, if there is a Jyotirlinga of a siddh peeth, its abhishek is also performed — as in the Vindhya region, he says, where we perform the shivabhishek of Vindhyeshwar Mahadev with milk and so on.

Now for those who especially wish to obtain grace: some work without which your life cannot proceed, some special work — someone's marriage is held up, someone has a problem connected with job or business. Then, in whichever region you are, do japa of the name mantra of the kshetra that falls nearest to you, at least sawa lakh, to the best of your capacity. If, for instance, you are a resident of the Kashi kshetra, or the kshetra of Bhagavan Vishwanath falls nearest, then the mantra Vishwanathaya Namah — with the Pranav if you are initiated or if you have the janeu, and if not, no difficulty at all, only his name with namah attached — should be done to sawa lakh with a RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala.

Apart from this, for people who want special kinds of siddhis, whose desire lies in some dev kripa, in siddhi, in all these things, he says the best course is one he will try to make separately with the full vidhi vidhan if he gets the time. In brief he says this much: there are twelve Jyotirlingas, and you should perform twelve thousand japa of the name of each one of them across the whole of the Shravan month. It was a thing giving wondrous benefit, wondrous, he says; you cannot think how much benefit it gives you. The twelve Jyotirlingas each have a separate mahima.

If there are many varied diseases in the body, from which release is not being obtained, or if someone in your household or family is afflicted, then Bhagavan Somnath — and his mahima, he says, you will come to know from how it happened when Chandra was cursed. Chandra received the curse of being seized by kshaya rog. Then in the Saurashtra region Bhagavan Chandra Dev established a Shivling there and performed tapasya. The Mahamrityunjay mantra was at that time taken to be kilit. Markandeya Muni was present there, and it was said by him — but even so, through special mantras, which then becomes a tantrokta mantra, when Chandra Dev performed the aradhana, Sadashiva manifested and became situated forever in that Jyotirlinga.

Whoever has much disease, distress and affliction, he says, should perform at least twelve thousand japa, or sawa lakh japa, of Somnath Mahadev through the whole of the Shravan month. Those who have problems connected with bhoot, Preta, pishach and Abhichara, or who have considerable pitr-related dosha, should do the japa of Mahakaleshwar Mahadev — sawa lakh, or at the very least twelve thousand japa.

If marriage and the like is not happening, if there is very great distress and very great trouble in marriage, then you may take the help of Bhagavan Vaidyanath in this and do the japa of his name mantra, or you may take the help of Kashi Vishwanath as well and do japa of his name mantra. He says he will make a separate video on the twelve Jyotirlingas, but for now this much in brief: according to your problem you may perform such japa through the whole Shravan month.

Besides this, those who live in a teerth kshetra and the like should perform the sadhana and puja of whatever form of Mahadev exists at that place, according to that place. The paath of the Shiv Mahapuran — if you recite the entire Shiv Mahapuran in the month of Shravan — gives wondrous benefit, he says.

If you cannot recite the whole thing, and if you do not wish to do anything else either, he will ask you to recite two samhitas. First, recite the Rudra Samhita — whether you do one parayan or two. The meaning is: in the Krishna Paksha recite the whole Rudra Samhita once, and in the Shukla Paksha too recite the whole Rudra Samhita of the Shiv Mahapuran once. If you wish, the whole family may sit together at any time, one person reciting and the rest listening, in an ordinary state of purity, with purity. Second, if you cannot do that, there is the Kailash Samhita; you may recite that as well. A complete paath of one of these two samhitas should be done once in each paksha. Divide it according to how many adhyayas there are, deciding how many adhyayas you must recite each day. Doing even this, he says, will bring about the quieting of very many of your doshas.

Read the mahatmya of the Shiv Puran first, within the Shiv Puran itself, he says. In it Suta ji says that in this whole world he has not seen any sin, has not seen any dosha, which is not destroyed and not burnt to ashes by the recitation of the Rudra Samhita. That is, the quieting of the whole body of doshas will come about. He closes this first half hoping that listeners will understand the mahima of Bhagavan Sadashiva in the month of Shravan and will hold to whatever they are able to do.

Asked by a listener why, when he does japa, the thought of abusing God keeps arising in his heart, and sometimes abuse actually escapes his mouth, the speaker says he can understand, that one should not be disturbed by it, and that this happens very often. Somewhere in the questioner's birth chart, he says — and this is his own view, his own observation — two doshas may exist. First, his Brihaspati will certainly be in some such bhava or under some such influence, a Guru Chandal yoga having formed, even if only in gochar, because of which such thoughts arise. Second, if Chandra is afflicted, even in gochar, then too such feelings come. One should not be anxious about it, he says.

You do not want it, he says, but there is another one inside the mind; he understands that this happens with everyone, and happens with him too sometimes. He tells the questioner that since he is very dedicated it will not be as much as he says, but some up and down does occur — worldly people, those who live in the householder state, have this trouble. Frustration from somewhere finds its way out somewhere. In such a state, become quiet and take the name of Bhagavati Ganga again and again, again and again. If abuse has escaped once, take the name of Bhagavati Ganga eleven times, even mentally.

Because it is a mental sin, he says — abuse escaped from your mind, escaped from your heart, or the thought arose in your brain — you must do the washing at that very place, purify at that very place, and through the name of Ganga ji that thing will be entirely cleaned. After that, the thought must not come into your mind that no, I did give abuse. Just as the feeling of giving abuse arose in your mind, so too you should bring the feeling of Bhagavati Ganga's purity, so that the impurity is removed. This, he says, is something everyone should know: to take the name of Bhagavati Ganga.

A listener writes that he has a flat which is not selling, that money is stuck and there is very great debt on his head. The speaker points him to the Rin Mochan of Bhagavan Narsingh, taking the sankalp of all these matters, from Ekadashi to Ekadashi. Or, if he wishes to perform a sadhana connected with Bhagavan Sadashiva, then the milk abhishek at home with a silver spoon that has been described. If you do it at a temple it is excellent; if there is a great crowd at the temple and it cannot be managed, perform the abhishek at home and also go to the temple and offer milk, taking a sankalp.

For all the things the questioner has written, for the sake of release from debt, he says that if you perform this especially in the name of Bhagavan Vaidyanath you will obtain very great benefit. If there is Pitru Dosha and the like, then Bhagavan Nageshwar among the twelve Jyotirlingas — though you will get benefit from whichever Jyotirlinga you perform, doing shivarchan in the name of Nageshwar gives special benefit in pitru dosha, in naag dosha, and to those who have Rahu in the fifth house.

Asked for a vidhan by which one becomes sambhavik with Shiva Shakti and by which raksha also comes about, the speaker replies that before Savan began last year he told this same questioner to perform japa of the Shiva mantra every single day, a hundred malas daily. If for a year, every day, he had done a hundred malas, a hundred and eight malas, a hundred and one malas of the Shiva Shakti mantra he has been doing — which miracle is there that Bhagavati would not have performed by now? A great deal would have happened; he would have been so self-satisfied that nothing could be said.

Asked how the mind is kept steady in sadhana in every circumstance, he answers: Gita paath. Whose Gita? If you chiefly worship Bhagavan Sadashiva, recite the Shiv Gita; in it you will receive the answer to every question of yours. Whoever your ishta is, recite the Gita of that one. Otherwise the Bhagavad Gita is there in any case. Recite the Shiv Mahapuran and you will receive the answers to very many of your questions. Recite one adhyaya each day, or half an adhyaya. Keeping the mind steady is very necessary.

Asked about paath and independent remedies for the ill effects of Shani, the speaker says you may also recite the paath connected with Shani, Shanishwar Mahagraha: the Dashrath krit Shani stotra. At the tree of Shami ji that stands in a temple, you may make a donation of lamps there. How is the lamp to be lit? Whenever Shanishchar or Amavasya falls, on that day thirteen lamps should be lit for the sake of Bhagavan Shani — a mustard oil lamp, with black sesame put into the mustard oil. Separately, he adds, if you perform paath and puja connected with Hanuman ji, you will get very special benefit from that too.

Asked whether we can separate the Sukshma Sharir from the physical body and roam outside in that form, and whether anyone could bind us if we did, the speaker calls it a very high-order yogic question. The separation of the sukshma sharir from the physical body, he says, can only be done by a person who is yoga siddha. We ourselves can see these things for a few moments. When you do a great deal of mantra japa, when — put in a certain way — the method of controlling the inbreath and outbreath comes to you, then you can perform this kriya momentarily; and to do the whole of it, becoming yoga siddha is necessary.

Perform the seva of the Kuldevi especially through the whole Shravan month, along with Sadashiva, he says. Shravan Shukla Paksha Saptami is Kuldevi Saptami; those whose kuldevi worship falls in the Krishna Paksha should perform it in the Krishna Paksha, and those whose falls in the Shukla Paksha should perform the kuldevi puja on the Shukla Paksha Saptami. For the kul pitr, for all the pitr situated in naag form, perform special naag pujan on the Panchami tithi; the whole vidhi vidhan for this has been made separately on the channel. Two hundred to three hundred rupees is the cost of the pujan, and the full vidhi vidhan has been shown — everyone can do it.

Asked whether the vidhan to sidh the Bajrang Baan can be performed in Savan, the speaker says it absolutely can. Along with it, certainly perform a small Shiva pujan too. At the very least, do abhishek while reciting the twelve names of Shiva ji — the names of the twelve Jyotirlingas — as a naam paath. Do this much alongside without fail, and after that sidh the Bajrang Baan.

A listener has written out a mantra. The speaker answers that this mantra is never to be recited, never to be spoken, and that neither bhajan nor kirtan should be done with it. It is an exceedingly special mantra, he says. Say Har Har Mahadev instead. Another listener, in the earlier exchange, had said his enemies had done so much in his household and in tantra, and that he had left everything to his ishta and no harm came. The speaker replies: no harm came — what more is needed? Now make yourself thoroughly strong; all these questions have already been answered at the start.

Asked how a silver ring or kada should be consecrated and worn for the graha Chandra, and what puja or sadhana should be done for Chandra, the speaker asks in return in what position Chandra stands that a silver ring or kada should be worn. For this, first have your birth chart analysed by a proper jyotishi or by a sadhak, and then wear it. According to that there is a mantra; there is a tantrokta mantra as well, and there are sabar mantras and the like too.

Asked whether, if the guru has already obtained a new body, contact with him in his former form and guidance from him is still possible, or whether this is a delusion, the speaker answers that whoever the guru may be, when you have taken Diksha in a parampara and the guru has obtained a new body because of the motion of his karma, even then the grace of the guru mandal remains upon you always. In sukshma form the guru continues to bestow grace. Contact in the former form can absolutely be made. Whether taking guidance is possible or not depends upon the guru mandal.

Keep in mind, he says, that when deeksha happens — if you are taking traditional deeksha — the person who is seated there in body and giving you deeksha is not in reality the one who gives it; rather, the Param Guru gives it: the one who was the first pravartak of that panth, of that marg. As an example he gives his own: we are in the Shakta parampara, in the Shakta marg, but our first guru even in this marg is Bhagavan Narayan; the adi guru who is worshipped first is Bhagavan Narayan. That is, we hold, and it is held in our parampara, that Shakta deeksha is being given to you by Narayan. In exactly the same way, he says, everyone should understand and accept it.

Asked about doing the paath of the Shiv Kavach for four months in a temple in order to fight tantra, the speaker says it absolutely may be done: begin the paath of the Shiv Amogh Kavach. You may begin from tomorrow, from Guru Purnima, or from the Krishna Paksha Pratipada of Shravan. Keep the sankalp clear: for the grace of Shiva ji, and by his grace for the destruction of all the Abhichara being done by enemies. Asked separately whether mantra japa done at the husband's home may have its havan done at the maternal home, he says yes, it may; there is no such difficulty.

Asked about the use of a kada made from a rhino's horn, the speaker says its use is made in tantra in a special manner. Its first prayoga exists in the sabar vidyas and the like — but somewhere this prayoga has been forbidden to a householder, and he does not know which panth the questioner is following with respect to it. For a householder, he says, there are very many things that have been forbidden to keep at home.

He notes that the listener has asked this question earlier as well and is asking it repeatedly. If you have it, learn its prayogas properly from whoever you took it from. According to his own view and the knowledge he has obtained, a householder should not use this at home until it is absolutely necessary, until life itself is at stake.

Asked which sadhanas of Ganesh ji and Hanuman ji can be done in the next stage after the sadhana of Dattatreya — that is, of the guru — the speaker gives the order. Guru, then Ganpati, then Bhairav ji. After that, according to your birth chart, the sadhanas of the grahas connected with the fifth and ninth bhava, or the sadhana of the lagnesh, whichever needs strengthening. Only then the sadhana of the kul devi devta, and only then the principal sadhana. Asked separately whether someone who has never worshipped Narsingh may worship Maa Baglamukhi, he says yes, absolutely; if you do it there is no difficulty.

Asked what the Pashupatastra is, and whether its sadhana can be done without deeksha, the speaker replies that all astra mantras — whether the Pashupatastra, the Neelkanth Aghor astra, the Maheshwar astra, the Aghor astra — should not be practised without deeksha. This, he says, is his own opinion; you are free for yourself. According to him you should never perform astra sadhana without the principal sadhana, because an astra is an anga vidya.

You have not performed the seva puja of the principal vidya, of the one who bears the astra, and no deeksha has been obtained by you, he says. If you awaken the mantras of the Pashupatastra, will you be able to hold the energy that arises there, will you be able to aim it? How will you hold it? Even if you do a hundred and eight paths — leave a hundred and eight aside, even if you do eleven paths daily — if you are not the adhikari of it, then somewhere it is your own destruction that will follow. Therefore gather information; do not do everything merely by reading and hearing. On how astras are generally sidhed in astra vidya, there is a video about the Narayan astra: listen to it once and you will get the idea.

Asked how any tantra prayoga is to be destroyed, he says he has already told this and that there are many videos on this very channel teaching the use of different vidyas for tantra nash. You can destroy tantra yourself through the vidyas; you should be capable, and your mental strength should be such that you can stand firm in the field. Only then will you be able to destroy the prayogas made upon you. Why is the morale of a tantrik or a bhagatvaal sadhak so high, he asks? Because when he has taken some vidya, some shakti, into his word, he is firm that whenever he makes a prayoga that shakti will stand with him. On that strength he does tantra nash, abhichaar and the rest.

When knowledge comes to you and power comes to you, he says, you will keep yourself so motivated that you will be able to stand before anyone; you should have that much information. Gather the information now, and you will become capable of doing it yourself. You will get a grasp of right and wrong when tapobal increases through vidya, when tapobal increases through punya karmas and the prarabdha is cut; only then will you be able to do this. Asked whether, if we have no guru, we may accept some devi or devta as guru, he says that until a physical guru is obtained — and when and how a physical guru is necessary he has already explained — it can absolutely be accepted and done; there is no difficulty of that sort. Take special care in the utterance of the pranav, and advance slowly.

Asked which stotra paths should be done to obtain the special grace of Bhagavan Shiva, and what their order should be, he says that to obtain the grace of Bhagavan Sadashiva in the month of Shravan he considers it best that you first take the Dwadash Jyotirlinga Stotra, the short one. He recites its opening: Saurashtre Somnatham cha Shrishaile Mallikarjunam Ujjainyam Mahakalam Omkaramamaleshwaram — this entire paath. Of this you should do a hundred and eight paths every day.

What happens by it, he says, is that first of all, among all the kayik, manasik and vachik sins — of this birth and up to the past seven births — those that are less than the most powerful, meaning those whose punishment you have to suffer less of, or in which some cutting is possible, some relief can come to you, are destroyed root and branch entirely. This is the very first thing; the Dwadash Jyotirlinga Stotra should therefore be done first of all.

After that, he says, one should know how to sing the Shiv Mahimna Stotra, or should know how to recite the Rudrashtak of Shiva ji. What the Rudrashtak does is act swiftly: for obtaining whatever thing you need at this moment, the Rudrashtak is amogh. That should be done. For raksha, going further, if you need to do something in particular, then do either the Amogh Shiv Kavach or the Shiv Raksha Kavach.

Besides all these, if you wish to advance further, then recite the Shiv Sahasranama. Now the Shiv Sahasranama exists in many kinds. Among them do whichever you wish — but look at this: if it is written in the phalashruti that reciting it without deeksha will cause difficulty, do not do that one. Do the ordinary one.

Asked about the origin of Bhagavati Aprajita and why she cannot be sidhed, the speaker says that no Mahavidyas can ever be sidhed by him or by us. He does not know what is meant when someone says there is siddhi of a Mahavidya. Whose siddhi takes place? Even their yoginis bestow grace. The sevikas and paricharikas of the upa-yoginis have such capacity within them that there is nothing they cannot do — it is they who are sidhed, and even that in a very subtle form, remaining within considerable limits. The capacity to sidh some Mahavidya, some siddh vidya, does not come from sitting on YouTube like this, he says; he absolutely cannot say that such a thing happens, because after sidhing them our mind would not remain in all these things. That is the first point, and it is a matter beyond capability.

The second thing, he says, is that if you wish to obtain special grace, then you should take Diksha and perform her special sadhana. Although, he adds, Bhagavati Aprajita can also be served and worshipped independently. Her shaktipeeth is present in the Bengal region, and in other forms her shaktipeeth is present in Bangladesh as well. So if you especially want her grace, become initiated and do the sadhana; or you may also perform her seva puja through the Durga Saptashati.

Asked by a listener who says she is new to tantra what can be done in Savan for the obtaining of a guru, and when in Savan it should be started, the speaker answers. Beginning from Guru Purnima and continuing to the Purnima of Shravan, recite a hundred and eight paths of the Dwadash Jyotirlinga Stotra of Bhagavan Sadashiva every single day, with this very sankalp, if this is what you wish.

Asked whether women may offer bhasma on a Shivling, he says that bhasma lepan is in some places prohibited generally as well — that not every person should offer bhasma in every time and every state. But regarding the offering of bhasma by women there is a prohibition in very many places. Women should not offer bhasma, nor should they apply bhasma lepan on the forehead. They may apply bhasma on the throat and such places. Whatever curiosities you have about bhasma, he says, you can read and see in the Shiv Mahapuran.

He says he will certainly make a separate video on this subject, with proofs, on whether or not women may offer bhasma upon a Shivling. Asked whether a mind wandering in mantra japa indicates some mistake, he answers no — the wandering of the mind is not a fault; until practice comes, the mind will wander. On the touching of a Shivling there is no prohibition anywhere. Women may absolutely touch a Shivling, may absolutely do its shringar; there is no matter of any prohibition having been made.

Asked whether saints and mahatmas who have left the body may be worshipped in the form of a guru, and what should be done for them, he says they absolutely may — there is no difficulty, and their grace will be obtained too. He repeats what he says again and again: that a guru in physical form is needed by you for two or three reasons. First, when you especially want the complete siddhi of some mantra, or its japa with the full vidhi vidhan. Second, when you wish to perform Shatkarma prayogas and the like. Apart from that, you may absolutely worship such a one.

Asked whether any dosha attaches if puja paath is begun at ten and finishes after twelve, he replies that if you recite at ten in the morning — the questioner having written the name Tarakasura — it is in the same manner considered a rakshasi karma. Try to do it in the morning if you can; that will be much better, and you should at the least complete it by eight. But if your arrangement is such that you do a night shift job — and there are many jobs in which all the work must always be done at night, after which you cannot do puja in the morning — then try that in the evening it is at least done on time.

You may do it at ten if you must, he says, but the evening puja should be done on time. According to desh, kaal and paristhiti you may determine your own timing; it is not compulsory. If your life itself is such that you are not capable of doing it in the morning, there is no dosha. Asked why, when doing naam japa, there is so much movement in the body that one cannot sit properly on the asana, he says there are two causes for great agitation from naam japa or from the japa of any mantra. First, either a negative shakti; second, the energy being unbalanced. You yourself will know which of these applies — whether some negative energy in your line is causing distress, or whether the energy is unbalanced.

Asked for a permanent solution for Vastu dosha in a south-facing house, he says merely being south-facing does not allow one to say so: along with the south facing, all the other subjects must be looked at. He asks the listener to send a Telegram message with a simple drawing made, and then he will say. As a general matter, the smallest remedy you can make for south facing is this: at the main door in front of your house, the bandhanwar that is used for decorating — that is, the decoration of the principal door — should be made with yellow cloth, or decorated using yellow as much as possible.

A listener says he has been doing fifty-one malas daily of Baba's Panchakshari mantra and asks how much japa should be done daily in Savan, and whether its Viniyoga and Nyasa are also necessary. If you are initiated, the speaker says, then perform your fifty-one malas of japa while doing viniyoga, nyasa and the rest. And even if you are not initiated but you do that much japa, then doing it with nyasa and so on is much better.

Asked what it signifies when, in a dream, mistakes are told to a person and the remedy also told, but the one telling them is not seen, he answers that certainly some shakti has very special grace, since your mistakes are being told and the remedy told too. Do not get caught in the matter of being seen or not seen; you have obtained enough grace that you are being told. But if they are not seen, the meaning is that you must increase your tapobal further.

A listener writes that he has made Bholenath his guru, gone to a Shiva temple, accepted him as guru with vidhi and taken a sankalp, and asks whether it is proper to do japa of the Panchakshari mantra as a guru mantra. You are free to do this according to yourself, the speaker replies; there is no matter of proper or improper in it. Many people may call it improper, and many may support it. According to him, whatever feeling is within you, do not change it because someone says something. If your surrender is in Sadashiva and you are walking taking him as your guru, and everything is going well, then keep walking. Only do not do Shatkarma; never give anyone a boon and never a curse. Remain immersed in Shiva — there is no difficulty.

Asked how a body which has become stiffened and weak at a young age through tantra and other illnesses can be restored to its former state, and how kayakalp is to be done, the speaker says that when a disease attaches to the body through tantra, the first thing is that something has been fed, and the feeding is not done only once. There is something such that it is done at some special nakshatra, at some special time — as in Durga Puja, when the time of visarjan comes; at the moment when Bhagavati's visarjan is taking place, when the kalash leaves the house for visarjan, if something has been fed then on the pretext of sweets. Or after the dahan of Holika — he says he made at least ten videos at the time of Holika, explaining each thing clearly, how and what happens. If something has been fed at that time; or on the night of Diwali, calling it a sweet, calling it prasad, then it becomes very difficult indeed.

Twelve days, twelve months or twelve years — if that much delay has occurred, he says. If a delay of twelve days takes place, that tantra will be cut, it will come out, but it will cause trouble. If twelve months have passed, it has gone above the middle level, it has spread its root, and now your distress will be greater; your intellect will be uprooted and you will not be able to understand. If twelve years have passed, then its cutting is properly done by some siddha and high-level sadhak, or by dev kripa alone is it properly set right.

For kayakalp to happen, if the physical state has been greatly damaged and decay has set in, then first of all the cutting of the tantra — that root, whatever was fed or given to drink, or whatever else of tantra was done — must be destroyed entirely, root and branch; there must be Bandhan, and the raksha of the body must be done. Only then can you separately make the attempt for kayakalp and the rest. A hundred per cent is impossible in the present time, he says, speaking clearly. It often happens, but only when the tapobal and energy are of that order and the grahas in the kundali are also forming such yogas; otherwise, once it becomes old, the damage that has already occurred cannot easily be made good in this birth. Yet it is not that it cannot happen at all — if siddhas bestow grace, it is possible.

Asked which form of Bhagavati the Mata Basanti and Mata Kanthi worshipped in his village are, and whether they are some shakti, the speaker says he has no information on this subject and therefore absolutely cannot speak. They may be lok devis, or they will exist in some other form; how can he say just like that? It would have to be looked at. He asks the listener to send the full description, so that he can have it found out and only then speak. How can he speak of himself, he asks.

Asked whether the wood that is available may be used if mango wood is not obtained for Havan, the speaker says the biggest point of this subject is that havan wood is easily available, which is why people use mango wood for havan. But if you go into the shastrokta vidhans, mango wood in havan is entirely prohibited. Mango wood should not be used in havan at all. Sal wood, he says, can comfortably be available to you.

Wherever wood is stored — a timber yard where doors and the like are made, wherever such wood is kept — from that place bring as much sal wood as you can and keep it. Cut it into small pieces, each of one bitta, one hand span, and perform the Havan with it. Or chiefly make use of the upale of cow dung, he says, before greeting further listeners by name.

Asked whether special sadhana should be performed on Guru Purnima, the speaker says it absolutely may be done. All those who have performed the sadhana of Bhagavan Gorakhnath in particular should, on that day, again do the Guru Gorakh Sabari Navnath sadhana and the like, as a one-day observance. Those who have done that of Bhagavan Dattatreya should perform the sadhana of Bhagavan Dattatreya. This, he says, you may do.

A listener asks how the Shri Sahasrakshari Stotra should be sidhed in Shravan so that release from tantra may come. The speaker replies that for sidhing the Sahasrakshari Stotra too — but the questioner has now left aside the Shatakshari and gone straight into the Sahasrakshari. According to him, he says, you cannot do it in this way. You are free for your own decision; according to him you cannot make the prayoga of the Sahasrakshari like this.

A listener writes that in his household both Sutak and patak have attached: twenty-one days have passed for the sutak and eighteen days for the patak. He asks whether he may study the Shiv Puran in the month of Shravan and restart puja, japa and the rest from Guru Purnima. The speaker says that if sutak and patak have attached and are not yet complete, then puja paath, dhoop, deep and the touching of the Shri vigrahas should be kept entirely prohibited. They should not be done.

What paath can be done? On reciting the Shiv Mahapuran he says he will not speak with complete certainty, but in this you may recite the Shiv Gita. If you also wish to recite the whole Shiv Mahapuran, then having become pure, without lighting dhoop or deep, keeping it upon good cloth and a good asana, you may recite it. But dhoop, deep and all of that are not to be done, and it is not to be done in the puja room, not at the place of worship.

Asked how a masani shakti upon the house or the body is quieted, he says there are many, many prayogas for quieting it; it depends on which shakti it is, and then it goes according to that. On a listener's written word, he says the word has probably been jumbled: what has been written as vaivat is the one we call bamath in Masan. To quiet it, the help of the yoginis of Bhagavati Kali and Bhagavati Durga is taken in particular.

In a Kshetrapal nikari, he says, this thing is removed for three days. It has been taken as three days up to thirteen days, but by the third or fourth day things begin to turn back. So when you obtain that three-day period after the nikari, the complete and proper tej Bandhan of the house should be done, giving the kshetrapal puja again and again, the thing should be stopped, and its bandhan should be had done.

Asked which publication's Shiv Puran should be taken for recitation, he says you may take Thakur Prasad's, or Gita Press's, which comes in two parts. In the two parts, Purvardh and Uttarardh, you may recite the complete Shiv Mahapuran; it will be very good. Avoid the abridged edition, he says. Asked how ashok leaves are used to remove distress, and whether they can be shown to Durga Maa, Shiva ji and all the devi devta and a lamp lit daily before them, he says yes, absolutely: ashok leaves are used to decorate the house at the very place where we put mango leaves for the bandhanwar on the main door, and they should be used to decorate the temple in the home too.

Asked what should be done when a relative has cancer and everyone in the household is troubled, he says that first of all the medical treatment that is running should run properly. Alongside it, if you are able, have the vidhi vidhan of Rudrabhishek performed by qualified and learned acharyas. In cancer, he says, poison is produced in the body; it has been called a vishghati rog. And the quieting of poison is possible only through Bhagavan Sadashiva.

The treatment you must have done, he says, but alongside it, take the counsel of some learned person on how the Rudrabhishek is to be performed, and do it. Whether an Ekadashani is to be done or a Shatrudriya — take their counsel and do it properly. Something or other will certainly be obtained by you.

Asked how much japa or how many malas he does daily, so that listeners may also receive motivation, he says it depends, and asks why he should place before them how much he does and what he does. Bhajan, bhojan and bhog, he says, should always be kept secret. Along with these, your wealth, your mantra, your guru, and — if it is put chiefly — the bride of your kul, whether your own wife or your daughter's bride: all these should always be kept secret and never revealed.

Asked what remedy there is when one has some shakti and negative energy still troubles, the speaker says this is a subject to be looked at: whoever the positive shakti with you is, increase her shakti. Suppose some gan of Hanuman ji is with you but is unable to give you support. Then you should perform, with the full vidhi vidhan, the anushthan of one of Hanuman ji's forms — the one-faced, the five-faced, the seven-faced or the eleven-faced. Along with it, the seva puja of Bhagavan Shri Ram and Sita ji should be done together with the Ram Darbar. You may do a samputit paath of the Hanuman Chalisa, taking the sankalp that if you know the name of the positive energy, her shakti should increase, that raksha should be obtained by you through her, and that the negative shakti should decline.

Asked whether an akhand deepak may be lit near Tulsi ji, especially in Kartik, he says that whenever you light an akhand deepak near Tulsi ji, at that time install the Shaligram shila there too, or do it having installed the Shri vigraha of Bhagavan Shri Narayan. If you light the akhand jyot outside and rain falls, there will be difficulty; so whenever you take a decision, take it with thought. Arrange it so that sunlight reaches Tulsi ji there and she does not wither, and so that when it rains your akhand jyot is not extinguished either — then you may light it.

A listener asks what can be done in Savan connected with Shri Ram or Krishna ji for Shiva ji. The speaker says that the Shiv Raksha Kavach was taught by Bhagavan Narayan to a rishi. The Shiv Raksha Kavach, he says, was given as upadesh in a dream; and it is this paath you should do when you wish to do something connected with Ram ji and Krishna ji.

For those who wish to do something connected with Krishna ji, he says: the worship of Bhagavan Sadashiva by Krishna ji, or — You all know, he says, that the paath of the Sahasranama of Shiva ji was performed by Bhagavan Shri Narayan when he obtained the Sudarshan chakra. So the Shiv Sahasranama paath performed by Bhagavan Shri Narayan that is described in the Shiv Mahapuran — recite that.

A listener describes waves of a tickling kind rising in the spine and in the temples at the top of the head during japa, and sometimes a mild sweet pain, after many days of japa. This experience, the speaker says, is not at all a matter for worry for such sadhaks. When you do japa, the energy of the japa is being accumulated somewhere in your body, which is why this is happening. Do not be alarmed by it and do not fear it; continue your japa.

The principal point here, he says, is that when japa is done, afterwards you should make samarpan of it to your ishta. And in the body, as much as possible, you should at the beginning certainly do pranayam as well by means of your ishta mantra, the one whose japa you are doing. By doing pranayam, this thing becomes somewhat balanced.

Asked what karmas make us attracted towards the bhakti of Ishwar, the speaker says that attraction to God's bhakti comes first of all when suffering enters life. When suffering comes into life, only then do we see tantra mantra, only then do we go towards our katha and puran, only then do we try to learn Havan, to offer Bali and to know all these vidhi vidhans. That is what happens first of all. When God wishes to call us near him, he begins to give suffering, and then we go towards him. The second matter is karma: when karmas become good — this is absolutely so — then we begin to go towards him of our own accord in our life.

If you have taken birth in the Sanatan sanskriti, in the Sanatan dharma, he says, then birth itself has been taken to go towards Sanatan; and the form of Sanatan is Shiva, so birth has been taken only to go towards Shiva. Asked whether there is any special vidhan for reciting the Shiv Puran like there is for the Saptashati, he says that when you recite the Shiv Mahapuran, its vidhan has been stated at the very beginning — read it once and see how it should be done. You will not be able to follow every rule of it, he says, but there is no complicated rule like the Saptashati's, because this is a purana.

Full care is to be taken of shauch and AshauchA state of ritual impurity, such as following a death or birth in the family, during which certain rites and recitations are restricted., he says, keeping in mind all the things there are. In the Saptashati it is said that if you are doing the complete paath at one sitting in Sanskrit, many kramas emerge in it; and in the Shiv Mahapuran too there is a great deal of its own krama, but you may do the ordinary paath. You may recite one adhyaya each day, or more than that as well. Asked whether he gives deeksha, he answers plainly: no.

Asked whether sin attaches from giving distress to the cow mother with a stick or wood, he answers that it absolutely does. From giving distress to a cow, there is a blow upon the lineage, loss occurs to wealth and to Lakshmi, and the dosha of Brahmahatya also attaches. Therefore a cow should not ordinarily be given distress. In cow keeping, he adds, there is a separate matter: if a cow is about to strike, or something of that kind, then for the sake of protection stopping her lightly is a different thing from beating and tormenting her — but even so one should ask forgiveness, should serve her, and should try to change her nature to one's own.

Asked whether a person in whom rajogun is greater has difficulty in the success of sadhana, he asks what rajogun means and what the difficulty in success would be. Whenever you perform sadhana, at that time you have to take up niyams — complete observance of BrahmacharyaStrict celibacy required through an extended ritual observance., sattvik conduct and thought, behaviour, food and the rest. It is in this whole set of niyams, in walking while maintaining the whole discipline, that distress arises. That is why you say success will not come. But it is not that success will not come; the difficulty will be that you will have some trouble in observing your niyams.

Asked which sadhana of Ganpati can be done when one is to do Ganpati after the guru, he says that first of all you should do the Sankatnashan Ganesh Stotra. That sadhana should certainly be done for six months. If you cannot do six months, then the paath should be done from Chaturthi to Chaturthi, for one month. Along with it, if possible, on every Chaturthi tithi that stotra should be written eight times and, with a sankalp and some dakshina, donated to a brahmin. Many, many afflictions are cut away, and success in further sadhana is also obtained very quickly.

A listener says he was told to perform the Vindhya trikon but cannot find any knowledgeable person, and asks for guidance. The speaker says that to perform the Vindhya trikon yatra, no one is in fact needed; you can do it yourself. Second, if you are not finding any knowledgeable person, then whenever you go to Vindhyachal, make a mannat there before Bhagavati for whatever your distress and difficulty is, and perform her seva puja again and again at home.

There is nothing greater than her, he says: when all the doors of life are closed and it seems that no human being will now support you, it is those devi shaktis that give support. So whenever you go to Vindhyachal and are not finding any person, and there is very great distress in your life and trouble connected with tantra, do this one small thing: before going, have a silver supari made — solid, not hollow, upon a sheet of silver. Upon it have either the name of Bhagavati Vindhyavasini written, or, if you have nothing written, have an Om, the symbol of a trishul, or Bhagavati's face made upon it. In an ordinary way it becomes a butika of silver.

When you go to Vindhyachal, speak beforehand to whichever pandit ji, whichever panda, conducts the darshan there, and say that you want this touched at Bhagavati's feet, or touched to Bhagavati, and given back to you. If they have it touched and give it, that is excellent. Otherwise there is the bathing that takes place: every day Jagadamba bathes, Bhagavati Vindhyavasini being taken as a living pratimurti. Even the mail comes out of her body, and that mail too has its own limitless mahima in tantra; it is not obtained by everyone, though many people have it. There are people on YouTube too who have it and who say so. Nowadays it is easily available, but its greatness is limitless. The water of that bathing is present near the Bhairav Kund.

That kund is right behind the temple of Bhagavati Vindhyavasini, near Vindhya Bhairav ji. In that kund there is no prohibition at all; anyone can touch it. Bathe the supari in it, and pray to Bhagavati again and again: O Jagadamba, absorb your shaktis into this, and establish some one saumya form yogini of yours and send her along with it for the raksha of our family. Pray to Jagadamba again and again in a humble spirit, wholly surrendered, and bring her home and establish her properly.

Asked how a shakti that someone has bound is to be released, he says: take the help of some knowledgeable person. If you yourself have the knowledge, then according to the shaktis concerned — if for instance she is some sevika of Bhagavati Durga, some Yogini — she will gain strength and capability from doing Havan connected with Bhagavan Sadashiva. If you perform sadhana connected with Bhairav ji and do havan, she will obtain capability from that.

Asked whether an unmarried girl may or may not perform the puja of Shani Dev, he says she absolutely may; there is no such thing. And if delay in marriage is occurring because of Shani Dev — as when the aspect of Shani falls on the seventh house, of which it is said that marriage happens late — then, to remove his ill effect — Ordinarily, he says, nothing can be said without seeing the kundali; but even so, when you write in this way, the first thing is that you should make donations connected with him.

The second thing: whenever the marriage of some friend of yours is taking place, or of some girl among your acquaintances, relatives or neighbours who is of a dark complexion, then according to your capacity and to the best of your ability, give her some article that she will use at the time of her own wedding. If she uses it in the marriage, he says, you will obtain a very swift effect. He then tells another listener that his question has already been answered, and, asked whether a person afflicted stops having dreams when a bandhan of the house has been done, says it is not so — dreams stopping because of a bandhan is a separate subject.

Asked what to do if negative shaktis are seen plainly and directly, he says that if a negative shakti is being seen directly in the house, it means her energy is becoming very strong, that the person through whom the projection was made is using a great deal of Bali and the like, and that the level of positive shaktis in your home has become very low. You should first of all, if possible, have a samputit paath of the Sundarkand performed at your home. And if it is possible, have it done from Tuesday to Saturday, for at least five weeks continuously, with Havan each day.

If you cannot have that much done, then do it yourself; but on every Tuesday or every Saturday have the samputit Sundarkand recited. As for the samput mantra: in the Sundarkand paath you will have done, tell them that the negative energy is of such and such a kind, and have them apply as Samput whichever chaupai is for the invocation of Hanuman ji and for obtaining his grace. You will get very swift benefit. Along with it, perform the paath of the complete Bajrang Baan yourself in the house at least eleven times each day, and make its sound. After that, he says, comes the matter of the kshetrapal nikay and so on.

Asked how many gurus we can make in our life, he says there is no such limit. Asked whether children can do japa of the mantra of Guru Dattatreya, he says yes, they can; it is not as though the japa of Bhagavan Dattatreya cannot be done. Have them do japa of Shripad Pallav Digambara. Digambara hai Digambara, he says. In the form of a bhajan, the japa of this mantra is exceedingly beneficial for children.

Asked what the rules are for wearing the janeu and RudrakshaA sacred seed strung into rosaries and worn during shiva worship., and having been asked only about rudraksha, he says the first rule householders should observe is that whenever you wear rudraksha, keep care of what is edible and inedible. If you are non-vegetarian and wear rudraksha, then at the time of eating meat — it is Kaliyug now, he says, and he knows the rules will not be fully kept at the start — yet if Shiva's grace has come, make the effort that meat-eating does not happen. And if even so meat and liquor are consumed, then whenever you do so, do not do it while wearing them. After bathing you may wear them again.

That was the first, he says; the second thing is that before performing grihastha karya, RudrakshaA sacred seed strung into rosaries and worn during shiva worship. should not remain on the body. Whenever you travel outside the house and wear a mala, it should be covered and should never be seen; at that time there is no need to separate it from the body. But again, if you consume meat and liquor, it should not be on the body. At the very least this much niyam should be observed.

Asked whether it can happen that we are worshipping one deity while grace and blessing come from some other shakti, he says he has explained this whole subject in a video from three or four days ago and asks the listener to hear it once. Asked which is best in the Shravan month, the sadhana of the Panchakshari mantra or of the guru mantra, he says: do whichever your shraddha lies in — that is the one which gives the best fruit. The Shravan month is dear to all the devas, because it is the month of the Mahadev of devas; so all of them bestow grace.

Asked what troubles may arise from his maternal uncle's son having had teeth at the time of birth, and what remedy there is if there is any dosha, the speaker says that in popular usage everyone knows that when Tulsidas ji was born he had thirty-two teeth, and that after giving birth to him his parents died, so it was taken as inauspicious. But that very Tulsidas was the one upon whom Bhagavati Jagadamba herself bestowed grace: Bhagavati Parvati, in a mother's form, was with him and gave him guidance until he attained youth. So it is not at all that some very great dosha is going to come of it. Even so, if you take it as a dosha, you may have its nirakaran done through the learned people near you.

A listener says her kundalini has awakened and asks how she should quieten it, as it moves about all day. This, the speaker says, is an entirely practical subject. Even if he explains and speaks of it here, you will not understand — at what level it is, where what is happening and what is not. It should be done through some yoga guru who is nearby, and along with your guardian; since you are a woman, he says, understand this subject.

That you do mantra japa is excellent, he tells her. Whosever mantra you are doing japa of — if for example you are doing that of Durga ji — then the japa of a Shiva mantra should be done alongside it, by which balance comes. Asked what should be done when no benefit is obtained from sadhana, he says that when benefit is not being obtained from the puja and sadhana of Shiva ji, the Dwadash Jyotirlinga anushthan that has been described should be done especially in the Shravan month.

Asked who nar and Narayan are and for guidance on it, he says the explanation of this is very excellent, but that today he will speak no further; another time. Asked how the nivaran may be had done, so that it goes away forever, when in someone's house a Preta sent by another has been running with the pitr for three generations, he says first that if it is three generations then it will have kept them troubled for three generations. Second, if it is with the Pitr, then two or three questions arise here: if it has been there for three generations, does it not have the capability?

If your lineage is increasing, he says, then it does not have the capability. You may have it removed with the vidhi vidhan, by having a nikari and such prayogas performed. If it is with the Pitr, then, provided no dosha is attaching to the pitr, or provided your pitr are still strong, it can be removed through them as well. And through Bhagavan Dattatreya, by his special sadhana — by which only the pitr are satisfied while the prets receive distress — it can be removed through them too.

Asked how, given Om Brahma na dwitiyo asti, our Sanatan dharma sometimes shows Vishnu ji worshipping Shiva ji and sometimes Shiva ji meditating upon Ram ji, the speaker says harmony is present among them. The Sanatan sanskriti alone is such, this dharma alone is such, in which the presence of many godhoods has been accepted. Recite any purana — recite the purana connected with whoever your ishta is — and you will come to understand this subject. Because the Vedas and Upanishads were not being understood by ordinary people, the eighteen puranas were composed by Bhagavan Vedvyas, in which an attempt was made to explain those very things through story and the like.

In later times, he says, there were many such people who arose for the damaging of Sanatan — those who became commentators, in a way, who converted Sanskrit into Hindi. In the writing, errors occurred through them; they wrote some things wrongly. When you examine the mool granths properly, he says, you will come to know very many things.

The second thing is that shakti is only one and has assumed different forms; this, he says, is the breadth of our Sanatan. And it is for this reason that he repeats again and again: read the Gita of your own ishta. In every shakti this same single thing has been spoken in every form. Just as in the Gita Bhagavan Shri Krishna is saying that you may worship any devi devta but it will reach me alone, and that by worshipping another devi devta moksha will not be easily available to you, while by worshipping me moksha will be easily available — in exactly the same way, when you recite the Shiv Gita, Bhagavan Shiva is saying the very same thing there. Recite the Shiv Puran and this same thing has been said there by Shiva ji.

Whoever you accept, listen to them, he says; they have said the very same thing. The speech of all is alike — that is, the form is becoming different, but all are somewhere one. When you look at the beginning of all of them: recite the Shrimad Devi Bhagavat and it is told that all the devi devta are manifesting through Bhagavati; in the Shiv Mahapuran all are manifesting through Shiva ji; read other Vaishnav puranas and all the devi devta are manifesting through Vishnu ji. But at the root of all of them one thing comes — that first Ishwar was nirakar, a wish arose in him, and he manifested his sakar form. So look at the root; and when you properly study, reflect and contemplate all these, you will reach the root. This is their breadth and their leela.

A listener says his body does not remain healthy and that he wishes to do sadhana. If you remain unwell and wish to do sadhana, the speaker says, take the support of naam japa and the singing of stuti and the like. Everyone's time comes, he says; nothing happens before its time. It is for this reason that he says again and again to recite the puranas.

In the puranas you will find, he says, that whichever rakshasas there have been, a curse was given to them by someone or other. Ravan was so great in pride, so great a wrongdoer, with a thousand vices within him — but who was he? Jai and Vijay, the doorkeepers of Bhagavan Shri Narayan, who descended in the forms of Ravan and Kumbhakaran. They had to take birth; why? Because a curse was given to both of them by Narad ji.

When Ravan had to take birth in the rakshasa yoni — but who was his father, he asks. His great-grandfather is Brahma ji, in whose brahma kul his birth took place. Even being a brahmin he had to perform deeds like a rakshasa's, because of a curse. In exactly the same way, when deeds are bad, such a curse will be received, and taking birth in such a household, in such a lineage, one will have to perform deeds of that kind and will receive that suffering. This, he says, is the thing that has to be understood. If you do not perform good deeds, you will take birth in such a household. Suppose your birth has taken place in the Sanatan sanskriti and you spend your whole life giving distress to others — then afterwards it will be said, go and take birth in the kind of lineage where distress must be given to others, and then let distress be given to such people.

A listener explains that the item was presented to him by a Girish ji, who gave it only for wearing. Then wear it, the speaker says; there is no difficulty. Since he gave it, take directions from him — the rhino horn, he thinks, is what was being asked about — you may wear it. Asked how much of the Rudrashtak should be recited in Shravan, he says: recite eight paths each day, or nine paths.

Asked what should be donated or given in the name of the guru maharaj, he says: whatever your wish is — clothes, grain and the like should be donated. A listener says that after hearing him he stopped the paath of the Pashupatastra, although he always read it only for obtaining Shiva's grace and had to take such a sankalp earlier, and that he has now stopped it and begun the Shiv Kavach. The speaker replies that he says one thing again and again: everyone is free for their own decision.

If you wish, you may have an anushthan of this kind done through such sadhaks at whichever shaktipeeth near you falls closest to your home. Let your own mind be willing, he says, because when there is shraddha in the mind, it bears fruit. Asked about a video on the Lalita Sahasranama, he says it absolutely may be done. Asked what effect the aspect of Shani falling on the tenth house will have in his life, he says it will only be known from seeing the whole kundali — what the lagna is, what the bhava is.

Asked whether what has been fed or given to drink is set right by gomutra, and from which gomutra, he asks which gomutra is beneficial and answers. A cow of one colour, a Girnari cow, a desi cow. When a desi cow is being milked in the morning — at the time when the milk is being drawn — the urine that the cow discharges at that time. If that gomutra is chiefly consumed, having been made abhimantrit by mantras, whether through some sadhak or by an ordinary person reciting the svastivachan and the like, then very great benefit comes from it.

A listener describes a strange green snake in a dream that ran three times in anger to bite him, from which he escaped and then began to fly in the air, and how, being frightened, he then worshipped the gram Bhagavati. A green snake running to bite, the speaker says, means dev dosha: some mistake connected with some devi devta has occurred, on account of which you are seeing this again and again. If it is so, you should examine it once. If you are not finding out what the mistake was, what the dosha was, then you should recite the Tantrokta Ratri Suktam for at least twenty-one days, taking the sankalp that for whatever kind of dosha there may be, whichever devi devta I may have offended, may they forgive me.

Asked whether the Mahamrityunjay is to be done in Savan, and whether mandal pujan is necessary in it or whether japa is enough, he answers that the Mahamrityunjay is a Vedic mantra: it should be done only having worn the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. and having become initiated. A listener says the japa told last time continues, though it becomes sometimes less and sometimes more, and that he is doing the daily observance of Surya, and asks forgiveness for a child's small lapse. There is no lapse, the speaker says; perform the seva comfortably. Asked to throw light on the Yogini Tantra granth, he says only, all right.

If you are entirely serious about it, he says — if you wish to become a master chef or to advance in this line and want to do some such sadhana — then he would have to look into it once, since this question has come for the first time and he cannot say immediately. A Vidyadhar sadhana could be done in this, but which Vidyadhar would have to be seen; some anga vidya connected with Bhagavati Annapurna would have to be done. He would have to see which anga vidya in the mandal pujan of Bhagavati Annapurna can ordinarily be done by anybody, so that taste comes into the hand itself — so that if you were to mix sugar and salt into water and give it, even that would have a nectar-like taste.

Asked whether a Kaal Bhairav anushthan or a Vipreet Pratyangira would be proper to remove a Brahmarakshas, the speaker says both are proper: you may have either done. You may have Kaal Bhairav performed, and you may have Vipreet Pratyangira performed too. Asked whether a photograph of Mahakaleshwar Baba may be placed on the wall of the house, he says it absolutely may. Asked about Chandra in the eighth house with Kemadruma yoga dosha and Shani and Rahu in the sixth, he says he would just go on answering, and that the listener has asked about everything one by one.

A listener writes that from falling into bad company he has been trapped for nine years in unclean conduct, that he cannot keep BrahmacharyaStrict celibacy required through an extended ritual observance., that everything has been ruined, and asks for a remedy. When kaam jwar and kaam pida are very excessive, the speaker says, take the refuge of Bhagavan Sadashiva for the destruction of kaam. What must you do? You have to perform a fifteen-minute puja. Your Shukra, he says, will certainly be in a fallen state; Chandra will certainly be afflicted in the kundali; the panchamesh may be Rahu, on account of which this state of yours has come about.

If this kind of distress is occurring to you a great deal, then first of all, in the month of Shravan, beginning from Guru Purnima and going up to the Purnima of Shravan, every day offer at least seven lotas of water upon Bhagavan Sadashiva from a brass lota — do it from a brass lota, he says, because he does not know who you are. Offer that water while reciting the Dwadash Ling Stotra. And after that, do the shringar of Sadashiva with bhasma.

Asked about dreams involving a woman during a period of sadhana, the speaker says this is a very ordinary thing and that he has made a separate video on the subject. It is entirely a matter for investigation: whether this is an ordinary thing, or whether it is some kind of tantra prayoga, or whether something is coming into the sadhana being performed by you. This whole thing has to be looked at; it is a thing that depends, and can be different for each person, and can also be ordinary and normal. When the body becomes very tired, he says, this also happens. And in this there are doshas of tantra and the like; there are dev doshas too, there is dosha of the place, and there is dosha of food.

Asked what a mantra ki palat is, he says that in his view the question is not complete. Another listener says the marghat ki masani has been explained. Asked when the japa of a beej mantra should be begun and whether it may be used as a guru mantra, he says yes, it may — begin it from the day of Guru Purnima. A listener writes that she wishes to be entirely joined with Maa Kali and to receive her darshan in a dream. Giving darshan depends upon her, he says; but if you wish to do her seva puja, then begin the singing of her stotra and stuti and her arti at an auspicious time.

Asked how much power there is in the Gayatri mantra, he exclaims, and says he will not speak the mantra, will not say which mantra. But in the Veda, Gayatri is supreme, and in all the Gitas that exist it has been said that among mantras I am Gayatri. In the Shiv Gita, Shiva ji; in the Shiv Mahapuran, Shiva ji as well. In the Gita, Shri Krishna himself: among mantras I am Gayatri. So her mahima is limitless.

Asked how the Durga Saptashati should be recited, he says: recite it by the Mahavidya krama, which has been taught on this very channel. In it, on some day one adhyaya, on some day two adhyayas, and on some day three adhyayas are to be recited. In it you will not even need to do shraap vimochan and so on. There is a live as well on the paath of the Durga Saptashati; listen to it fully and every doubt of yours will be resolved in it. Asked whether daily malas of the Argala Stotra will give good fruit, he says they absolutely will, and that she does very well.

A listener writes, thanking him for placing things so simply and purely, that his daughter always has dreams of a Shivling or of puja paath connected with it, and asks which sadhana should be performed. First of all, the speaker says, your daughter is having so good a dream: inspire her to perform Shiva pujan. Teach her to sing the stuti of the Rudrashtak — not to recite it but to sing it, and to sing it well. Let her perform the abhishek of the Shivling every day, do its shringar, and along with it recite the Rudrashtak. Start her from here, he says. Asked how much power there is in the Siddh Kunjika Stotra, he says there is a great deal, more than our thinking.

Asked whose darshan should be sought, he says: what is the meaning of darshan? Darshan is of one within whom there is something. Take the darshan of Bhagavati, he says. Come to Vindhyachal; for him, everything is there. Take the darshan of Bhagavati Vindhyavasini and do the trikon yatra. There are now many places to go around there as well, so come comfortably and go about; something will be obtained by you. Asked whether yakshini and kritya are sidhed by trataka, he only says: I see.

Asked about Mahavatar Babaji and how his blessing may be obtained, he calls it a very good question and says he will have to make separate videos for all the siddh gurus — whether Mahavatar Babaji, Shri Shyamacharan Lahiri Mahashay, or other siddh persons such as Telang Swami. Asked at which place puja has a much greater effect, he says that in his view even a householder person doing puja in his own home has effect; doing it at the guru's house also has effect; the mahima of all is different. Doing puja in a Shiva temple more than twelve years old — where the sthapana and pran pratishtha have been performed — has greater effect; and puja done in a teerth kshetra, in the Ganga, in the Narmada region and the like has limitless effect.

Asked whether the Lalita Sahasranama cannot be done without Shri Vidya deeksha, he says that according to him it cannot. Because in it there is the mool vidya, the mool mantra, and such mantras whose utterance should not be made without deeksha; people are not the adhikari of it, and there is the process of Nyasa and the rest. And by high-order sadhaks initiated in Shri Vidya too, this very thing has been said: that it should not be done. Asked by one who cannot do dhyan whether trataka may be done, he says do it; asked whether Bhairav ji and Hanuman ji may be worshipped together, he says yes; asked what dreams of bel patra mean, he says worship Bhagavati and Shiva ji with bel patra.

Asked which stotra or paath of Hanuman ji will be good for all kinds of situations, he says: do the Badvanal. Asked whether householders may perform the puja of Kaal Bhairav, he says that at home, rather than doing the mantra japa, puja and sthapana of Kaal Bhairav, one should do that of Batuk Bhairav; the puja of Kaal Bhairav should be done outside the house, in a Shiva temple and the like.

Asked what should be mixed into bathing water, he says it depends; mix Gangajal and bathe. Asked, since there is a sadhana for the obtaining of a guru, whether those who wish to do tamasik or aghor sadhana need an aghori guru or a tamasik guru and whether there is a sadhana for obtaining one, he says: absolutely, do it holding that very wish in your mind — that we want such a guru for tamasik sadhana, that we want an aghori guru — and such a one will be obtained.

Asked what kind of punya comes from having a temple built, he says limitless Punya is obtained; it is said that people who have temples built deliver many generations. A listener says his elder brother died an untimely death two years ago and that they are now being greatly troubled, and asks for a remedy. It depends on what his age was, the speaker says, and it has to be looked at according to that — why they are being troubled. If his death occurred through Abhichara and the like, in an untimely death, then he will trouble a great deal more. If the untimely death occurred by accident, then by having Narayan Nagbali and the rest performed, and by having the Shrimad Bhagavad Gita recited for him with vidhi vidhan, gati can be had given.

Asked whether Hanuman ji will take offence at too many recitations of the Bajrang Baan — as though asking who you are to put him on oath by Ram ji — the speaker says you should sidh it and keep it. The prayoga should not be made again and again; the prayoga should be made when some distress comes. If there is no distress in your life, then there is no need at all to recite the Bajrang Baan.

Tell me one thing, he says: if you have to cut an apple and eat it, will you bring a sword to cut it, or a knife? You will use the knife there. The arrow and the sword are things to be kept — as with the one who earlier asked about the Pashupatastra. When will the need to recite the Pashupatastra arise? When there is such a problem, and when there is that much capacity within you. The Bajrang Baan is in itself an exceedingly powerful thing; make its prayoga when there is such a need. Otherwise, the Hanuman Chalisa.

Asked what a ghunghat masani is, he says it is the kind of masani that does not give the bhed — which is why she has been called ghunghat masani. She will not even open her mouth; you will not be able to obtain the bhed of the Chowki. If some Bhagatvaal sadhak has made a prayoga with a ghunghat masani, then however much the next person is beaten, he will simply not say what shakti is upon him, what it is, what it is not. In bhagatvaal, people are worn out trying to make her speak; the prayoga of the barati and the like also fails very often.

In this, he says, the support of high-order tantra sadhanas has to be taken; the support of the Mahavidyas has to be taken. Asked whether the sapta mritika is to be mixed into the flour of five kinds of grain that is used at the time of the Bajrang Baan, he says: if you mix it, it is excellent; and if you do not mix it, there is no matter either.