From Devshayani Ekadashi to Shravan Purnima — Guru Purnima Without a Guru, a Sixty-Day Savan, and Rudrabhishek at Home

Why is gau seva the first duty of a household?

The first of the works placed is gau seva. Serving the gau mata, the speaker says, is the responsibility of us all.

The first thing placed is gau seva, the speaker says. Serving the gau mata is the responsibility of all of us. He remarks on the contrast he sees: people keep dogs inside the house and eat their leavings, and it has become a fashion of the times — if you are rich you will not be called rich until you keep some branded dog at home. And because serving the gau mata is not within everybody's capacity — who will handle the dung? — people do not serve the gau maiya. At least as much as one can manage, he says, we should do.

Why is gau seva recommended on a birth tithi?

It is not a large amount, the speaker says, but through it the jeev whose birthday and birth tithi it is will also have kalyan, and their pitr, purvajas and devatas will be pleased — because by the blessings that come from serving the gau maiya even the devatas are carried across.

It is not very much, the speaker says, but through this medium the jeev whose birthday and birth tithi it is will also have their kalyan, and their Pitr, purvajas and devatas will be pleased — because from the seva of the gau maiya, by her blessings, even the devatas are ferried across. It is on the gau kanda of those same gau matas that we give our ahutis, and the Agni devata then satisfies all the devi-devatas. And it is with the panchagavya and panchamrit of those same gau matas that we perform abhishek and pujan of every deity. Without them our sadgati cannot happen at all.

Whose birthdays should a household sponsor fodder for?

At the least, the speaker asks, on your own birth tithi and on the birthdays of everyone who is your own — parents, husband or wife, sons and daughters, brothers and sisters — have the arrangement of hara chara made for one day each, from your house and on behalf of your family.

At the very least do this much, the speaker says: on your own birth tithi, and for whoever in the family is your own person — your mother and father, your husband or wife, your son and daughter, your brother and sister — for all of their birthdays too, just one day each, from your own house and on behalf of your own family, have the arrangement of hara chara made.

The Mother herself has taken avatar as the cow for our sustenance, so her seva comes first.

Because Jagadamba herself, the speaker says, has taken avatar in the form of the cow, as this jeev, for our sustenance — so her seva is our very first duty.

Bhagavati's own first work is what we are starting, the speaker says. Jagadamba herself, directly, has taken avatar in the form of the cow, as this jeev, for our bharan-poshan — so her seva is our foremost duty. The seva of the remaining jeevs we do around our house; we do the seva of every jeev, and that we must do. Before eating our own food we should feed the other jeevs — be it a cow, a dog or a crow, whatever animal is found nearby, feed them; and if possible serve the stray animals that wander around as well.

What should be done on Devshayani Ekadashi?

Tomorrow is Devshayani Ekadashi and Chaturmas begins from it. The first work of the day, the speaker says, is to do a havan as strength allows in the name of Bhagwan Narayan — do a sukshma havan, but do it — offering ahutis with his 108 names.

Tomorrow is Ekadashi, the speaker says, and from tomorrow's day: first of all, do a havan in the name of Bhagwan Narayan as your strength allows. He was saying this at midday too, when perhaps the audio had cut out. Tomorrow is Devshayani Ekadashi; from tomorrow Chaturmas is beginning. So the first work of tomorrow's day is that you should do even a sukshma Havan — but do it. Offer the ahuti with Narayan's 108 names. For those who do not wear the yajnopavita, then as he has explained the havan before, give the ahuti with the Bhagwan's name without the pranav.

What should be offered along with Narayan on Devshayani Ekadashi?

Along with it, do your own ishta-aradhya — if you worship Hanuman ji, then Hanuman ji after Narayan; if Bhagavati, then Bhagavati after Narayan. Men should do it with ghee and guggul; all the sadhikas and sisters should do it with havan samagri.

Along with it, do your own ishta-aradhya, the speaker says. If you do the puja of Hanuman ji, then Hanuman ji after Narayan. If you do Bhagavati's, then Bhagavati after Narayan. Men should do it with ghee and guggul. All the sadhikas, the sisters, should do it with havan samagri. If the havan samagri is not present, if it cannot be managed tomorrow, then no matter — at least do the abhishek of the Shri Vigraha of Bhagwan Narayan that is present in the house, and do the path of his names and stotras as strength allows. Do this work in particular tomorrow.

Do not fall into the world's madness for siddhi and miracles.

He says he is clearing the guru subject once again and requesting along with it: the purpose of life is not merely to learn tantra and perform miracles — do not fall into all of that. The whole world is mad for getting siddhi, some power, knowing about others, obtaining divya drishti.

After that, the speaker says, comes our Guru Purnima. On the guru subject he has told as much as he could on this channel — how and when a guru is needed, where there is no necessity, when it is to be done and when not. He is clearing the subject again, and requesting along with it: see, the purpose of life is not only to learn tantra and to perform miracles. Do not fall into all this. The whole world is mad — brother, let me get siddhi, let me get such-and-such power, let us know about others, let divya drishti be obtained. And this subject is told on the channel as simplified as it can be told: see, these are the mediums. But all the things can be different for different people. The same thing never happens with everybody. We are placing somebody's experience; everyone has their own life, so for everyone it may be earlier or later, more or less.

What happens to people who chase tantra siddhi through the wrong hands?

Falling into the chase for tantra siddhi, people go and meet such-and-such persons, and the deceit that then happens to them and the harm that follows can never be made good. The trust that breaks can be repaired nowhere.

Falling into the chase after tantra siddhi, the speaker says, you go and meet people of that sort, and the chhal that then happens with you, the harm that occurs — its restitution can never be made. The trust of yours that breaks, its restitution can be made nowhere. So either do not trust — first test, then go, so that trust does not break. And otherwise, do not make a guru at all. In this Kaliyug, do not fall again and again into the affair of these guru people here and there.

Is diksha needed to take the name of God?

No diksha at all is required to take the name of God, the speaker says. It is needed for the Vedic mantras and for tantrokta and pauranik mantras that are particular and difficult, for those who wish to do a special purashcharana of them — there it is needed.

You do not need it, the speaker says. To take the name of God, no Diksha is required at all. There are Vedic mantras, and tantrokta and pauranik mantras and the rest that are particular and difficult; for those there is a need, for those who wish to do a special PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of them. There it is needed.

Can the Navarna mantra be done without diksha?

The speaker says the Navarna is the greatest mantra in tantra; if someone says they will do a lakh and a quarter of it, or a crore, without diksha, harm can come there and he will forbid it — do not do that much.

Now if someone wishes to do the Navarna Mantra, the speaker says, then in tantra the Navarna is the greatest mantra. If somebody says about it that they will do a lakh and a quarter, that they will do a crore, without diksha — there harm can come to you, and there he will forbid it: do not do that much.

What Durga anushthan may be done without diksha?

You may say you wish to do an anushthan of the thirty-two namavali of Bhagavati Durga, the speaker answers — there too there is name. There it is beej, here it is name. Do it. Do thirty-two lakh in your life; from that too your gati will happen.

Yes, the speaker says — but you should say that you wish to do an anushthan of the thirty-two namavali of Bhagavati Durga; in that too there is name. There is beej there; here there is name. You do it. Do thirty-two lakh in your life; from that too your gati will happen. As your punya increases, Jagadamba may have you obtain a bhautik guru. So do this.

What should those without a guru do on Guru Purnima?

Whoever has no guru — whether you are fifty years old or twenty — should on this Guru Purnima once again perform the diksha vidhan of Bhagwan Dattatreya, or perform the same vidhi with their own ishta-aradhya.

On the Guru Purnima that is falling this time, the speaker says, all those people who have no guru — whether you are fifty years old or twenty years old — should on that day once again perform the diksha vidhan of Bhagwan Dattatreya. Or, by that same vidhan, perform the vidhi of whoever is your ishta-aradhya.

The same questions are asked on Facebook, on other channels and in group after group.

He says he sees these questions being asked in place after place — on Facebook, on other YouTube channels, in the many groups he is in — and watches the drama that goes on. If you want to be led astray, he says, you have a thousand excuses; people will keep confusing you and you will keep being confused.

These questions that get asked, the speaker says — when you people question in place after place, he sees it. He sees it on Facebook too and on other channels of YouTube too. It is not that he does not see; he is in a great many groups and keeps watching there too what nautankibaji goes on. If you have to be led astray, then you have a thousand excuses. People will keep confusing you, and you will keep being confused. There are many such subjects on which controversy always keeps happening. You will never be able to come out of it; a life will pass, brother. Look at YouTube — how many people will have had three years go by and till today have not been able to begin a sadhana.

Three years pass doing one Navratri here and the next with somebody else.

He says he knows such people personally — three years have gone by explaining to them. They will do one Navratri here, from the next Navratri they will do it with somebody else, leave them, then the next Navratri with him. Time passes like this; they cannot wait, cannot keep patience, want it instantly.

We are knowing it, the speaker says, personally knowing it. Three years have passed; we kept explaining, brother, do this. They will do one Navratri; from the next Navratri they will do theirs with some other person, leave them, then the next Navratri with me. Doing it like this, time is passing. They cannot wait, they cannot keep patience, they want it at once. At once it does not happen — they are cheated, then they deceive themselves and deceive others too. What is the necessity?

Can one take Shiva's diksha oneself?

People ask everywhere whether Shiv ji's diksha can be taken from oneself, and the clever ones answer: has Shiv ji told you he has made you his disciple? The speaker rejects this — when we can tell Shiv ji that you alone are our father, why can he not be guru? He can be our bandhu, friend, mother and father, everything.

Those who keep asking in place after place, the speaker says — brother, can one take Shiv ji's diksha from oneself? And what answer comes there? The big clever people give exactly that answer: has Shiv ji told you that he has made you his disciple? He has not said it, so how will you say you are his disciple? When we can say to Shiv ji that you alone are our father, then why can he not be guru, brother? He can be our bandhu, can be a friend, can be mother and father, can be everything — then why can he not be guru? What you should say is: yes, we are not making him guru for tantrokta vidhi-vidhan or for doing tantra-mantra. It is a straight matter.

Who has the adhikar of Shiva pujan and the Panchakshari?

The adhikar of the pranav is not for everyone, the speaker says, but it is stated in the Vidyeshvara Samhita of the Shiv Mahapuran, as discussed on the channel, that once you have made Shiv ji your guru, the adhikar of japa of his Panchakshari mantra belongs to all — the shudra has it too, women have it too, and the adhikar of Shiva pujan belongs to everyone.

The AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner. of the pranav is not for everybody, the speaker says. But this thing has been said in the Vidyeshvara Samhita of the Shiv Puran, and we have discussed it — that if you make Shiv ji your guru, then after that the adhikar of japa of his Panchakshari Mantra belongs to all. The shudra has it too, the woman has it too; the adhikar of Shiva pujan belongs to everyone. So what difficulty do you have then? Why do you go asking people?

A small, lovely Manasa Maa murti was called ashastriya by ten different places.

A Chakravarti babu who makes beautiful murtis made a very small, lovely murti of Manasa Maa and sent it to ten places. Everyone said it was an ashastriya murti and that worshipping it would bring this and that. The speaker asks what the difficulty is — he made it with bhav-pradhanata; he is not asking Bhagavati for the siddhi of flying or for a sarp mani.

There is a Chakravarti babu, the speaker says, who makes murtis so beautifully. He made a very lovely murti of Manasa Maa and sent it to ten places. Everyone said it is an ashastriya murti — if you worship this, such and such will happen. The poor man made a small murti, an utterly small one, and how beautiful and dear a murti it is. He made so good a murti with bhav-pradhanata. He worshipped it — what is your difficulty, brother? What is he doing? Is he saying that Bhagavati, give us the siddhi of flying, or give us a sarp mani? He is doing puja purely with bhav — what is the difficulty in this? There is no trouble at all, brother, do it.

Should bhakti and tantra be mixed?

Do not ask such people, the speaker says, when you wish to walk by bhakti-bhav. He repeats again and again: do not mix bhakti and tantra together. Tantra is a kriyatmak subject; where it is, there it is.

Do not ask such people, the speaker says, when you people wish to walk by bhakti and bhav alone. We say it again and again: do not mix bhakti and tantra together. Tantra is a kriyatmak subject — where it is, there it is. Now with bhakti in hand you say: then why can we not do the Siddh Kunjika? There we forbid it — brother, there it is a technical thing. In its place do stuti of Bhagavati instead. Do the Durga Apadduddhar stuti, do the Bhavani Ashtakam, do the Mahishasur Mardini.

Insisting on the Kali and Bagla tantrokta Kunjika moves one towards ruin.

When people say no, we will do only the Siddh Kunjika, and the Kali tantrokta Siddh Kunjika, and the Bagla tantrokta — then he becomes the bad one for forbidding it. He asks them not to move towards ruining themselves: take hold of the thing rightly. Shiv ji's diksha every person can take, so take it from yourself.

No, no, we will not do that, we will do only the Shuddh Kunjika, and the Kali tantrokta Siddh Kunjika, and the Bagla tantrokta — and then, the speaker says, we become bad, because we forbid it. So this is what he wishes to say: do not move in this manner towards ruining yourselves. Take hold of the thing properly. Shiv ji's diksha too every person can take — take it from yourself. If you have need of a bhautik guru, then pray to him alone for it.

How is the Dattatreya diksha vidhi adapted for Shiva?

If you wish to go on the tantra marg or do the sadhana of some particular mantra, then with folded hands perform the diksha vidhan on this Guru Purnima. In the dev diksha vidhan already given, seat Bhagwan Shiva in place of Bhagwan Dattatreya by the same vidhi, and where the yantra of Dattatreya is written, write Shiva's Panchakshari mantra.

If you want to go on the tantra marg, if you want to do the sadhana of some particular mantra, then with folded hands perform the diksha vidhan on this Guru Purnima, the speaker says. He has given the dev diksha vidhan; he has given the diksha vidhan of Bhagwan Dattatreya guru. In that diksha vidhan you can do this work — in place of Bhagwan Dattatreya, by the same vidhi-vidhan, have Bhagwan Shiva seated, and follow that vidhi-vidhan there. Where the yantra and the rest of Bhagwan Dattatreya is the vidhi, there write Bhagwan Shiva's Panchakshari mantra.

Do men who wear the yajnopavita need diksha again?

Those men whose yajnopavita has taken place have already received the diksha of Gayatri, the speaker says — there is no need at all for you to take diksha a second time.

Those men whose 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. has happened have in just that way already received the diksha of Gayatri, the speaker says. There is no need at all for you to take diksha a second time, brother.

What should those without a yajnopavita write and wear?

Those who have not had diksha and do not wear the yajnopavita at all should write the Panchakshari mantra without the pranav on bhojpatra — offering one to Shiva and wearing one around their own neck — and do japa of that same mantra.

And those people whose diksha has not happened, who do not wear the yajnopavita at all, should write the Panchakshari mantra without the pranav, the speaker says. Writing it on BhojpatraBirch bark, used to write a mantra or a person's name with a pomegranate-twig pen and red sandalwood ink for Tantric applications, such as placing a name upon a Shivlinga's base for a honey Abhisheka., let them offer one to him and wear one around their own neck, and do japa of that same mantra.

How does the writing differ for women and the fourth varna?

Those who are of the fourth varna, and those who are women, will all write "namah" afterwards and "shivaya" first, the speaker says, and then, having offered it, will do their path and puja with it.

Those who are of the fourth varna, or else those women, those ladies who are there — all of them will write 'namah' after and will write 'shivaya' first, the speaker says, and having made the samarpan will then do their path and puja with it. This has all been told in the live videos: how the Panchakshari is to be done, what the separate roles of woman and man are — exactly what is written in the Shiv Purana, he says. If someone now insists that no, we will not accept this, we will do the full thing, we will do it only with the pranav — then, he says, mata ji, pita ji, I fold my hands, in this we can now do nothing.

Like Shri Krishna on the field of battle, he explains and leaves the choice to you.

His subject is his own, and he has placed all the proofs before listeners with clarity. To accept or not accept is your wish; the decision you will have to take. He compares it to Bhagwan Shri Krishna on the field of battle, who gave all knowledge and then said: your wish, do it or do not do it.

My subject is what it is, the speaker says; we have placed the whole subject with clarity and all the proofs before you. To believe or not to believe is your wish. The decision you will have to take. Bhagwan Shri Krishna too, on the field of battle, after giving all knowledge said: it is your wish, do it or do not do it. I had to give the knowledge; I gave it and stood you up, motivated you in every way, removed every question and every doubt. But if the person facing says no, we like being drowned in the ocean of doubt — then stay drowned, brother, what can we do?

What should be accepted as guru on Guru Purnima?

If you wish to remove the doubt of your mind, then remove it, remove the darkness, and on the day of Guru Purnima accept those divine shaktis themselves as your sadguru, as your param guru, and do japa of their mantras — especially since Purushottam maas is running.

If you want to remove the doubt of your own mind, the speaker says, then removing it, removing the darkness, on the day of Guru Poornima accept those divine shaktis themselves as your sadguru, as your param guru. And do japa of their mantras, while Purushottam Maas is running. He says he will come to the mahima of that as well.

The Panchakshari is done in exactly the Dattatreya diksha vidhi, with Shiva placed there instead.

Taking a listener, Akash Vishwakarma ji, as his example, the speaker walks through it: he performed the Panchakshari mantra of Bhagwan Shiva properly, in exactly the vidhi told for the Dattatreya diksha, only placing there a pratima of Bhagwan Shiva or the Shivling that is in the house.

For example, the speaker says — taking Akash Vishwakarma ji as the example — this person did the Panchakshari mantra of Bhagwan Shiva in the proper manner. Exactly as the diksha vidhi of Dattatreya Bhagwan has been told, by the same vidhi-vidhan, only there he placed a pratima of Bhagwan Shiva, or the Shivling and the rest of Shiv ji that is in the house.

The mantra is written on two bhojpatras and the lamp of Shiva and Parvati lit in Dattatreya's place.

He wrote the Panchakshari mantra on two bhojpatras, offered one to Bhagwan Shiva and kept the other before him; where Mata Anasuya, Maharshi Atri and Bhagwan Dattatreya had their lamp, he lit the lamp of Bhagwan Shiva, Maa Parvati and Ganapati ji; he did their pujan and their abhishek by the shodash upachar vidhi.

He wrote the Panchakshari mantra on two bhojpatras, the speaker says: one bhojpatra he offered to Bhagwan Shiva, the second he kept before himself. Where the lamp of Mata Anasuya, Bhagwan Maharshi Atri and Bhagwan Dattatreya was, there he lit the lamp of Bhagwan Shiva, Maa Parvati and Ganesha ji. He did their pujan and did their abhishek by the shodash upachar vidhi.

How much japa is done in the Guru Purnima diksha vidhi?

After that, as strength allows, he did japa of twenty-seven malas or 108 malas of Bhagwan Shiva's Panchakshari mantra. If there is no mala, do it with the karmala; if that too is not to be done, then sit for a quarter past an hour, or at least even fifteen minutes, and do the japa of the Panchakshari.

After that, as strength allowed, he did japa of twenty-seven malas or 108 malas of the Panchakshari mantra of Bhagwan Shiva, the speaker says. If there is no Mala, then do it with the Kar-mala. If that too is not to be done, then having sat for a quarter past an hour, or sitting for even at least fifteen minutes, do the japa of the Panchakshari.

What is done with the second bhojpatra of the mantra?

One of them he put into a silver casing and wore around his neck — with full bhav, the speaker says, and the matter is finished there.

One of them he put into a silver casing and wore around his neck, the speaker says. With full bhav — let it go to blazes, Prabhu. When you people die, then nobody comes to ask after you. Why are you asking here whether a guru is to be made or not to be made? The matter is over. He wore it around his neck, and from that day begins — and this time a sixty-day Savan has been obtained, which he calls the most divine thing.

How much japa should be done daily through the sixty-day Savan?

Every day, as strength allows, take hold of 108 malas — resolve that 108 malas are to be done. If there is no mala, then fine: we will do three hours. If it cannot be at one time, then an hour and a half in the morning and an hour and a half in the evening.

Every day, as strength allows, take hold of 108 malas, the speaker says — that 108 malas are to be done. There is no mala? All right, no matter — we will do three hours. It cannot be done at one time: an hour and a half in the morning, an hour and a half in the evening.

Is there a timing restriction on japa in Savan?

In Savan there is no difficulty of time at all — do it in the morning, at midday, in the evening, at night, in the middle of the night, at dawn, whenever time is found. Having become pure, light two lamps before Bhagwan Shiva.

And in Savan there is no difficulty of time at all, the speaker says — do it in the morning, do it at midday, do it in the evening, do it at night, do it in the middle of the night, do it at daybreak, whenever you get time. Having become pure, light two lamps before Bhagwan Shiva: one lamp of ghee and one lamp of mustard oil, or light both lamps of ghee.

Which oils may be used for the puja lamps?

If ghee cannot be managed, then both of mustard oil, or of til — but the til oil must be pure. Everything must be pure, the speaker says: whether it is ghee or mustard oil, whatever is within your capacity. And the lamp must keep burning as long as the japa runs.

If you cannot do ghee, then both of mustard oil, or make it of til, the speaker says. Til oil — but it must be pure. Just keep this in mind: everything must be pure. Let it be ghee, let it be mustard oil, whatever is within your capacity. And for as long as it runs, that ghee should keep burning, that lamp should stay lit. Begin doing the japa, keep doing the japa.

What should one do who still wishes for a physical guru?

If there is any wish for a bhautik guru in your mind, the speaker says, then make good use of the sixty days and see: a hundred percent Bhagwan Shiva will give his kripa and will bring out the right path for you. But if you have to be trapped, if you want an excuse, then the world is full of excuses.

Keep doing the japa, the speaker says. If there is any kamana for a bhautik guru in your mind, then make good use of the sixty days and see. A hundred percent Bhagwan Shiva will give his kripa. He will bring out the right path for you. But if you have to be trapped, if you want an excuse — then brother, for excuses the world is full to overflowing.

Which deity may be taken as guru, and for what is this not allowed?

On the day of Guru Purnima it is your wish — you may make Bhagwan Dattatreya guru, Mahadev guru, Bhagwan Narayan, Maa Jagadamba, Maa Kali, according to your own reckoning. But not for tantra vidya, the speaker says again and again: a guru is not to be made this way for the tantra shastra, for tantra vidya.

On the day of Guru Purnima it is your wish, the speaker says: you may make Bhagwan Dattatreya your guru, may make Mahadev your guru; if you wish to make Bhagwan Narayan guru, Maa Jagadamba guru, Maa Kali guru — make them so according to your own reckoning. Not for tantra vidya. He says it again and again: for the tantra shastra, for tantra vidya, a guru is not to be made this way.

Who else already has guru diksha without knowing it?

In the form of guru, those whose yajnopavita has not taken place have the need. Those whose marriage has not happened — at the time of marriage too the guru diksha happens; when the yajnopavita is done, at that time too guru diksha happens, and it is given in that way.

In the swaroop of guru, the speaker says, those whose yajnopavita has not taken place have the need of it. Those whose marriage has not taken place — at the time of marriage too the guru diksha happens. When the yajnopavita takes place and everything happens, at that time too the guru diksha happens; it is given in that manner. He does not know whether, with whatever rules and vidhis are followed nowadays, people are doing it or having it done. But do your own; do not go asking in ten places whether such-and-such person said this thing is correct.

What naam japa should one do who wishes for a physical guru?

If the need of a bhautik guru is so great, first make your request to God and begin japa of his name. Having done the Panchakshari japa, now do the japa of Bhagwan Shiva — Shiv Shiv Shiv Shiv Shiv Shiv.

If the need of a bhautik guru is so great, the speaker says, then first make your niveden to Bhagwan and begin the japa of his name. The Panchakshari japa has been done. Now do the japa of Bhagwan Shiva: Shiv Shiv Shiv Shiv Shiv Shiv. And if it is said that Shiva cannot be japa'd without Mata Parvati ji, then do Shiv Parvati japa.

Where is Shakti already present in the word Shiva?

The ikar matra that is on the "sa" is itself Shakti, the speaker says — so the ikar matra of Shiva-Shakti is applied, and so it is Shiva. Along with that, do japa of Shiva himself.

Arre, the ikar matra that is in the 'sa' — that itself is Shakti, is it not, the speaker says. So the ikar matra of Shiv-Shakti is applied there, and so it is Shiv. Along with that, you do the japa of Shiva himself.

How is naam japa of Jagadamba done?

If you wish to do japa of Jagadamba, to do japa of the name Durga, then do Durga Durga. Why do you keep reading up on whether we will apply the pranav in front or apply Shri or not apply it — name japa alone is to be done, so do it. Or do the Jayanti Mangala mantra.

If japa of Jagadamba is to be done, if japa of the name Durga is to be done, then do Durga Durga, the speaker says. Why do you keep reading whether we will put the pranav in front, or will put Shri, or will not put it? Name japa alone is to be done, is it not — so do it. Do the Jayanti Mangala Kali mantra. These sixty days are not to be let go to waste at all; go along in a good manner, holding on to whatever your kamana is. That, he says, completes your Guru Purnima.

Who should receive daan on Guru Purnima?

Apart from that, the speaker says, those who live around you and have pujan done for you in Navratri, or Ekadashi pujan, or pujan on other special parva kaal — whatever guidance you obtain from them, on the day of Guru Purnima give them daan as your strength allows.

Apart from this, the speaker says, whoever lives around you — those who have pujan done in Navratri, or have the pujan of Ekadashi done, or have pujan done on other particular subjects and parva kaal, from whom guidance comes to you and is obtained by you — on the day of Guru Poornima give daan to all of them as your strength allows. Of anna, of vastra; if dakshina is to be given, then of dakshina. Even if you give ₹11, your own shraddha should be there as to how much you wish to give and what you wish to give. Nothing is to be said to them. Give of your own wish: yes brother, today you are our guide, in your name, at your feet this is respectfully offered.

To whom is the guru daan offered when one has no guru?

Whoever your guru is, give to them. If there is none, then having done puja of Bhagwan Shiva — Prabhu, you alone are our guru; Bhagwan Dattatreya, Prabhu, you alone are our guru; Maiya Maa, you alone are our guru — and offer it to the Mother.

Whoever your guru is, give it to them, the speaker says. If there is none — having done the puja of Bhagwan Shiva: Prabhu, you alone are our guru. Bhagwan Dattatreya, Prabhu, you alone are our guru. Maiya Maa, you alone are our guru. Offer it to the Mother. Wherever your wish is, go to that place and make the offering, and on the day of Guru Purnima surrender your own self to that Guru Tattva. Only then will something further come of it.

From the day Savan starts, the first work is something done not for oneself alone.

Savan is beginning from 4 July, and Purushottam maas is going to set in from 18 July. From the day Savan starts, the speaker says — as he also said at midday — the first work is that we have to do something not for ourselves alone but on behalf of our family too.

The first matter of Guru Purnima is done, the speaker says; from here we now begin your Savan, which is starting. When Savan is beginning, Purushottam maas is going to set in from 18 July, and Savan is starting from 4 July. When Savan begins from 4 July, the first work — he said this at midday too — is that we have to do certain works not only for ourselves but on behalf of our family as well. Listen carefully to what those works are. This time we will not do it for ourselves alone.

Why do many family members not do the puja themselves?

We do our own rudrabhishek anyway, the speaker says, but there are many members in a family who do not listen to what you say and do not want to do seva-puja or rudrabhishek — because they want everything made ready for them. Everything should be fixed, and they should come and pour the water.

We do our own Rudrabhishek and the rest anyway, the speaker says — let water be poured on Bhagwan Shiva, let dhoop and deep be done, let japa be done. But there are a great many members in the family who do not listen to your words. They do not want to do seva-puja, do not want to do rudrabhishek, do not want to do anything. Why? Because they want everything ready-made. Let everything just be fixed; they will come and pour the water. If such an arrangement is not there, they do not do it.

That one person should arrange things so the remaining family members can take part.

If in the whole family God has given even one person the sadbuddhi to do seva-puja, or by Jagadamba's kripa there is one such person in the house, then it is they who should make a little arrangement so that the remaining members of the family also have their kalyan this year.

But if Bhagwan has given such sadbuddhi to even one person in the whole family that he is doing seva-puja, or it is Jagadamba's kripa that there is one such person in his house, then it is he alone who should make a little arrangement, the speaker says, so that the rest of the family members too may have their kalyan this year. Because this time it is a Harihar maas — it is the maas of Purushottam Narayan and along with it the maas of Bhagwan Shiva as well. An extremely divine maas.

What is the household abhishek setup he suggests?

Whatever Shivling is in the house — be it a Narmadeshwar ji, be it of sphatik, whichever Shivling you do pujan upon — seat Shiv ji in one large thali, with the stand, or without the stand if you do not wish to keep it.

He gives a small idea of what arrangement is to be made, which he wishes everyone would set up in their homes. Whatever Shivling is in the house — let it be a Narmadeshwar ji, let it be of sphatik, whichever Shivling you do pujan upon — take a large thali and the stand that there is; or if you do not wish to keep the stand, that too is no matter. In one large thali, seat Shiv ji.

What goes into the water vessel for the family abhishek?

In some one large kalash, in a gagra, in some large vessel, keep water. Into the water crush camphor and mix in a little roli and a little ashtagandha and the rest, and keep it. And keep one lota there.

And in some one large Kalash, in a gagra, in some large vessel, keep water, the speaker says. Crushing camphor into the water, mix in a little roli and a little AshtagandhaA fragrant paste made of eight substances, applied as a tilak before vermilion (sindoor) in remedy and worship rites. and the rest, and keep it. And keep one lota there.

What lamp is kept for the family abhishek, and for how long?

Do your own puja and abhishek first thing in the morning if possible, and after that tell every member of the family. Light a lamp there as well — a karma sakshi lamp, somewhat large, which burns at least till twelve o'clock in the afternoon.

Do your own puja and abhishek first, early in the morning, if possible, the speaker says, and after that tell each member of the family. And having lit a lamp there, keep it — a Karma Sakshi lamp, somewhat large, which burns at least till 12:00 in the afternoon. And tell all the members of the family: brother, having bathed, go straight to the puja room. Go to the pujan sthan. There a lota is kept.

What are the twelve Jyotirlinga names given to be recited?

Tell them the Panchakshari, or else do this: the names of the twelve Jyotirlingas of Bhagwan Shiva — Somnathaya Namah, Mallikarjunaya Namah, Mahakaleshwaraya Namah, Omkareshwaraya Namah, Vaidyanathaya Namah, Bhimshankaraya Namah, Rameshwaraya Namah, Nageshwaraya Namah, Vishweshwaraya Namah, Trayambakeshwaraya Namah, Kedarnathaya Namah, Ghushmeshwaraya Namah.

As much as they wish, one lota's worth of wish — tell them the Panchakshari, the speaker says, or else in that same place do one thing: the names of the twelve Jyotirlingas of Bhagwan Shiva. Somnathaya Namah, Mallikarjunaya Namah, Mahakaleshwaraya Namah, Omkareshwaraya Namah, Vaidyanathaya Namah, Bhimshankaraya Namah, Rameshwaraya Namah, Nageshwaraya Namah, Vishweshwaraya Namah, Trayambakeshwaraya Namah, Kedarnathaya Namah, Ghushmeshwaraya Namah.

How should those names be displayed for the family?

Write them out like that and stick them up there in front. Write by hand; otherwise, if a print-out is to be taken, make it in a format and put it up there in front.

Writing them like that, stick them up there in front, the speaker says. Write with the hand itself; otherwise, if a print-out is to be taken out, make it in a format and put it up there in front. Say: babu, this thing that is written — keep reading it as you look at it, and keep pouring water from the lota.

What if a family member cannot read the names while pouring?

If you cannot read while looking, then first pour the water from the lota over Shiv ji saying Shiv Shiv, taking Bhagwan Shiva's name, and after that read the twelve names that are written. Read them sitting or standing — no matter. Just do this much work.

If you cannot read while looking, the speaker says, then first pour water from the lota over Shiv ji, saying Shiv Shiv, taking the name of Bhagwan Shiva, and after that read these twelve names that are written. Read them sitting, read them standing. It is no matter. Just do this much work.

What is offered along with the water in the family abhishek?

If bel patra can be had, decorate and keep bel patra there; let one bel patra be offered. If there is bhang, let a little bhang be offered upon Bhagwan Shiva. After that let them do a dandvat pranam, a sashtang pranam, however their wish is, and come away taking Mahadev's name.

If bel patra becomes available, then decorate and keep bel patra there, the speaker says. Let one bel patra be offered. If there is bhang, let a little bhang be offered upon Bhagwan Shiva. And after that let them do a dandvat pranam, a sashtang pranam, as their wish is — and having made pranam and taken Mahadev's name, come away from there.

Those who wish to do it well may be told the Rudrashtak path and given aarti.

To those who wish to do it well, tell them the path of the Rudrashtak too, or have them do it along with you. If they wish to do aarti, make the arrangement for that as well. Keep a small setup.

To those who wish to do it well, tell them the path of the Rudrashtakam and the rest too, or have it done along with you, the speaker says. If they wish to do AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down., make the arrangement for that too. Keep a small setup.

Should Shiva be worshipped only on the Savan Mondays?

Those who are going to do Shiv ji's pujan only Monday to Monday — there are eight Mondays, they will worship on all eight and not on the remaining days — he asks: where is this, that we will trouble Shiv ji only from Monday to Monday? The Savan Monday has great importance, but that does not mean this.

Those people who are going to do Shiv ji's pujan only Monday to Monday — that there are eight Mondays, we will do pujan on all eight Mondays and not on the remaining days — brother, where is this, the speaker asks, that Monday to Monday we will trouble Shiv ji? The Monday of Savan has great importance. Does that mean this? The Monday of Savan has importance, so do special pujan on that day. On the remaining days do at least this much pujan.

What is the minimum for the other days of Savan?

Do not drop it altogether, the speaker says — that we will only keep the fast of the Savan Monday and on the remaining days will not even go to ask after Shiv ji. This should not be. So do his abhishek on the remaining days too.

Do not drop it altogether, the speaker says: that we will do the fast only on the Monday of Savan, and on the remaining days we will not even go to ask after Shiv ji. This should not happen. So do his abhishek on the other days as well. If you have time on the Monday, then see — we have put up a video of 108 with the twelve Jyotirlingas; we will share that again.

What may be recited by those who do not know the Rudrashtadhyayi?

If at home you do not know the mantras of the Rudrashtadhyayi and cannot do the Ashtadhyayi path, and know no particular pauranik mantras — do it with the Rudrashtak if you know it, do it with Shiv ji's 108 names, do it with the twelve Jyotirlinga names, or do the abhishek reciting any stotra or his ashtottara shatanama.

At home — all right, you do not know the mantras of the Rudrashtadhyayi, cannot do the Ashtadhyayi path, and pauranik mantras too you know none in particular, the speaker says. You know the Rudrashtak — do it with that. Do it with the 108 names of Shiv ji. There are his twelve Jyotirlinga names — do it with those. Reciting any stotra of his, or his Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count., do the abhishek with that. But do it. From all of them you will get the fruit. It is not that you will not. This much at least you must do, Monday to Monday, on all eight Mondays.

What should be added for Purushottam maas?

If you want it more divine and have the time, then if possible do the path of the fifteenth adhyaya of the Shrimad Bhagavad Gita, the Purushottam Yoga — it is Purushottam maas. It is small, very small; it will take four or five minutes.

Now in the midst of this is Purushottam Maas, the speaker says. If you want it still more divine, that the effect should fall, and you have time — If possible, do the path of the fifteenth adhyaya of the Shrimad Bhagavad Gita, the Purushottam Yoga — it is Purushottam maas. It is small, very small; four or five minutes will be taken.

Can that path be done in Hindi rather than Sanskrit?

If you cannot do it in Sanskrit, do it in Hindi — there is no difficulty at all, the speaker says. Bhagwan will not come and say, oh, you did it in Hindi, we will not give you the fruit. It has to be done with bhav; we are not doing tantra, we are doing bhakti.

If you cannot do it in Sanskrit, do it in Hindi, the speaker says. There is no difficulty at all. Bhagwan will not come and say: arre, you had done it in Hindi, we will not give you the fruit. It is to be done with bhav, is it not — we are not doing tantra, we are doing bhakti. It will happen comfortably.

What should those who wear the yajnopavita do in the Harihar maas?

Those people who wear the yajnopavita and the rest should practise doing the path of the Vishnu Sahasranama properly, together with its nyasa and viniyoga, so that this year's Harihar maas does not go in vain.

Having recapped the Guru Purnima, the Ekadashi of tomorrow and the family preparation for Savan, the speaker adds one more thing. Those people who wear the yajnopavita and the rest should practise doing the path of the Vishnu SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. in the proper manner, together with its Nyasa and Viniyoga. Let this Harihar maas of this year not be allowed to go in vain. Take the time as you get it.

What should those whose ishta is Bhagavati do in this month?

Those whose ishta-aradhya is Bhagavati, who do her seva, should do their own special seva-pujan — a brief pujan of Bhagwan Shiva and Bhagwan Narayan along with it, and the special pujan of their own ishta-aradhya as time allows.

For the rest, those whose ishta-aradhya is Bhagavati, who do her seva, should do her particular seva and pujan, the speaker says. Along with Bhagwan Shiva and Bhagwan Narayan, a brief, brief pujan of them, and the special pujan of their own Ishta Devata — as much as is possible according to the time, do it in that measure. But do make the effort.

When is kuldevi and kuldevata pujan done in Shravan?

In the month of Shravan the pujan of the kuldevi and kuldevata is done especially, on the day of Saptami and on the day of Ashtami. In some places it happens in the Krishna Paksha, in some places in the Shukla Paksha.

Apart from this comes the Shravan Saptami kuldevi pujan, the speaker says. In the month of Shravan itself the pujan of the Kuldevi and kuldevata is done especially, on the day of Saptami and on the day of Ashtami. Somewhere it happens in the Krishna Paksha, somewhere in the Shukla Paksha.

Can kuldevi pujan be done during Purushottam maas?

In neither the Krishna Paksha nor the Shukla Paksha of Purushottam maas will the pujan of the kuldevi and kuldevata happen, the speaker says — keep this in mind. It is an adhik maas; in it the nitya pujan and special pujan of Narayan and Bhagwan Shiva, or of one's ishta-aradhya, will happen.

In the Krishna Paksha and the Shukla Paksha of Purushottam maas, the pujan of the kuldevi and kuldevata will not happen, the speaker says. Keep this thing in mind. It is an adhik maas, it is Purushottam maas; in it the nitya pujan and the special pujan of Narayan and Bhagwan Shiva, or of one's ishta-aradhya, is what will happen.

Shukla Paksha families use the paksha running after 16 August; Krishna Paksha families keep to before 18 July.

If the bhog-pujan of the kula devi-devata happens especially in the Shukla Paksha, then do it in the Shukla Paksha — that is, in the paksha that runs after 16 August. And if it happens in the Krishna Paksha, then do the Saptami and Ashtami in the paksha that runs before 18 July.

If the bhog and pujan of the kula's devi-devata happens especially, if it happens in the Shukla Paksha, then do it in the Shukla Paksha — that is, it is to be done in the paksha that will run after 16 August, the speaker says. And if it happens in the Krishna Paksha, then in the paksha that will run before 18 July, do the Saptami and Ashtami in that.

Where can one learn the full kuldevi anushthan?

For the special pujan of the kuldevi-devata, or for anyone wishing to do some special anushthan for the kuldevi-devata alone, a whole separate video has already been made. The speaker asks listeners to hear that live video and the other videos, which will be shared again.

For the special pujan of the kuldevi-devata, or if you wish to do some special anushthan for the kuldevi-devata alone, a full separate video has already been made for that as well, the speaker says. Listen to that live video, listen to the other videos that have been made; we will share them again, and according to that do that work too. The question of the kula's devi-devatas, he says, is extremely necessary.

On what does the manner of Shiva's pujan depend?

It is said that Bhagwan Shiva is worshipped with varied upachar, the speaker says. It depends upon the upasak: whatever is available to him, let him do Bhagwan Shiva's pujan with that very dravya.

Apart from all these, he now takes up the other particular matters: in Shravan, and in the pujan of Shiv ji, which subjects carry very great importance and in what manner we should do them. It has been said that Bhagwan Shiva is worshipped with varied upachar. This depends upon the upasak — whatever is available to him, let him do the pujan of Bhagwan Shiva with that very dravya.

What is the fruit of bathing Shiva with kapila panchagavya and kushodak?

If, mixing kushodak into the panchagavya of a kapila cow — kushodak meaning the water of kusha — Bhagwan Shiva is given a bath, then from that ananta phala is obtained.

Mixing kushodak into the panchagavya of a kapila cow — kushodak meaning that kusha which there is, mixed in — if Bhagwan Shiva is bathed with it, then from it ananta phala is obtained, the speaker reports.

What does cold-pressed til oil abhishek give?

Til oil that has come out of the kolhu — with that the abhishek of the Shivling is done, by which the attainment of the Shiva pada happens.

Til oil that has emerged from the kolhu: with that the abhishek of the Shivling is done, by which the attainment of the Shiva pada takes place, the speaker reports.

What does camphor and agaru water give?

He who bathes the Shivling with water mixed with kapur and agaru becomes free of all sins and attains Shiva sayujya.

He who gives the Shivling a bath with water mixed with camphor and agaru becomes free of all papas and attains Shiva sayujya, the speaker reports.

What should be done for an affliction medicine cannot cure?

If there is some very particular dosha or rog in our body or life for which no remedy is being found and which is not possible by medical treatment, then somewhere it is the prarabdha of our past births — such papas as have come to fruit. In that case begin from Ashadh Purnima itself and continue daily till Shravan Purnima.

Now if in our body or in our life there is some very particular dosha, some rog, whose nivaran is not happening and which is not possible by medical treatment, then somewhere it is the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. of our past births, the speaker says — such papas as have come to fruit. So what you should do in the month of Shravan: begin from Ashadh Purnima itself and continue every day till Shravan Purnima, with what has been described for the house — a full vessel.

What goes into the vessel for the sixty-day abhishek?

Camphor; agaru if it can be got — sandal water is called agaru, and there is a separate one too; if not, then sandal water, ashtagandha and the rest mixed in, with a little of the roli kumkum that there is. With that do the abhishek of the Shivling yourself and have the people of the family do it too.

Camphor; agaru, if agaru can be got — sandal water is called agaru, and there is a separate one as well, the speaker says. If it is obtained, fine; otherwise sandal water, AshtagandhaA fragrant paste made of eight substances, applied as a tilak before vermilion (sindoor) in remedy and worship rites. and the rest mixed in, and mixing in a little of the roli kumkum that there is — And with that, do the abhishek of the Shivling yourself and have the people of the family do it as well. From that, mukti is obtained from every kind of paap and taap. So it is to be done for sixty days.

What does cloth-strained water give?

He who bathes the Shivling with water strained through cloth — that is, having purified the water — has all his kamanas fulfilled and attains the Varuna loka.

Water strained through cloth, that is, having purified the water — he who bathes the Shivling with it has all his kamanas fulfilled and attains the Varuna loka, the speaker reports.

What does offering cloth to Shiva give?

If we offer vastra — beautiful, coloured, soft cloth offered to Bhagwan Shiva — then from that the attainment of Shiva loka happens.

If we offer vastra, the speaker reports — beautiful coloured soft cloth that is offered to Bhagwan Shiva — then from that the attainment of the Shiva loka takes place.

Who offers the yajnopavita to Shiva, and what does it give?

The white and yellow-threaded janeu, the yajnopavita — those who wear it are the ones who will offer it, the speaker specifies. It is said that they obtain the knowledge of Vedanta.

The white, yellow-threaded janeu that there is, 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. — those who wear the yajnopavita are the ones who will offer it, the speaker says. They obtain the knowledge of Vedanta; so it has been said.

What does lepan with sandal, agaru, kapur and kumkum give?

Those who do archan and lepan of the Shivling with sandal, agaru, camphor and kumkum — that is, Bhagwan Shiva being wrapped about with fragrant dravyas and decorated on all sides — it is said, obtain residence in svarga for crores of kalpas.

Those people who do archan of the Shivling with chandan, agaru, kapur and kumkum, who do lepan — that is, that Bhagwan Shiva be wrapped about with fragrant dravyas, be decorated on all sides — of them, the speaker reports, it has been said that residence in svarga is obtained for crores of kalpas.

What does offering fresh flowers and leaves give?

A flower that is completely fresh, a leaf — if we offer that to Bhagwan Shiva, then the fruit of swarna daan, that is, of the daan of gold, is obtained. From offering only a leaf and a flower.

A flower that is entirely fresh, a leaf — if we offer that to Bhagwan Shiva, then the fruit of swarna daan, that is, of the daan of gold, is obtained, the speaker reports. From offering only a leaf and a flower.

What is said about apamarg and Chaturdashi?

He who does puja with apamarg on the day of Chaturdashi obtains Shiva sarupya.

He who does puja with ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. on the day of Chaturdashi obtains Shiva sarupya, the speaker reports.

What does offering bel patra with the Panchakshar give?

Those who offer bel patra to Shiv ji with the Panchakshar mantra attain the pada of Shiv ji, that is, the attainment of Kailash happens. Take the bel patra, utter Shiv ji's mantra, saying it in the mind, and offer it upon the Shivling.

Those who offer bel patra to Shiv ji with the Panchakshar mantra attain the pada of Shiv ji — that is, the attainment of Kailash takes place, the speaker reports. Taking the bel patra, uttering the mantra of Shiv ji, saying it in the mind, offer it upon the Shivling. For all these things he has already spoken before.

May dried or stale bel patra be offered?

The bel tree's leaf is so dear to Bhagwan Shiva that if someone washes and offers even a dried and stale bel patra, that person too becomes free of all pataka. So if we are not getting bel patra daily, we can offer the old one — only it must not be broken.

The bel vriksha, the leaf of the bel, is so dear to Bhagwan Shiva that if someone, having washed it, offers even a dried and stale bel patra, then he too becomes free of all pataka, the speaker reports. So if we are not getting bel patra every day, then the old one — only let it not break. What happens is that after drying it breaks. So if it does not break, it can be offered.

What does guggul dhoop mixed with ghee give?

He who offers dhoop to Bhagwan Shiva mixing ghee into guggul attains the Rudra loka and obtains the pada of Ganapati.

He who, mixing ghee into guggul, offers dhoop to Bhagwan Shiva attains the Rudra loka and obtains the pada of Ganesha, the speaker reports.

What does offering lamps to Shiva give?

If a lamp of ghee or of til oil is offered in the name of Shiv ji, one becomes free of all kinds of papa and all kamanas are fulfilled.

If a lamp of ghee, of til oil, is offered in the name of Shiv ji, then one becomes free of all kinds of paap, and all kamanas are fulfilled, the speaker reports. In Kartik there is an altogether separate importance of the deep malika; the Kuber pada of the Deepdaan of Kartik, and all these things of Shivratri, have a separate importance of their own — all of that has already been told.

What does naivedya of ghee, jaggery and kheer give?

Those who offer to Bhagwan Shiva substances made of ghee and gud, kheer, and all such naivedya obtain the Rudra loka for thousands of years, and durgati does not happen.

Those who offer to Bhagwan Shiva substances made of ghee and gud, kheer, all these as NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. obtain the Rudra loka for thousands of years, and durgati does not occur, the speaker reports.

What is the offering of five fragrances?

Five fragrances — elaichi, kapur, kankol, that is, the pan ka beeda that we make — if that is made and offered to Bhagwan Shiva, then from that too the attainment of Rudra loka happens.

Five fragrances — elaichi, kapur, kankol, that is, the pan ka beeda that we people make — if that is made and offered to Bhagwan Shiva, then from that too the attainment of the Rudra loka takes place, the speaker reports.

What does offering a flag on the temple shikhar give?

Those who offer to Bhagwan Shiva a dhwaja of white or gerua or red cloth, and have it raised on the shikhar of his temple, obtain the Shiva loka from it.

Those who offer to Bhagwan Shiva a DhwajaA deity's flag, hoisted and worshipped on a specific festival day — such as Lord Hanuman's flag on Ram Navami. of white or gerua or red cloth, and have it raised upon the shikhar of his temple, obtain the Shiva loka from it, the speaker reports.

What does hanging a great bell in a Shiva temple give?

He who hangs in Shiv ji's temple a huge bell furnished with an iron chain — the bell daan that people do, the big bell that rings in a temple, hung on an iron chain — of him it is said that he becomes as strong as the Ghantakarna gana and attains the Shiva loka.

He who hangs a huge bell furnished with an iron chain in Shiv ji's temple — pay attention here, the speaker says. That is, those who do Ghanta daan; the bell that rings in a temple, a big one, if we have it installed in the temple of Bhagwan Shiva, hung on an iron chain — then it has been said that he becomes as strong as the Ghantakarna gana and attains the Shiva loka.

Who is Ghantakarna?

The speaker says he will speak about the Ghantakarna gana in time to come. Ghantakarna is a chief gana of Bhagwan Shiva, called Ghantakarna Veer and Mahaveer; the bell-donor obtains his pada and attains his swaroop.

He will tell about the Ghantakarna gana in the time to come as well, the speaker says. Nowadays everyone runs after siddhis just like that. Ghantakarna is a chief Gana of Bhagwan Shiva; he is called Ghantakarna Veer, Mahaveer. So one obtains his pada, attains his swaroop.

What does offering musical instruments give?

If we offer to Bhagwan Shiva the damru, bheri, mridang, all such instruments for playing music, then the attainment of Rudra loka happens. Though we are offering them, the speaker adds, only if someone plays them will the thing be complete.

If we offer to Bhagwan Shiva the damru, bheri, mridang — all these instruments for playing music — then the attainment of the Rudra loka takes place, the speaker reports. We are offering them, he adds, but only if someone plays them — then the thing is made.

What is said about pradakshina of Shiva?

Then it has been said about pradakshina: from doing the pradakshina of Bhagwan Shiva, the attainment of Shiva loka happens.

Then it has been said for pradakshinaClockwise circumambulation of a deity or shrine, keeping it to one’s right., the speaker reports: from doing the pradakshina of Bhagwan Shiva, the attainment of the Shiva loka takes place.

What is the fruit of a dandvat pranam to Shiva?

If dandvat pranam is made to Shiv ji, it has been said that on doing puja of Shiv ji by dandvat pranam, fruit greater even than that of hundreds of yajnas is obtained, and by dandvat namaskar all kamanas are fulfilled.

If dandvat pranam is made to Shiv ji, then it has been said that on doing the puja of Shiv ji by dandvat pranam, fruit more even than that of hundreds of yajnas is obtained, the speaker reports. From dandvat namaskar all kamanas are fulfilled.

How is that pranam compared with tirtha yatra?

Hundreds and thousands of tirthas are not equal even to the sixteenth kala of a pranam to Mahadev ji — that is, one who makes pranam to Bhagwan Shiva gets so much fruit that even tirtha yatra cannot obtain that thing.

Hundreds and thousands of tirthas are not equal even to the sixteenth kala of a pranam to Mahadev ji, the speaker reports. That is, those who make pranam to Bhagwan Shiva get so much fruit that even from a Teerth Yatra that thing cannot be obtained. See, everything has its own importance, he adds. This is why it is being said: when you go near Bhagwan Shiva, do make dandvat namaskar to him. Everything is born from him alone.

What forms of rudra japa are done to remove disease?

For rudrabhishek it has been said that to remove rog, the japa or abhishek of the Laghu Rudra, Maharudra and Atirudra is performed.

Now for Rudrabhishek it has been said, the speaker reports, that to remove rog the japa or abhishek of the Laghu Rudra, the Maharudra and the Atirudra is performed. Bhagwan Shiva has stated the mahatmya of rudrabhishek: that by leaving all karmas aside and doing rudrabhishek with a calm mind, the destruction of sorrows most certainly takes place.

What does each rudrabhishek substance yield?

By rudrabhishek with water, rain; by abhishek with kushodak, the pacification of vyadhi; from curd, the obtaining of cattle; from sugarcane juice, the obtaining of shreya; on performing abhishek with honey and ghee, the obtaining of wealth; from tirtha water, the obtaining of moksha; and from kheer, the obtaining of a son.

By rudrabhishek with water, vrishti; by abhishek with kushodak, the shanti of vyadhi; from curd, the obtaining of cattle; from the juice of sugarcane, the obtaining of shreya; on doing abhishek with honey and ghee, the obtaining of dhan; from tirtha water, the obtaining of moksha; and from kheer, the obtaining of a son — so the speaker reports the list.

Why does rudra japa remove disease?

The papa of the old birth, of the previous birth, is what takes the form of rogas, the speaker reports. From rudra japa or abhishek the destruction of papa most definitely happens; and on the destruction of papa, the diseases of our body too are destroyed of themselves.

The papa of the old birth, of the past birth, is what assumes the form of rogas, the speaker reports. From rudra japa or abhishek the destruction of papa most certainly takes place. And papa being destroyed, the rogas of our body too are destroyed of themselves. That is why the Satrudra and the rest have been spoken of.

What does a formal rudrabhishek cost to have performed?

It is not possible for everyone to have a special daily rudrabhishek performed, the speaker says. If you go to have even one day's rudrabhishek done, at minimum ₹3000 to ₹4000 will be spent. One can do it oneself — but do it.

Now it is not possible for everyone to be able to have that particular nitya rudrabhishek performed, the speaker says. If you go to have even one day's rudrabhishek done, then at the least ₹3-4000 will be spent at minimum. And you can do it from yourself — but do it certainly.

Is the rudrabhishek done at home enough on its own?

Otherwise, do the vidhi that has been told for doing it at home. If there is some very particular affliction, very great affliction, and you are trying from yourself and it is not happening, and there is the wish and the capacity, then tell him and it will be arranged. If not, do it yourself — there is no difficulty.

Otherwise, the vidhi that has been told for doing it at home — do that too, the speaker says. If there is some very particular kasht, very great kasht, and you are making the effort from yourself and it is not happening, and there is the wish and the capacity, then say so and it will be arranged. If not, do it yourself; there is no difficulty at all.

What is lost by not knowing the Rudrashtadhyayi?

This much will certainly be so, the speaker says: if while doing rudrabhishek you do not know the path of the Rudrashtadhyayi and the rest, you will not be able to do that whole vidhi-vidhan so well. But you will do it with bhav at least — do that much.

Yes, this will certainly be so, the speaker says: at the time of doing rudrabhishek, if you do not know the path of the Rudrashtadhyayi and the rest, you will not be able to do that entire vidhi-vidhan so well. But you will do it with bhav at least, will you not? Do that much. And if it is to be done with the full vidhi-vidhan, then also do it at home as your strength allows; and here, where our effort is to have it done through brahmins, if you wish you may do it for them too, may have it done through them. He says he has given both matters.

Should a jaladhari be left dripping on the Shivling for twenty-four hours?

Some people hang a lota over Bhagwan Shiva for twenty-four hours and give a jaladhari, but sitting there all day is not possible. If you are making such an arrangement at home for the whole month of Savan, then either arrange that the supply of water continues all twenty-four hours; or else keep the arrangement only for as long as you are doing the puja and abhishek and are present.

Now regarding the rudrabhishek being done at home, some subjects come up, the speaker says — such as that some people, for twenty-four hours, hang a lota over Bhagwan Shiva and give a Jaladhari. Now sitting there for twenty-four hours all day will not be possible for anyone. If you are making such an arrangement at home that the jaladhari keeps falling over Bhagwan Shiva for twenty-four hours through the whole month of Savan, then either arrange that the supply of water keeps happening there for twenty-four hours — do this. Otherwise, keep the arrangement only for as long as you are doing the puja, as long as you are doing the abhishek and are present there; after that you may even remove that stand.

Is it right to leave an empty lota hanging over the Shivling?

Keeping it too is no difficulty, but do remove it, the speaker says. An empty lota should not be kept like that over the head. Or remove it after midday.

Even if you keep it there is no difficulty, but do remove it, the speaker says. An empty lota should not be kept like that over the head. Or remove it after midday.

What should be done in the evening after a day of family abhishek?

During the day you may be doing puja at 5:00 and some family member will come and do Shiv ji's abhishek even at 10:00. So in the evening do this: at around 5:30 or 6:00, having done the abhishek of Bhagwan Shiva again, do his shringar.

See what happens in the daytime, the speaker says: now you may be doing the puja at 5:00. Some one member of the family will come and do Shiv ji's abhishek at 10:00 as well. After that, in the evening time, do this — at around 5:30, 6:00, having done the abhishek of Bhagwan Shiva once again, do his shringar.

How should Shiva be settled for the night?

Make his tripundra and the rest, place bilva patra, dry the flowers, remove all the water, and settle him in one place for rest for the night. Do not leave him in water for twenty-four hours.

Make his Tripundra and the rest, place bilva patra, dry the flowers, remove all the water, and for the night settle him firmly in one place for rest, the speaker says. Do not leave him in water for twenty-four hours. That now the abhishek is done and the water is left lying just so, the milk is left lying just so, the ghee and all that is lying just as it was, and the next day you will clean him and then again leave him fully smeared like that — no. This is not to be done.

Whatever time the rudrabhishek finishes, give him his full shringar in the evening.

In the morning, according to people's convenience, whoever is completing the rudrabhishek at whatever time — after that, in the evening, at the least remove everything, have his full shringar done well in whatever five or ten minutes it takes, and then have him seated. He is not to be left like that.

In the morning, according to the convenience of the people, whoever is completing the rudrabhishek at whatever hour — after that, in the evening time, at least remove everything, have his full shringar done nicely in whatever five or ten minutes it takes, and then have him seated, the speaker says. He is not to be left like that. Keep this thing in your attention.

Can aarti be done daily with camphor and clove to all deities?

Yes, it can be done, the speaker answers. Into the vessel in which the aarti is shown, first put camphor, place the clove upon it, light it and show it. There is no difficulty at all.

Taking up listeners' questions now, the speaker begins with one asking whether the aarti can be done every day with camphor and clove for all devi-devatas. Yes, it can be done, he answers. Into the vessel in which the AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down. is shown, first put the camphor; place the clove upon it; light it and show it. There is no difficulty at all.

The vidhi would have to be shown live, as a guru does at the yajnopavita or a Shaiva diksha.

Asked to explain the vidhi of making bhasma from bel wood by the Aghor mantra, he says it would have to be shown live. Until such vidhi-vidhan is done — at the yajnopavita samskara or a Shaiva diksha — the guru does everything by demonstrating and telling. Otherwise we can only tell by mouth; to do and show it is not proper.

A listener asks him to explain the vidhi of making bhasma from bel wood by the Aghor mantra. Then it would have to be shown by doing it live, would it not, he says. Until such vidhi-vidhan takes place — when the yajnopavita samskara and the rest happen, or a Shaiva Diksha happens — at that time the guru ji does everything by doing and showing and telling. Otherwise we can only tell by mouth. To do and show it is not proper.

Can Bhairavi sadhana be done at home?

Answering Pankaj Jamwal ji, who wants to do Bhairavi sadhana at home, the speaker says that Bhairavi's seva-puja is a tantrokta shakti and her swaroop is tantrokta — so how will you do it at home? Either take proper diksha for a sadhana of this kind, and even then do it not at home but in a Shiv temple, or as the guru orders.

Maa Bhairavi and how to do Bhairavi sadhana at home, reads the question from Pankaj Jamwal ji. You wish to do Bhairavi sadhana at home, the speaker answers, but first of all her seva-puja is a tantrokta shakti, her swaroop is tantrokta — so how will you do it at home? Either, then, for a sadhana of this kind take proper diksha and only then do it; and not at home either, do it in a Shiv temple, or as the guru orders. And before even that, do the seva-puja of the devi-devatas of your own kula.

Which comes first, aarti or the path and havan?

A listener asks: some people in their nitya pujan do pujan, path and havan first and the aarti at the end; some do aarti after the pujan and then the path and havan. Which order is correct?

Some people, in their nitya pujan, first do pujan, path and havan and then at the end do the aarti, the question runs. Some do the aarti after the pujan and then do the path and havan. Which order is correct? See, the speaker says, he is telling by an example.

What is the correct order in nitya pujan?

In nitya pujan it should not be that way, the speaker answers. In the order of nitya pujan, pujan, path and havan should be done and only after that the aarti. To do the aarti after the pujan and then do the path and havan is not proper. Do the aarti only after the havan.

Suppose it is Navratri, the speaker says — at that time we will not speak of nitya pujan. In a festival such as the Navratra, this can be done: now the whole family together wishes to do the aarti, so in the morning, having done the sopachar pujan or whatever vidhi-vidhan is to be done, doing Bhagwan Shiva's abhishek and the rest, offering bhog, having Maiya's shringar done, do the aarti; and after that, sitting down, all of you do the Sati path or whatever it is that one person wishes to do, later, and make your samarpan. But in nitya pujan it should not be like this. In the order of nitya pujan, pujan, path and havan should be done, and only after that should the aarti be done. That we will do the aarti after the pujan and then do the path and havan — this is not proper. Do the aarti only after the havan.

Why does a listener's mother suffer pain when he offers red java flowers?

A listener says that whenever he does havan or gives ahuti with the red java flower, his mother has very great pain in the stomach. The speaker answers plainly: if you give ahuti with the java flower, then do not give ahuti with the java flower. He tells Nikhil Kataria ji that he understands the reason behind it, and that if he is near his mother he should not do it at all at that time.

Whenever I do havan, or give Ahuti with the red java flower, then the mother has very great pain in the stomach, a listener writes. If you give ahuti with the java flower, then do not give ahuti with the java flower, the speaker answers. We understand the reason behind this, Nikhil Kataria ji — we do speak with you as well — so do not give ahuti with the red flower at that time. If you are near the mata ji, then absolutely do not do it.

Is the one who gave the Gayatri at the yajnopavita one's guru?

Asked by Lakhan Singh ji whether the person who gave him the Gayatri at his yajnopavita is his guru or whether he must choose another guru, the speaker answers that whoever gave the yajnopavita and gave you the upadesh and diksha of the Gayatri has become your first guru.

Answering Akash Vishwakarma ji that the vidhi for making Shiv ji one's guru has been told today, the speaker turns to Lakhan Singh ji's question: those who gave me the Gayatri at the time of my yajnopavita — are they alone my guru, or will I have to choose another guru? Lakhan Singh ji, those who gave the yajnopavita and gave you the upadesh and diksha of the Gayatri and the rest have become your first guru, the speaker answers.

Does the yajnopavita already make one a Shakta?

The Shakta diksha, the speaker says, you have received just like that — the yajnopavita has been obtained, meaning you have already become a Shakta. Now, if you have to do some particular tantrokta sadhana, then you need a separate diksha; for the sadhana and upasana of the Gayatri you no longer need any special diksha.

The Shakta Diksha you have received just like that, the speaker says. The yajnopavita has been obtained — that means you have already become a Shakta. Now, if you have to do some particular tantrokta sadhana, then you need a separate diksha. For the sadhana and upasana of the Gayatri, no special diksha is needed by you any longer. Nor for other pujan-path do you need a special diksha separately. For some tantrokta mantra's sadhana, some particular sadhana — as Pankaj ji above had perhaps asked about Bhairavi sadhana — if you have to do a sadhana of this kind, then you will need guidance, a guru of that sort. Otherwise you will not.

Is japa done from memory, without a mala, of any use?

A listener says he has not been able to do mantra japa with a mala for two or three months but does japa whenever he remembers. The speaker asks which mantra it is: if you are doing a mala mantra in that manner, that is not proper. Everything has a maryada. Naam japa you may do at any time.

For two or three months I have not been able to do mantra japa with the mala, but whenever it comes to mind I do the japa — will Bhagwan's kripa be obtained, a listener asks. See, which mantra are you doing japa of, the speaker answers. If you are doing a mala mantra just like that, then this is not proper. Everything has a maryada. Naam japa you can do at any time. Tantrokta and pauranik mantras and the rest, whose japa is done upon a mala, you cannot do walking and moving about like that. Naam japa you may do in any state, twenty-four hours.

Remove such a situation first by the Kshetrapal pujan told for the home.

Answering Akash Vishwakarma ji, the speaker says that if such a situation is forming, then first of all do the Kshetrapal pujan by the vidhi told for the home and remove it; and on the day of Amavasya and Purnima do a sukshma havan — a small havan by the vidhi on the channel, with the Jayanti Mangala Kali mantra, with ghee and guggul.

Akash Vishwakarma ji, if such a situation is forming, then first of all do the Kshetrapal pujan by the vidhi told for the home and remove it, the speaker answers. And on the day of Amavasya and Purnima, do a sukshma havan. The vidhi of the havan is on the channel — do a small havan, with the Jayanti Mangala Kali mantra, with ghee and guggul. Begin doing this much; in two to three months a difference will come.

Can the joint Shiva-Parvati mantra be taken as the guru mantra?

Asked whether the joint mantra of Maa Parvati and Shiv ji that was told in a video may be used to accept them in the guru swaroop, the speaker answers: absolutely, you can. Absolutely, with Shiva along with Shakti, with this mantra too you may accept them.

The joint mantra of Maa Parvati and Shiv ji that was told in the video — can we accept them in the guru swaroop with that mantra, a listener asks. Absolutely you can, the speaker answers. Absolutely — Shiva along with Shakti; with this mantra too you may accept them.

How should a guru mantra be treated?

Whichever mantra is taken as the guru mantra — take the Panchakshari, take the mantra of Shambhu Shiva, by whatever vidhi-vidhan has been told — that mantra should never be uttered from the mouth; it should always be kept secret. The guru mantra is forever secret; even its japa is not to be done speaking aloud.

And keep one more thing in mind, the speaker says: whichever mantra is taken as the guru mantra — take the Panchakshari, take the mantra of Shambhu Shiva, by whichever vidhi-vidhan has been told — that mantra should never be uttered from the mouth. It should always be kept secret. Not that you spoke it anywhere: oh, this mantra is my guru mantra. No. The guru mantra is forever secret. If the guru mantra comes out of the mouth — that is, its japa too is not to be done speaking it aloud. Do it in the mind, or do it murmuring with the lips. But it is not to be done shouting.

Is it wrong to sing the Panchakshari or Gayatri as a bhajan?

These bhajans people sing — "Har Har Bhole Namah Shivay", the whole song — the speaker says that for anyone who is taking the Panchakshari diksha, or whose yajnopavita has been done, singing this song too is wrong. It should not come out of the mouth. The Panchakshari does not have a bhajan; the Gayatri does not have a bhajan.

These bhajans that people sing, the speaker says — Har Har Bhole Namah Shivay, this whole song that they sing — brother, for those who are taking the Panchakshari diksha, or whose yajnopavita has been done, if you sing this song then that too is wrong. All this should not come out of the mouth. This mantra is a very secret subject. A bhajan is not made of it. The Panchakshari does not have a bhajan; the Gayatri Mantra does not have a bhajan. Those who are doing it bring about their own durgati, and have also given inspiration to others for durgati. To believe or not believe is your wish; my work is to tell, to stop the wrong from being done. We would wish for uplift, not for fall — that is why we speak. For the rest, it is your wish.

Does that secrecy apply to the Shambhu Shiva mantra too?

Keep this in mind too, the speaker says: if you are taking the Panchakshari diksha, it is not to be spoken. If you are taking the Shambhu Shiva diksha and doing the vidhi of that mantra, then that mantra too is never to be spoken from the mouth. It is always to be kept secret. This subject is for everyone — a guru mantra is never spoken.

So keep this in mind too, the speaker says: if you are taking the Panchakshari diksha, then it is not to be spoken. All right, if you are taking the Shambhu Shiva diksha and doing the vidhi of that mantra, then that mantra too is never to be spoken from the mouth. It is always to be kept secret. This subject is for everyone. A guru mantra is never spoken.

What may one do who cannot perform puja for a year?

Manoj ji, you can do the path of the Shrimad Bhagavad Gita and the path of the Shiv Gita, the speaker answers. If you cannot do puja for the year, then you may do path and the like — but do not light dhoop and deep, or do as the pandit ji has told you by vidhi-vidhan.

Manoj ji, you can do the path of the Shrimad Bhagavad Gita, the path of the Shiv Gita, the speaker answers. You cannot do puja for the year, so you may do path and the rest. Do not light dhoop and deep; or according to whatever vidhi-vidhan the pandit ji tells you, do the path of the Gita, the path of the Vishnu Sahasranama and so on, according to your own adhikar. There is no difficulty in that.

When should Savan be started in regions that count from Amavasya?

Asked by a listener in Gujarat, where Shravan is counted from Amavasya, when they should start, the speaker says yes, this is an issue — you people count differently by Purnimant and Amavasyant. Start from whenever you people hold it to be.

In Gujarat we count the Shravan Amavasya, so when should we start from, a listener asks. Yes, this is one issue, the speaker says — you people count differently by Purnimant and by Amavasyant. From whenever you people hold it, start from then. By our reckoning, Savan on our side — the Guru Purnima happened, and from the very next day after Ashadh Purnima, Savan set in. Our Savan begins then, and we do whatever the vidhi-vidhan is according to that.

Can a tantrokta rudraksha be given abhishek?

Anand ji, you can do abhishek upon a tantrokta rudraksha, the speaker answers. In the vidhan told to you, keep a small lota of camphor-mixed water and do a small abhishek. And if you also wish to do a full rudrabhishek, do that too — no particular effect will fall from it.

Anand ji, you can do abhishek upon a tantrokta RudrakshaA sacred seed strung into rosaries and worn during shiva worship., the speaker answers. In the vidhan told to you, keep a small, small lota of camphor-mixed water and do a small, small abhishek. And if you also wish to do the full rudrabhishek, then do that too — no particular effect will fall on it from that.

What must be watched when a rudraksha is given abhishek?

Just keep this much in mind, the speaker says: when the abhishek and the rest is done and the sun comes out, keep them in the sun for a while too. Water must simply not stand in them; there must be a path for the water to come out. Otherwise, if you leave it in water for twenty-four hours, it will swell.

Just keep this much in mind, the speaker says: when the abhishek and the rest is complete and the sunlight comes out, then keep them in the sun for a little while too. Water must simply not stay standing in it. There must be a way for the water to come out. Otherwise, if you leave it in water for twenty-four hours, it will swell.

Rudraksha are cleaned well after the abhishek and never left standing in water.

Although it does not break, the speaker says — he has been doing this for at least more than eight or ten years, and till today his has not been khandit. But they do not leave them in water: after the abhishek they clean them well, dry them, wipe them with a cotton cloth, and only then do the shringar.

Although it does not break, the speaker says — we have been doing it for so many days, it has become at least more than eight to ten years. So till today mine has not become khandit. But we do not leave them in water. After the abhishek and the rest we clean them well, dry them — that is, wiping them again and again with a cotton cloth — and then do the shringar.

After a husband's death or a divorce, whose gotra and kuldevata apply?

The marriage has taken place, the speaker says. In the Sanatan culture, once a marriage has happened, the husband's gotra is her gotra, the husband's surname her surname, and his varna hers. And second, the kula devi-devatas of the husband will remain her kula devi-devatas — whether you take a divorce or separate.

If the husband has died, or a divorce has happened — the girl's marriage has already taken place, has it not, the speaker says. In the Sanatan culture, once a marriage has happened, the husband's GotraA family's patrilineal lineage name, stated together with one's own name during a Sankalpa. became her gotra, the husband's surname became her surname, his varna became hers. And the second thing is that the kula's devi-devatas of the husband will remain her kula's devi-devatas. Whether you take a divorce or you separate — whatever you do, the kuldevi-devata will remain the same. From whomever a woman's first marriage takes place, everything of that husband's house will be hers. Keep this thing in mind.

How is an anushthan that could not be completed restarted?

Ravi ji, no matter that the anushthan could not happen, the speaker answers — begin from tomorrow now, or else from Guru Purnima.

Ravi ji, it is no matter that the anushthan could not happen, the speaker answers. Begin now from tomorrow, or else from Guru Poornima.

What is the fruit of writing Ram's name on a bel patra?

Writing the name of Bhagwan Ram ji on a bel patra and offering it has ananta phala, the speaker says. From the bel patra the attainment of the Shiva loka happens.

Writing the name of Bhagwan Ram ji upon a bel patra and offering it has ananta phala, the speaker says. From the bel patra the attainment of the Shiva loka takes place.

Is there a dosha in leaving puja for five days in Navratri?

A listener says that when she does puja in Navratri she has to leave the puja for five days. No dosha at all attaches to this, the speaker answers Neha ji. Whether it is Navratra or any other parva kaal, the puja that has to be left because of the monthly dharma carries no dosha; it is nature — what dosha is there in it.

When I do puja in Navratri, then my five days of puja have to be left, a listener writes. No dosha attaches to this, no dosha at all, the speaker answers Neha ji. He notes that a separate video has already been made on the channel for women. Whether it be Navratra or any other parva kaal, the puja that has to be left because of the monthly dharma — there is no dosha in it. There is no difficulty from it. This is prakriti; what dosha is there in it.

Can one parthiva Shivling be worshipped through the whole of Savan?

No, brother, the speaker answers: according to the rule of the parthiva Shivling, the visarjan will have to be done every single day. You cannot do pujan of one and the same Shivling for a long time, through the whole of Savan. Make it daily, immerse it daily. This same description is found in the Ghushmeshwar katha.

If a parthiva Shivling is made in Savan, then should one do puja with a single Shivling right through the month of Savan and do its visarjan at Purnima, or daily, a listener asks. No brother, according to the rule of the Parthiva Shivling, the visarjan will have to be done every single day, the speaker answers. You cannot do pujan of one and the same Shivling for a long time, through the whole of Savan. Make it daily, immerse it daily. This same description is found in the Ghushmeshwar katha.

For how long should the home rudrabhishek run?

Do the rudrabhishek of the Shivling at home for the whole, whole month, the speaker says. Do it for all sixty days.

Do the Rudrabhishek of the Shivling at home for the whole, whole month, the speaker says. Do it for all sixty days.

May the Shivling be lifted and washed each day before puja?

A listener says he lifts the Shivling and washes it with water before puja every day. Yes, absolutely wash it, the speaker answers — but also keep in mind where you wash it. It should not be that to wash it you take it to the basin, or wash it in the washroom. Do it at your own pujan sthan itself.

Can the Shivling be lifted from the puja sthan and washed every day — I lift the Shivling every day before puja and wash it with water, a listener writes. Yes, absolutely wash it, the speaker answers, but also keep in mind where you wash it. It should not be that to wash it you take it away to the basin and wash it there, or wash it in the washroom. At your own pujan sthan itself.

Why is bathing the Shivling called an abhishek and not a washing?

People do make such mistakes, the speaker says, and one should not make them — and it is not "washed", he will be given abhishek. You are taking the Shivling to be an object, which is why you say you wash it. If your bhav is such, then say that we do the abhishek of Shiv ji. And do abhishek once or four times; there is no difficulty. You may absolutely lift him and do it.

We say this because people make such mistakes, the speaker says. Do not take it upon yourself — you will feel, oh, we do not do such a thing, you are saying this, are we such fools? He says he too used to think people could hardly make such a mistake, but there are people of every kind, and they make tremendous mistakes. So such a mistake is not to be made — and it is not washed; he will only be given abhishek. You are taking the Shivling to be an object, which is why we are saying it: you say you wash it. If your bhav is such, then say only this, that we do the abhishek of Shiv ji. And do the abhishek once, do it four times, there is no difficulty at all. You can absolutely lift him and do the abhishek.

What should someone whose kuldevi is Bandi Mata do?

Pritam Kumar ji, if the kuldevi is Bandi Mata, then you will have to do Bhadrakali's, the speaker answers. Do the Bhadrakali kavach, and you should do the path of the Bhadrakali Sahasranama and the rest. But be confirmed that your kuldevi is indeed Bandi Mata, only then. That is her swaroop — Bhadrakali herself is the swaroop of Bandi Mata.

Pritam Kumar ji, if the Kuldevi is Bandi Mata, then you will have to do Bhadrakali's, the speaker answers. Do the Kavach of Bhadrakali, and you should do the path of the Bhadrakali Sahasranama and the rest. But be confirmed that your kuldevi is indeed Bandi Mata, only then. That is her swaroop — Bhadrakali herself is the swaroop of Bandi Mata.

Can the Shiv Raksha Stotra be worn round the neck like a kavach?

Absolutely it can be, the speaker answers. Whoever is doing the path of the Shiv Raksha Stotra may, on any day in this Savan — on a Monday, on Purnima, on Amavasya — write it on bhojpatra with a pen made of bel wood and with ink of ashtagandha or of kesar ground in Gangajal, write the whole kavach, then do the path 108 times, do the havan and so on, and only then put it into a silver casing and wear it.

Is the Shiv Raksha Stotra something that can be worn around the neck like a Kavach, a listener asks. Absolutely it can be, the speaker answers. Absolutely — whoever is doing the path of the Shiv Raksha Stotra may write it on any day in this Savan: on the day of Monday, on the day of Purnima, on the day of Amavasya, upon BhojpatraBirch bark, used to write a mantra or a person's name with a pomegranate-twig pen and red sandalwood ink for Tantric applications, such as placing a name upon a Shivlinga's base for a honey Abhisheka., making a pen from the wood of the bel, and with the ink of AshtagandhaA fragrant paste made of eight substances, applied as a tilak before vermilion (sindoor) in remedy and worship rites. or with the ink of kesar ground in Gangajal; having written the whole kavach with that, then having done the path 108 times again, and having done the havan and so on, then put it into a silver casing and wear it.

Can the whole of Shravan be observed through the Shiv Manas Puja?

If the situation is such that we cannot do the physical puja — suppose that for some reason one had to go somewhere in the middle of Savan, or there is some such matter — then you can absolutely do the manas puja, the speaker answers, and from that too you will obtain the fruit.

Can puja be done through the whole of the Shravan maas with the Shiv Manas Puja too, a listener asks. If the situation is such that we cannot do the bhautik puja — suppose that for some reason one had to go somewhere in the middle of Savan, or there is some such matter — then you can absolutely do the Mansik Pooja, and from that too you will obtain the fruit.

Can a Laghu Rudri of sixteen mantras be done daily instead of the full vidhi?

A listener says he has learnt the Rudri path by vidhi but doing it daily by the full vidhi takes a great deal of time, and asks whether he may do abhishek daily with the Laghu Rudri of sixteen mantras. Yes, absolutely you can, the speaker answers. And the Shiv Manas Puja may absolutely be used for pujan daily in Shravan.

I have learnt the Rudri path by vidhi, but doing it every day by the full vidhi takes a great deal of time — so can I do abhishek daily with the Laghu Rudri, sixteen mantras, a listener asks. Yes, absolutely you can, the speaker answers. And with the Shiv Manas Puja too, in Shravan, you can absolutely do pujan every day.

It is said from experience only, so have the kundali analysed once as well.

Prafull ji, what you are describing happens because of the effect of Rahu, the speaker says. But he adds that he is only saying this according to experience — it is not necessary; even so, have your kundali analysed once by some good jyotishi as well.

Prafull ji, what you are describing — this happens because of the effect of Rahu, the speaker says. Yes, but this we are saying only according to experience; it is not necessary. Even so, have an analysis of the kundali done once by some good jyotishi as well.

Go daily to a Shiv temple, or to the Shivling at home, and do the abhishek.

Along with that, do one small thing every day in the month of Shravan, the speaker says. As told at the beginning of today's video about how Shiv ji's abhishek is to be done — go to a Shiv temple, or if there is a Shivling at home, then mixing camphor, roli, water and the rest, do the abhishek of Bhagwan Shiva with fragrant water.

Along with that, in the month of Shravan do one small thing every day, the speaker says. In today's video, at the beginning, we told how Shiv ji's abhishek is to be done. Going to a Shiv temple, or if there is a Shivling at home, mixing in camphor, roli, water and the rest, do the abhishek of Bhagwan Shiva with fragrant water.

What is done with the roli left on the Shivling after abhishek?

After doing the abhishek, the roli and camphor and the rest will remain stuck upon the Shivling. Removing that same roli — wiping it with your ring finger from off the Shivling — apply a tilak upon your forehead and upon your throat. Do this work, and along with it do the path of the Rudrashtak.

What will happen after doing the abhishek is that the roli, camphor and the rest will remain stuck upon the Shivling, the speaker says. Removing that same roli — that is, wiping it off with your anamika finger from upon the Shivling — apply a tilak upon your forehead and upon your throat. Do this work, and along with it do the path of the Rudrashtakam. It is only a small remedy; it will take five minutes of time. Do it — benefit will come to you.

Trouble in the heart returned as soon as the pujan-path resumed after the sutak.

A listener says that during the sutak of a birth there was next to no difficulty, and as soon as he restarted the pujan-path the trouble in his heart began again in the same way. That is, in the sutak kaal there was no trouble — meaning your pitr are strong, the speaker answers. They are all right.

In the sutak of the birth there was next to no difficulty; as soon as the pujan-path was begun again, the trouble in the heart started again in the same way, a listener writes. That is, in the Sutak kaal there was no trouble at all, the speaker says. Meaning your Pitr are strong. They are all right.

Things went right earlier while the Bhairav ji pujan was being done.

The Bhairav ji pujan he had begun was done in between and things were going all right, the speaker recalls. He tells Shivam ji to begin giving pujan at the Bhairav ji sthan they had searched out, which he himself had described, and to do the Bhairav path again.

So that pujan of Bhairav ji which you started — you had done it in between, and it was going along all right, the speaker says. The sthan of Bhairava ji that we had searched out, which you had described to us — Shivam ji, begin giving pujan at that sthan, and then do the Bhairav path again.

What is the vidhi of the Kali Sahasranama path?

Asked the vidhi of the Kali Sahasranama path, the speaker asks which Kali Sahasranama the questioner wishes to do — there are many Sahasranamas; speak with him once and he will tell. In general, if you wish to do the path of the Sahasranama of Bhagavati Kali, then doing it either at the time of daybreak or at the time of night is more fruitful.

The vidhi of the Kali SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. path, a listener writes. Which Kali Sahasranama do you wish to do, the speaker asks — there are many Sahasranamas. Speak with him once and he will tell. In general, if you especially wish to do the path of the Sahasranama of Bhagavati Kali, then if you do it either at the time of daybreak or at the time of night, it is more fruitful.

What is to be done with the red Ambubachi cloth?

Of the red cloth of Ambubachi with which Bhagavati was wrapped, tear half the cloth and tie it, as a raksha kavach, on the neck or on the arm or on the wrist of each member of the family; and the remaining cloth may be kept where you keep your wealth, in a pure, good place.

Meena ji has said congratulations, for which he thanks her, and asks what is to be done with the red cloth of Ambubachi. Of the red cloth of Ambubachi with which Bhagavati had been wrapped, tearing half the cloth, each member of the family may tie it on the neck, or on the arm, or on the palm, on their own wrist, as a raksha kavach, the speaker answers. And the remaining cloth can be kept where you keep your wealth, in a pure and good place.

When should gandmool shanti be done?

The shanti of gandmool should happen within twenty-seven days of birth, the speaker says. If it did not happen at that time and the situation is as it now is, then speak with him once. In Kashi there is a temple for all these things.

The shanti of gandmool should take place within, within twenty-seven days from birth, the speaker says. If it has not happened at that time and such a situation exists now, then speak with him once. In Kashi there is a temple for all these things. If you have any person of your acquaintance, you can have it done there now; and if there is nobody, then contact him once — let us first see what the situation is, and after that whatever can be done, that help will be given.

How should a brass vigraha be cleaned?

Asked whether a brass vigraha may be cleaned properly with a new brush and whether curd or lemon juice may be used, the speaker says they may — but do not scrub so much with the brush, or some day they will scrub you. They should be cleaned with a cotton cloth, so that one does not have to scrub for very long.

Can the brass vigraha be cleaned properly with a new brush, can curd or the juice of lemon be used, a listener asks. They can, the speaker answers, but do not scrub with the brush so much, otherwise some day they will scrub you. All right? They should be cleaned with a cotton cloth, so that one does not have to scrub for a long time.

Many obstacles came in the middle and sutak broke the sadhana on the third day.

A listener reports that last time he did the Sankat Nashan Ganesh sadhana, a great many obstacles came in the middle, and on the third day the sadhana became khandit because of sutak.

Last time I did the Sankat Nashan Stotra Ganesh sadhana; in the middle a great many obstacles came, and on the third day the sadhana became khandit because of the Sutak, a listener writes.

What is the remedy when Ganapati pujan keeps running into trouble?

If trouble is coming in the pujan of Ganpati ji, Lakhan Singh ji, then the very first thing is that you should reduce the pujan at home a little and do the pujan of Ganpati ji in a temple — at least for one paksha certainly. After that, begin it at home.

If trouble is coming in the pujan of Ganesha ji, Lakhan Singh ji, the speaker answers — then the first thing of all is that, doing the pujan at home a little less, do the pujan of Ganpati ji in a temple. At least for one paksha certainly. After that, begin it at home.

Can the Shiv Sahasranama path be done in Shravan?

Absolutely it can be done, the speaker answers — that can be done at any time at all.

Can the path of the Shiv Sahasranama be done in Shravan, a listener asks. Absolutely it can be done, the speaker answers. That can be done at any time at all.

How is a Navratri sankalp completed if menstruation breaks it?

Yes — if a sankalp is ever left incomplete in the middle for this reason, the speaker says, then on the day nivritti happens and the hair is washed, one should do the pujan of Bhagavati and make the samarpan.

If the nine-day sankalp taken in Navratri is not completed because of the monthly dharma, then how is it to be completed afterwards, a listener asks. Yes — if a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. is ever left in the middle for this reason, then on the day on which nivritti happens and the hair is washed, one should do the pujan of Bhagavati and make the samarpan, the speaker answers.

How is an interrupted Saptashati path of the Mahavidya krama completed?

Suppose you were doing the path of the Durga Saptashati in the Mahavidya krama and in any way such a thing happened in the middle of Navratri — then whichever Purnima falls: if you did the Chaitra Navratri, then Chaitra Purnima; if you did the Ashwin, then the Ashwin Sharad Purnima.

And suppose, the speaker says, that you were doing the path of the Durga Saptashati in the Mahavidyas krama and in any manner such a thing happened in the middle of Navratri — then whichever Purnima falls. As, if you did the Chaitra Navratri, then Chaitra Purnima; if you did the Ashwin, then the Ashwin Sharad Purnima. On that day one should do the pujan of Bhagavati once again. There is no need to do the kalash sthapana; but on that day, having done the pujan and having done the path of the Tantrokta Devisuktam and the rest to Bhagavati, or the path of whatever stutis there are, one should make the samarpan to her.

Can a Laghu Rudra puja be done with the pauranik texts only on Savan Mondays?

Asked whether a Laghu Rudra puja may be done with the puranokta rudrabhishek stotra and the puranokta Purusha Sukta, and whether it may be done only on the Savan Mondays, the speaker answers: yes, it can be done.

Telling Lakhan Singh ji that so elaborate a vidhi has not been given, and that since he is asking, they will take that up soon as well, the speaker turns to the next question. Can a Laghu Rudra puja be done with the puranokta rudrabhishek stotra and the puranokta Purusha Sukta, can it be done only on the Savan Monday, a listener asks. Yes, it can be done, he answers.

What should be done about pujan while travelling?

When one goes on a journey, then naam japa and the rest, the speaker says. And there is a video on how, when going on a journey, pujan-path and so on should be done — listen to it, and much help will come to you from that too.

When we go on a journey, then naam japa and the rest, the speaker says. And there is one video, that when you go on a journey, how should pujan-path and so on be done — listen to it. From that too a great deal of help will come to you.

A havan of one mala each of these mantras should be kept continued.

A listener says he does a havan of one mala of the Mahabhairav mantra, the Sudarshan mantra and the complete Narasimha mala mantra. Very beautiful, the speaker answers — keep this continued.

I do a havan of one mala of the Mahabhairav mantra, the Sudarshan mantra and the complete Narasimha mala mantra, a listener writes. Then it is very beautiful, the speaker answers. Keep this continued.

One afraid of having incurred sin is told to begin what has already been prescribed.

A listener writes that he is connected with Bageshwar Dham but gets dirty thoughts about all the devi-devatas from Hanuman ji onwards, and is afraid he may have incurred sin. The speaker asks him to begin doing what has already been told to him, and says there are two or three particular reasons behind thoughts that trouble us so much, especially towards deities.

Guru ji, thank you — I am connected with Bageshwar Dham, but from Hanuman ji onwards, for all the devi-devatas, dirty thoughts come, and I am afraid lest I have incurred sin, a listener writes. What has been told to you, Prafull ji — begin doing that once, the speaker answers. The thoughts that trouble us so much, especially, as you are saying, towards the devi-devatas — behind this there are two or three particular causes.

The mind is polluted by a waning or badly placed Chandra, or by abhichar.

The first thing is that our mind becomes polluted if somewhere the Chandra is waning, is in a low rashi, is in a low bhava, or a grahan dosha and the like is forming, or something in the chalit kundali. And if the effect of some paishachik shakti has begun to fall on the body because of abhichar and the rest, then too such things happen.

The first thing is this: our mind becomes polluted if somewhere the Chandra is waning, is in a low rashi, is in a low bhava, or a Grahan dosha and the like is forming, or something in the chalit kundali, the speaker says. And if, because of Abhichara and the rest, the effect of some paishachik shakti has begun to fall upon the body, then too things of this kind happen.

Are impure thoughts about the deities a permanent condition?

And this is not forever, it is not permanent, the speaker says. But if you do absolutely nothing at all, then it becomes a cause of difficulty.

And this is not for always; it is not permanent, the speaker says. But if you do absolutely nothing at all, then it becomes a cause of trouble.

Which Kali Sahasranama is most suitable for householders?

The Dakshina Kali Sahasranama is the most proper for a householder sadhak, for sadhikas, the speaker says.

The Dakshina Kali SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. is the most proper one for householder sadhaks, for sadhikas, the speaker says.

What is to be done in a Bhairav anushthan?

Asked what has to be done in a Bhairav anushthan and for the vidhi of the anushthan of Batuk Bhairav ji, the speaker says that first, at the beginning, it is those very things that should be done.

What has to be done in a Bhairav anushthan — tell the vidhi of the anushthan of Batuk Bhairava ji, a listener asks. First, at the beginning, it is those very things that should be done, the speaker answers.

How should one learn the parthiva Shivling vidhi properly?

See, Sameer ji, the vidhi of the parthiva Shivling is better if done by proper vidhi-vidhan, the speaker says — how the pran pratishtha happens in them, then how the abhishek is done, by which mantras the vajra and the rest is established. Call some brahmin and learn it once.

See, Sameer ji — that vidhi of the Parthiva Shivling too, if it is done by vidhi-vidhan, is much better, the speaker says. How the Prana Pratishtha takes place in them, then how the abhishek is done, by which mantras the vajra and the rest is established — calling some brahmin, learn it once. In Savan or on any day, call him; requesting nicely, have him come to your house and have a one-day pujan or a five-day pujan done by him, or in a single day learn from him — that just once, teach us. If you make the request, he will certainly teach.

Why should the parthiva Shivling vidhi be learnt in person?

If you learn it, it will be of use to you for your whole life, the speaker says. Doing the full vidhi-vidhan like that will not be impossible, but if you learn it once from someone in front of you, by calling them, it is much better. He would say: learn it, if you must do pujan by making a parthiva Shivling.

If you learn it, it will be of use to you for your whole life, the speaker says. Doing the full vidhi-vidhan in this manner will not be impossible; but if you learn it once from before you, by calling someone, it is much better. We would say this: learn it. If you must do pujan by making a parthiva Shivling, then learn it. And a sankalp can absolutely be taken; there is no difficulty in it. There is no trouble in taking a new sankalp either.