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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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?

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.