A Sixty-Day Sawan — Panchakshari Anushthan, Abhishek Rules, and Why Prayoga Is Forbidden This Month

Opening the live, the speaker states the day's subject: the divya Savan that is beginning from Guru Poornima. From the Ashadh Purnima, on the Guru Purnima day, those people who are diksha-holders should at least perform the puja of their guru ji, he says. He explains why he is doing this at all: if listeners have full clarity, then there will be ease in the doing. So he wants a little idea to be given of what else can be done in Sawan.

The earlier discussion, in brief, was that in the time of Sawan we should daily make a small sthaan for Bhagwan Shiva for the members of our own household as well — on a separate paata, placing a thali, and establishing Shiva's ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. in it. Do the abhishek yourself first, in the morning. Then make the arrangement there for the rest of the family members too, and instruct them: bathe and come, and do Shiva ji's abhishek. Put camphor, roli, akshat and the like mixed into water in a large kalash and keep it there. From that they pour into a lota, ladle by ladle, and offer the water. If there is an arrangement of milk, do a milk abhishek. And let belpatra be kept for everyone, which they go on placing on Shiva ji's head.

Keep it in mind, he says, and tell all the members: Shiva ji's head should not remain bare. He is the king of this brahmand, and a king's head is never left empty. In whichever house the ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples.'s head remains bare, famine and destitution fall there at some time or another, and a Shraap attaches thoroughly. He notes he has said this in several live videos. So either arrange a mukut for him — even the fancy kind of large mukut that is available for Kanha ji can be brought and put on the shivling, adorning him like a king. Or place a bilvapatra on his head, or place an unbroken grain of rice on him. But he should not be left just so, with nothing placed on him.

Whichever members of the family perform the abhishek, he says, when they do it, whatever rice is offered and whatever belpatra is offered on the head will be displaced. As soon as it is displaced, tell them that after performing the abhishek they should once again place akshat and the like upon him. For this, they should be told beforehand that this is what is to be done.

If some people are doing an abhishek well with panchamrit, with madhu or ghee and the like, then do not tell them to pour honey and leave it, he says. Some people go to the temple, offer honey on Shiva ji, coat him with it, and either leave him like that without pouring water over him. Honey is not applied and left. Rub it off him thoroughly and bathe him well, with feeling. After that, do his abhishek again with at least four or five lotas of water and rinse him clean, giving him a proper bath. Then, having done gandh lepan and so on, you may leave him — a tripundra can be made, gandh lepan can be done. He repeats that he should not be left with honey poured on him like that. If a ghee coating is done, then after that too an abhishek with water should be done for him. The same thing is to be followed at home.

Ravikant Rai ji, a listener from Sasaram in Bihar, told him on the phone that the pandit jis of their region say that a shivling and a Narmada Shaligram shila must not be kept in the house, and a Kali ji murti must not be kept. Even now this thing is going on, he says — think of it, in the regions of Bihar they are not letting people worship a shivling at home. They are saying that those who have a shivling in the house will certainly face trouble. Even now this is the situation, and pandit jis are speaking this way. His answer is that one should not go by who is saying what. This, he says, is exactly why he speaks — because someone will tell you there is no fault in it and nothing can happen, go right ahead.

If you offer milk having put it in a copper lota, he says, then that is equal to poison. Milk is not offered in a copper lota. Keep this in mind, do not make this mistake. If you have the capacity, then offer it in silver. Now if some pandit ji is offering it, then either he has some special knowledge and so he is offering it. There are certain mantras that come into use — such as the astra mantras, like the Neelkanth Aghorastra. If someone is using that, that is a different matter.

As an example he names the members of his core group — those who joined from the very beginning, from a time when he did not even have a YouTube channel; there are ten or fifteen such people. All of them have been doing the sadhana of the Aghorastra mantra and the like by the brihad vidhi, and this time too they will do it, and they will perform the abhishek with those mantras. When they do so in a temple, they can use a copper lota in it. He notes that among those mantras each has its own separate vidhi, and he is giving one example as a single equivalent case. But an ordinary grihastha sadhak, or an ordinary being who goes and merely serves and worships Bhagwan Shiva with devotion, asking for the fulfilment of his own desires — if he now fills milk into a copper lota, puts honey into it and takes it all along and does the abhishek with that, that is the error. He imagines the objection: but the tamrapatra has great mahima, it is written here, how can you forbid it?

The tamra patra, the lota made of copper — he answers that in a temple it is a public thing, and you are not to do it personally. Where there is a special desire, where it is written that it should be done for the sake of this desire, there you may do it. Generally, for the fulfilment of all wishes, use a brass lota — it is the very best. And again and again, he says, he states that suhagan women should not do it. Believing it or not believing it is your choice, he adds; he cannot force anyone. Suhagan women, when offering jal to Bhagwan Suryanarayan and jal to Bhagwan Shiva, should not use copper and should use brass in its place.

If you put any honey into copper, he says, then in any case it will become poison. When we perform rudragana sadhana, and some prayog of the special ganas of Rudra is done, when the Kache Kalve — the raw kalve — are used in their vidhi, then what we give them as prasadi, or the dhaar that we give, is bound in a copper lota itself, with gud and water put in it. That very thing is the poison. In the tantrokta vidhan too, he says, it is stated clearly that this is what it is.

When it is given to Bhairav ji, he says, when the pujan of the Ashta Bhairavs is performed, then there it is stated clearly that you are to use a copper lota only — the copper vessel, tamra patra shodhan. And thereafter — he says he cannot state the whole of it — after that, displaying this mudra, you are to pour the water in this manner. There, that thing will be done. Where it is not so, there either brass is used, or a clay vessel is used. He adds that one should not relate half-finished information and conclude that he is speaking on a whim; it is not like that.

Those who force this, he says, or who give a great many arguments from shastra for it — nothing of theirs goes. It is a plain matter: nothing of theirs will go; yours will go. Make no mistake. Avoid this. Now they will say they have been doing it since childhood and nothing happened, this happened, that happened. Do it, brother, he says — what is it to me, my work was to tell you.

In the Shiv Mahapuran katha that had been running, he says, the mahima of the Panchakshari Mantra given by Bhagwan Shiva, and its vidhi vidhan, were described at great length. In the live it was discussed very well that people of all four varnas have adhikar over the Panchakshari. Anyone at all can do its japa. Those 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 not been done will do it without the pranava. And those whose yajnopavita has been done may do it with the pranava — they can do so having taken the adesh of their guru. The fourth varna and women will do the japa placing namah afterwards.

Besides that, he says, those who are using a beej mantra in it, using the pranava and the like, of their own wish or having heard it from somewhere — in his view that is not proper. To tamper with all these mantras is not proper. The pitch he describes is: this mantra is keelit — under Utkilana, it will have ten times more effect, say the pranava five times in front and five times behind — meaning utter om — and this will happen, the siddhis of the mantra will be obtained. First look at the state of the one telling you, he says. It may be that he is a crorepati person, but he will set fire to your crores — he states this plainly.

Those who say that by stating all these vidhans he is frightening them, and that God is one who is pleased by bhav and not in this manner — they should also know, he says, that working arbitrarily in this way, the same adhikar cannot be given to everyone. What is a common thing can be done commonly by anyone. If you want to do an arbitrary thing, then at the very least, give out any vidhi vidhan only after considering patra and apatra. The common mantra vidhan that you put on a channel is a separate subject, he says — that is for everyone. He says he is speaking for his own channel as well as for other channels.

You say such things, he says — that you should put om ten times before the Panchakshari; that five times om should be put before the Gayatri; that agni beej should be used five times before the Gayatri. Do you even know, brother, what the state of the person in front will be after the use of agni beej, and with what purpose he is using it? Five times maya beej is made to be used. Or whatever other beejas and the like are used. Then you hear the experiences of people — that so much was experienced from this, that this happened — and hearing that, you begin to act in that way. Then there will be difficulty in it. So do not make such a mistake.

As much benefit as can come from the mool, he says, is not going to come from any other thing. Therefore do that which has been told as the mool matter in the Shiv Puran, the shastrokta matter. Do the Panchakshari Mantra by the vidhi vidhan that has been stated. There will be great benefit. He then turns to how it is to be done this time. He says he had been speaking on the phone today with a sadhika, and in the course of that discussion this thing came into his mind: that this time a Sawan of roughly fifty-nine to sixty days is falling.

If a person does japa even in an ordinary way, he says, then a sava lakh japa can be done comfortably. To do a sava lakh japa, we need to do 1250 malas of japa. If we do 1250 malas, the sava lakh japa will be completed comfortably. Now, for 1250 malas, if we do it in fifty-nine days, then it comes to roughly twenty-one to twenty-two malas daily. And a sadhak or sadhika can at least do this much of the Panchakshari, he says — they will at minimum manage twenty-seven malas a day; twenty-one malas will come comfortably.

How good it would be, he says, if you began doing twenty-seven malas in the morning and twenty-seven malas in the evening — twenty-seven and twenty-seven at both times. Then what will happen is that at the least two anushthans of a sava lakh each will be completed for you. Understand, he says, how tremendous this Sawan is — this is why it was said that after nineteen years this tremendous one has come, of sixty days; roughly that much time has been obtained.

This time, he says, leave aside whatever quarrel or grudge you hold. His one request is that you take the sharanagati of Bhagwan Shiva and apply these sixty days to your own life. Twenty-seven malas will take at most fifteen to twenty minutes, he says, so half an hour will go in the morning and half an hour in the evening. He adds that whoever cannot do even this much should be ashamed. And if there is no mala, do the japa for half an hour without a mala.

Bathe, he says — it is not cold now, so there will be no difficulty in bathing. Bathe comfortably and sit down. If you are a man, wear a dhoti and take a gamchha. A dhoti and an ang vastra should be there. Keep the ang vastra on your left shoulder. If there is a 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., it will do even if you do not take it, but you should take it. It goes over the left shoulder, passes down below the right shoulder and then goes up again — the cross that is made; this is the correct vidhi. If you cannot do even this much, then at the very least keep the ang vastra on the left shoulder, that is, keep the gamchha there.

After that, sit comfortably and do guru-Ganapati smaran, and light the dhoop, deep and so on. Bhagwan Shiva's abhishek must be done in the morning itself. His shringar and the rest are to be done; the remaining members will keep doing theirs later. You take your own asan. If you are among those entitled to do the Viniyoga and Nyasa of the Panchakshari — that is, if the yajnopavita has been done — then for the nyasa; otherwise do only the viniyoga. And if you do not want to do even that, do not do it.

Doing the dhyan of Bhagwan Shiva, begin — devotion is what is needed, he says. For half an hour, only the dhyan of Bhagwan Shiva in the mind; on the breath that is moving, on that very breath there should be Shiva, Shiva. Your dhyan should remain concentrated entirely upon Shiva alone. Nothing besides him is to be thought about — not that so much of our money has gone, or a lover left, or a wife ran off, or that Ukraine has been blown up. Nothing is to be thought of. At that time, concentrate the dhyan only upon Mahadev, do the japa for half an hour, and surrender it.

Know, he says, that in the sixty days of Sawan it is so tremendous because Purushottam Maas is on top of Sawan — a wondrous time of Harihar. Two sava lakh japas will comfortably be completed for you. After that, for the rest of your life, whatever your wish may be — This time, he says, do not keep any other desire. He repeats it again and again for this year: do not do prayoga vidhi. Do not do a Prayoga this time. This time do not do the prayoga of taking a sankalpa for the fulfilment of such-and-such a desire of yours. No.

Take this sankalpa this time, he says: Bhagwan Shiva, may you be pleased. May a wondrous change come into our life through this mantra whose japa we are doing. May this mantra become chaitanya. Whenever, after Sawan, we take a sankalpa with whatever desire and do the japa of this mantra, then, Bhagwan Shiva, may your full kripa be obtained by us, and may our sankalpa be accomplished. Hold that desire alone, and do the japa of the mantra. Those who are new, who till today have not done the anushthan of any mantra at all — they too can do this.

The vidhi of Bhagwan Shiva's abhishek has been shown live on the channel, he says. If you do not want to do it that long — in it he had told listeners to pour 108 and 108 with each of the names of the twelve Jyotirlingas, of milk. Milk is to be poured with a spoon, for the sake of the niyam. If you do not want to do even that, then quite equally, pour one lota of water with each name. Or you can go to a temple; pour at home, and do his shringar to whatever extent you know how. And after that, begin the japa of this mantra.

This time two anushthans of a sava lakh each will be completed very comfortably — do it, he says. Life will change; Mahadev will certainly show some kripa or other, something good will certainly happen in life. One does not know which PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. may be cut, one does not know which path may be found. If you must look only at profit and loss, then look at it that way and do it. Right now there may be strength in the body, so you will be able to sit cross-legged and do it. Tomorrow this time will pass by. Then one does not know when this time will come again, and one does not know whether your body will support you; you will not be able to do anything. Even if your office is of twelve hours, take out half an hour in the morning and half an hour in the evening, be surrendered to Mahadev in this Sawan, and do the Panchakshari.

This is for all those people who have done nothing till today, he says — let them make a start. When you sit in pujan, when the eyes meet the eyes of the deity, then this thought comes — somewhere or other it must come to your attention — that we cheated so-and-so, that we did this wrong deed. That this wrong thinking is within us, that we looked at someone with a wrong gaze. All these thoughts keep coming, and one is not able to become one with the deity. At that time, learn to become free of thought. Accept what is: yes, we are, brother, we are great sinners.

Whatever there is, it is with you alone, he says. Now let us do the puja well for half an hour, Prabhu. After that you are going to give the punishment in any case. Even so, strike us with four blows of your stick — there is no sound in your stick. All right, we will bear it. But just now, accept me for half an hour, make my mind and my chitta calm, and let yourself be absorbed within yourself, within my heart. Making such a prayer, being surrendered towards Bhagwan Shiva, do it.

Whoever has any RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala or other mala given by their own forebears — parents, grandparents, maternal grandparents — or any old mala, should do japa on that this time. If there is a mala obtained from a guru, do japa on that. Those of the sadhak parivar who, through him, have received a tantrokta rudraksha mala and the like — those connected for three or four years now — are doing it on that. Do Bhagwan Shiva's japa on that. If you have been doing japa on some mala of your own already, do it on that. If there is no mala, do it on the Kar-mala. If you do not even know the kar mala, sit for half an hour and do it.

Next, he says, are those who belong to the sadhak varga. Especially those people who, through this channel or through the varga of his sadhak parivar, have been doing astra sadhana and the like in particular for two or three years now. Whether it be the Aghor astra, the Mahamrityunjay astra, or the Ravan Khadga mala. The Khanjan vidya of all of these — whatever japa they have done. Many people had done it in Sawan too, and many in Margashirsh, and had also seen its tremendous effect. He notes that messages keep coming, from those in contact and those who merely listen, asking whether to do a prayoga or not.

Take advantage of this time in Sawan, he says. Do the abhishek with those very mantras. Those people who have used the Khanjan vidya, or have made it siddh — who have done the paath for so long — this time too are to do only the paath of that mala mantra. And with that paath, Shiva ji's abhishek is to be done.

In the abhishek, if it is possible for you, then for the pushti of that mantra, for the pushti of Bhagwan Shiva, and so that whenever you do a prayoga its effect bears fruit entirely and does not go fruitless — for all these purposes, do the abhishek with madhu while doing its paath. The Ravan mala, the Khadga mala, are to be done in this same manner. The Neelkanth Aghor astra is to be done in this same way. The Aghor astra is to be done in this same way. Whoever has done the astra vidyas, the astra vidya of Shiva ji — because the old people, those of two or two and a half years, all of you have been doing it — all of you have done quite well. So do not do the prayoga vidhi; do the pushtikarik vidhi instead.

What is to be kept in mind, he asks, if the abhishek vidhi and the rest are being done at home? Either do it upon the tantrokta RudrakshaA sacred seed strung into rosaries and worn during shiva worship. that all of you have — of Harihar, or of Bhairav-Bhairavi, whichever one you did it upon earlier; do it upon that very one. If it is to be done upon a shivling, then it may be a Narmadeshwar ji, and you may do it on that. But do not do it upon a SphatikA crystal rosary, chosen over Rudraksha when a practitioner's Venus is favorably placed and outside the 6th, 8th, or 12th houses. shivling — keep this in mind. Do not do an abhishek with any astra mantra upon a sphatik shivling. His experience has been that ruin begins to set in. So do not do it at home upon a sphatik shivling, if you are in grihasthi.

If outside, in some temple, a sphatik Mahadev is seated, then you may do it upon that; there is no difficulty at all. In a temple, whatever kind of shivling you have — old or new, a Narmadeshwar ji, a Banalinga, or any other linga — you may do it upon all of these; there is no difficulty in it. The sadhaks who are of the astra mantras will keep this matter in mind.

A third matter, he says, concerns the videos of earlier experiences he has put on the channel. The prayoga used the most, in his view, has been that of Bhagwan Shiva through this channel, for Tantra Kaat — for tantra nash and for getting free of all such things. He corrects himself only to say it is that very prayoga. So those in whose house there is trouble of this kind may use it in this Sawan. In place of the prayoga, only in the matter of the Utara vidhi within it — do not do the utara. In place of your utara, taking camphor and clove in the hand, where the utara was to be done, surrender it to Bhagwan Shiva without doing the utara. And do the abhishek vidhi and the rest.

Introducing the remedy, he speaks of abhishek of Bhagwan Shiva with ghee and gud through the paath of the Rudrashtakam, for those who have great trouble from Rahu, very great trouble. The state he describes: Rahu seated squarely in the lagna; the feeling that one may die now or now; the thought of committing suicide, that we will die. That such bad dreams keep coming day and night, that wrong thoughts arise in the mind, that one considers oneself a person of base tendency, that one thinks such wrong things — what is to be done? In such a situation, he then says, do the abhishek of Bhagwan Shiva with dahi and gud. The transcript thus carries both readings — ghee and gud when the remedy is announced, dahi and gud when it is prescribed — and both are recorded here as spoken.

And along with it do the paath of the Rudrashtakam — at least eight daily. Light two ghee lamps in a Shiva temple. Then a most distinguished kripa will be obtained by you. The shanti of Rahu will happen with the very greatest speed. Along with this, if it is possible, do the japa as well, by the vidhi of the Panchakshari japa that has been described.

Besides this, he says, there is the special prayoga connected with Bhagwan Shiva in which the bel fruit is used — and he had told this vidhi earlier too. The stump of the bel tree, that is, the wood, the bark — if a very large piece of its bark is obtained, then the shivling of Bhagwan Shiva, whichever one it may be, is encircled with that bark, and the abhishek is performed within it. There are many vidhans, of which this is one: for Akarshana prayoga and the like, when the siddhi of some mantra is not happening, or when there is no attainment of wealth at all. Making it in this way and doing the abhishek of Bhagwan Shiva with madhu, or the abhishek with dahi and gud, or the abhishek with ghee, its effect is obtained with the very greatest speed. All these prayoga vidhis too may be done this time.

Along with this, he says, those in whose house there is very great trouble of pret and pishaachs, of the pitrs, with Pitru Dosha and the like alongside — If you have the time, then you can do this one more piece of work. You will in any case do the Panchakshari Mantra japa daily, and will in any case do Shiva ji's abhishek. If there is a Shaligram shila, do its abhishek too; if not, there is no difficulty. Whatever shri vigrah or photo of Bhagwan Narayan there may be, seat him together with Bhagwan Shiva.

And along with it, he says, do one paath of the eleventh adhyaya of the Srimad Bhagavad Gita daily. From Ashadh Purnima — that is, Guru Poornima, which is falling on the 3rd — from that day up to the Purnima of Sawan, let this niyam of yours hold every day. The sankalpa in it should be only this: God, may you be pleased, and this vighna badha, this deva badha, this badha of the pitrs and the prets — pacify it, may complete shanti be obtained. These two things are to be done together by you.

One small piece of work you may also do, he says — and here he asks listeners to pay attention. In the evening, in front of you, water is to be kept in a copper lota. Into it are to be put five kusha, a tulsi patra, and a little honey. After that you will do this paath, and that same water is to be sprinkled about the house. Above the doorway especially it will be done in greater measure. But let only those do this in whose house there truly is the badha of Preta and Pishach, where the trouble is very great and no way out is being found. They may do this prayoga.

Those people who have been doing the vidhi vidhan of Bhairav ji till now, he says — those doing the Mahabhairav mantra — brother, do not do a prayoga. The Mahabhairav mantra this time is not for prayoga; it is to be made pushta. Everyone should strengthen their mantras in Sawan, which is much better, because Purushottam Maas is alongside: the mantra will bear fruit very much more, and siddhis too will be obtained at once. Whatever of Bhairav ji is being done — the 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., the Batuk Bhairav hriday, the Mahabhairav stotra, the Mahabhairav mantra — do the same vidhi vidhan that you had done. If you were doing it in Shiva ji's temple, you may do it in Shiva ji's temple; if you were doing it at home, you may do it at home. This whole sixty days will remain dedicated. If you want to do it at night, do it at night; morning, then morning; afternoon, then afternoon. There is no restriction in it for time — in Sawan there is no restriction, you may do it whenever you wish.

Those people who are going to some Jyotirlinga kshetra, who are going to carry a kanwar, who are going to offer water to Baba — Do follow the niyam of the kanwar, and keep this in mind: that there be maximal japa of the mantras of which you have done sadhana till now. Do not merely create a rowdy commotion. You are going to Baba Dham, or to whichever dham, wherever you go to do the abhishek — at that time the water and your body should both be clean and pure, and the mind too pure, and along with it abhimantrit (Abhimantran). Whatever mantra siddhi you have been doing from before, you will do the maximal japa of that. Those people who are old sadhaks, who have done sadhana of mantras and the like, of astra mantras especially — they will keep this in mind when they go.

Those who are going to do their kanwar yatra and the rest, who are going to carry water, upon whom the kripa of Baba especially rests — be sure to carry an aak flower; keep this in mind. And taking the aak flower in the hand, walking along with the kanwar, that flower itself is to be made abhimantrit with the astra mantra. Whether you do it once, do it eleven times, or do it a hundred times while walking along the road. And that very one, wherever you go, is to be offered along with the water — keep this in mind.

Those people who are doing the siddhi of Mahabhairav, or who are doing maximal japa of the Mahabhairav stotra, his mantra and so on — They too will make the aak flower abhimantrit with that, and will offer it upon Baba, at whichever place they are going. He asks that this be kept in mind in a special way. Those who have done the sadhana of Bhagavati's mantras for so many days will do maximal japa of Bhagavati's mantras themselves, and will surrender the flowers and the rest, having made them abhimantrit. Bilva patra too can be made abhimantrit.

You may do an anushthan of the twelve Jyotirlinga stotra, or of the mantras of the twelve Jyotirlingas, he says. The Dvadasha Jyotirlinga stotra is the one that opens, as the transcript records it: "सौराष्ट्रे सोमनाथं च श्रीशैले मल्लिकार्जुनम्". You may do the anushthan of this stotra daily at home as well. If you do 108 paths in the morning, or in the evening, or 54 and 54 at both times, and do it in that manner through the whole of Sawan, then it is most excellent.

Those whose circumstances are very bad, he says — the very worst of circumstances — who cannot even afford to take extra milk and the like to offer to Shiva ji, or to buy milk. If they cannot even put camphor into the water, then let them do Shiva ji's abhishek with ordinary plain water, and take the Dvadasha Jyotirlinga stotra. Do 108 and 108 paths of it morning and evening. If there is the wish to light a lamp, you may light one. Do this whole Sawan and see, he says — your next Sawan will not remain empty. Next Sawan God will certainly do this much, that you will be in a decently good state.

Only, do not do it out of this greed, he says. This phalashruti, this mahatmya, exists only for this: that your mind engage well in this shraddha of yours and in that mantra, and that shraddha increase. Not for this — that if you do this much, this will happen, and if you do that, that will happen. That is going to happen in any case; keep it in the secondary place. Keep this first: that your mind become completely surrendered.

Those people who have done japa of Bhagwan Shiva's Mala Mantra, or who perform its anushthan — the Shiv mala mantra, the Mahamrityunjay mala mantra, the Mrityunjay mala mantra — Avoid using them in the month of Sawan. Do not do prayoga and the like. He has also seen this, he says: that those who make a mala mantra siddh — because the effect is very divine, immediate. And especially those people in the sadhak parivar who have learnt the whole vidhi vidhan with the eight patals, of wearing the tantrokta rudraksha and doing abhishek through it — you people do not delay in doing a prayoga. This is one wrong thing. Learn to pause a little, learn to keep patience.

A prayoga is done and the effect falls at once, he says; but the complaint you make — that for another it happens at once and for ourselves it does not — this is the very reason. Before doing it for another, before interfering in his PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., at least see something: whether he is right or wrong, in what state, what has happened with him, or has not. You have learnt all eight patals — that does not mean you do everything instantly, in a rush, anywhere at all. Learning the whole mala mantra does not mean you have received the entire vidhi vidhan and are a good sadhak. Now you do a prayoga at once, anywhere. Avoid doing a prayoga at once. First observe the state of the person in front of you.

He may be in the wrong too, he says; his own deeds may exist, on account of which he is receiving such a punishment. Do not do a prayoga directly. He says he always forbids it. As for doing it directly — those who have their own way will do it that way, there is no dispute. If you are walking by his way, by his vidhi vidhan, then he will always forbid you in this, because he will not wish you harm. You have laboured, he says. Year after year you have sat for at least five or six hours at night, in the morning, here and there. You have done many vidhis, spent money; your time and money have all gone into it. And when that begins to go fruitless, he will feel worse about it than you do — he too has laboured behind you.

See the state of the person in front, he says; when he is right, then do it. When he is not right, then having him make a plea for forgiveness — Do the prayoga through the ishta, in a temple and the like. Do not do a prayoga upon the body. What happens in doing a prayoga upon the body is that the other person's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. shifts straight onto you, and its motion begins to form in you. When you perform the prayoga vidhan in a temple and the like, then it happens through Mahadev. There we take the sankalpa: Prabhu, your will. If you wish it, then — that is all. May this task be accomplished; for that purpose we are doing here the japa of the siddhi that we had made. There, he says, they do not say prayoga; they do not say that we are doing it for this.

He always says, he tells listeners, that when you do a prayoga through them, indirectly through them, then if it is their will it will be set right in an instant; and if not, it will not be. Your own will also remain saved, and the next person will at least gain some good there. In the attempt to do him good you cause harm to yourself; and afterwards, when your own state goes wrong at some time and you do a prayoga there, nothing happens. This is the reason — the mantra becoming keelit (Utkilana). You do not know what the physical state and the mental state of the woman seated before you is, and you run the mantras straight upon her. The person in front is not going to say it; you do not ask what their state is. Tell them at least — however unwell, whatever the condition. At the least, you can ask. He says he cannot go deeper into it than that, and that all can understand the situation. When the body is impure and mantras and the like are used at that time, then the mantra of yours goes fruitless too, and a dosha attaches to you as well — both mantra dosha and deva dosha attach. Even after that, the effect of the mantra is not being obtained.

In Sawan especially, he says, if you have done such a prayoga vidhi, then that mantra has become keelit (Utkilana) for ever. It will never again do work for you, and on the contrary you will become shrapit as well. Now begin the Shraap vimochan vidhi from the start. Only when the shraap vimochan begins to bear fruit will the siddhi of this mantra happen again, and only then will it give its effect.

Those who do not follow all these rules, he says, and who say they do it their way and this happens and that happens — you are not going to go and see whether it is happening like that or not. Those who do not walk by the rules have to suffer great grief and hardship in the course of time. This is why he forces the point: walk by the rules, so that whatever the thing may be, it is permanent — even if it is slow, why should it not be? Let the cure be such that we do not again fall into the same sin. Those who get results instantly can change their path instantly. Now they will say they have become pure vegetarian because they had this and this task to do; tomorrow the task is accomplished, and from the day after they will become non-vegetarian again. But those who had to observe vegetarian conduct for five years, whose task was accomplished more than fully after five years — they will think before becoming non-vegetarian again. They will say no, we have laboured so much. God wanted them to be set right in every way; the killing of so many creatures also forms a prarabdha.

He hopes, he says, that whatever vidhi vidhans listeners have done, they will do them in the right manner. Do not do a prayoga in a wrong manner, and avoid doing a prayoga in Sawan. Do the prayoga in Bhadwari. In the month of Bhadrapada Maas there is the Tara Chaturdashi and the Amavasya; there will be a great many prayoga vidhis in that. Those people who are in personal contact, whose work is all running — he will have them all do the prayoga vidhi. But do not, in a rush, let this Sawan go to waste like that; this is a greatly divine Sawan. Do not use it up in prayoga in this way. In this time let there be as much seva, puja, archan, japa, havan and the rest as possible, and daan-punya, for Bhagwan Mahadev and Prabhu Vishnu together with Ma Bhagavati Jagdamba — by which the strength of our mantras increases, our gods and goddesses are pleased, the pitrs and forebears of the kula are pleased, and our material life and spiritual life all move forward toward advancement.

When Sawan is complete, after Rakshabandhan, then within us there should be a divine aura — it should feel that yes, this Sawan did not go in vain. We have done the sava lakh of the Panchakshari Mantra. We have done the 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.; whatever of their mala mantras each is doing — that so much has been done. Then there will be a peace within you. You will become far more calm than you were before. Your intellect will become far sharper. That we have done this much — this has its good effect; a gladness will remain in your mind. And from that itself the path will form. The path is not going to form out of this haste.

Turning to the listeners' questions, he takes one on whether Prana Pratishtha should be done in order to establish a SphatikA crystal rosary, chosen over Rudraksha when a practitioner's Venus is favorably placed and outside the 6th, 8th, or 12th houses. shivling. You can have the pratishtha done, he says, if you want it by the vidhi vidhan — although in his view there is no particular necessity for it. If you call a pandit ji and have the paath of the Atharvashirsham (AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation.) done, then even that is plenty.

Asked whether haldi and pudina may be eaten at the time of mantra and of pujan paath, he answers only that if someone can take so long a vrat, then it is a different matter. To a questioner asking whether it has become siddh or not, he says: leave that subject. From doing the paath a thousand times, whether it will become siddh or not — leave that to the one whose stotra it is. Go on doing your own work. Do not fall into the pursuit of siddhi; he forbids this again and again. What should become accomplished, he says, is your task.

Asked how to do Mahadev's sadhana in Sawan so that darshan may be obtained, he says he has already told it; do that same thing to the maximum — it is a Sawan of sixty days. If it is possible for you, then in place of one sava lakh, do five — do a japa of five lakh. If a five lakh japa of the Panchakshari Mantra is done, it is tremendous. The task will be accomplished; if it is God's will, he will give darshan as well. If such a state comes about, it is a true thing — do this much and he will certainly give something good.

Getting the beard cut, the hair done and the nails cut in Savan does remain forbidden, he says. But look at your own situation. If you are in a job, in a profession, and your profile is such that it is not allowed there, then there is no difficulty. As for the other sadhanas that people do, the long ones running through the whole of Sawan — for those, the beard, hair, nails and the like should not be cut.

Those who cannot themselves make a Kavach — the vidhi of making a kavach has been told on the channel, he says, for those who have no idea at all how the pen is now to be made. A lekhani is made from the wood of the bel tree, for writing the yantra and the kavach. So first an invitation is given to them, at an auspicious muhurta and the like, and then they are brought the next day. And after that, ashtagandha and the rest are prepared, and it is written upon bhojpatra. After the writing, their pratishtha takes place.

Now suppose, he says, that this time it is Sawan. Then for all the people whose Kavach and the like is to be constructed, roughly two sava lakh japas will comfortably be done, and the Rudrabhishek will be of the full sixty days. So a very great arrangement has come about this time for kavachs and the like, for all those whose kavach is being made. And whatever you yourself do as well, by that much those things will be strengthened. And after that, wear it.

In that, he says, the one that is entirely the most normal — it is for that reason that they have said a copper Kavach, a copper khol — because it will be the lowest in what it requires, and anyone at all can wear it. For the rest, according to each person's circumstances, he says the whole subject has been written in the description of this video too: what the kavach is, who is to wear it. Those who cannot ever give up eating meat and fish, who cannot give up drinking liquor, but whose circumstances are bad and who wish to wear one so that there may be some benefit — for them, using swaroop mantras and the like of that same kind, such a kavach will then be made.

Asked what the vidhi is for doing the paath of the Shiv Sahasranama stotra, he answers that the vidhi of doing a sahasranama paath is exactly the same as the manner in which we do pujan paath. Having done achman and the rest, sitting upon your asan, then making the sankalpa, do the paath of his sahasranama.

Asked whether the puja of a marble ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. that has become broken should be done or not, he says that a shivling has not been considered khandit; such proof from many scholars and from the shastras has also been given. But if your mind is not settling there, then in his view it is this: if it has become broken, then you should install a new shivling. Because he himself does not feel settled about it, he says, so how is he to say otherwise. The proof of shastra stands in its own place, but here your mind too must settle. In this place, in this state, it has become broken and the mind is not settling — then it is a different matter.

Now go, he says, to the Vindhyachal kshetra, where the Jyotirlinga of Bhagwan Rameshwar is — the Rameshwar Jyotirlinga, which has been held to be the central point of the Vindhya kshetra. The Giri pujaris perform the pujan there. That shivling is completely broken; it will be evident just from looking, quite clearly. But there is no shivling that large in the whole Vindhyachal kshetra. It is a divine shivling. From outside you will feel there could not be much there; but as soon as you enter the temple, on seeing it your mind will go entirely blank — what an astonishing place it is. So, he says, it depends.

To the question of what there is in tantra that is not there, he answers: whether it be speaking with Vashishtha ji (Vashistha), or with Vishwamitra ji (Vishwamitra), or with anyone else whose guru parampara it has been — through one's own divya sadhanas, one can certainly speak with one's chief gurus. The rishi who is foremost of the Vindhya kshetra, the most foremost in the kula parampara, is Maharshi Agastya.

There are many such divya sadhaks, he says, whose statement is that they have received direction and guidance from them. So in his view, from as much as he has heard from such sadhaks, and from the kind of state they are in, it does seem that yes, brother, it is possible if the effort is made. There are many such subjects, he adds, that speaking of them here becomes a situation of merely getting oneself mocked, so all those subjects he cannot speak of. But on the question that has been asked, he will speak positively. This is not an excuse-making matter — that a powerful guru will be found, that the guru be like this or like that. It will depend far more on how much patrata there is in you. The guru is the same for everyone.

Asked what further, separate sadhana needs to be told to sadhaks who have obtained Gayatri diksha (Gayatri Mantra), he answers: Gayatri — Brahma Gayatri — go on doing its sadhana as much as possible. Doing the twenty-four lakh sadhana is the most obligatory of all. At the very least this much should certainly be done.

According to the parampara of your house, he says, if one is not to go for a full year, then do not go for a full year. For now, do the paath of the Srimad Bhagavad Gita (Bhagavad Gita), and do the paath of the Shiv Gita. He also identifies the earlier questioner: Ravikant Rai ji is from Sasaram, Bihar — and he repeats that the pandit jis of Sasaram in Bihar say do not keep a shivling in the house, and do not do Kali ji's puja at home.

Asked about the month of Sawan and vidhis for Suryadev and for Tulsi ji (tulsi), for the cleansing of all sins and the removal of doshas, he says that in the month of Sawan the most special vidhi vidhan is for Bhagwan Shiva, and he has probably discussed all of that today. For Shiva ji, for Tulsi ji, in this month he does not think there is anything of that special a kind. What has been stated according to shastra, now in the month of Sawan, is to make the maximum arrangement of water. But if a vidhi of the sort were done of giving Tulsi ji more water, then there is a difficulty in that too, because excess water should not be given to her. And for Bhagwan Surya, what has been stated from before — that same thing should be done.

For the special vidhi vidhan, he says, he too would have to look at what all has been stated for the twelve months. Just now he does not think he will be able to discuss this further, because his whole mind is upon Mahadev. He will speak separately of Suryanarayan and Ma Bhagavati Tulsi in the month of Kartik Maas and in the month of Margashirsha Maas — because the month of Margashirsh is dedicated to Bhagwan Suryanarayan and the month of Kartik to Ma Bhagavati Tulsi. It would be more proper if all these vidhi vidhans were told then.

To a listener saying there is no barkat, that there is financial trouble, he answers: For financial advancement, do the abhishek of Mahadev with dahi and gud, with sugar mixed in, with khand mixed in. Or do his abhishek with madhu, through the whole of Sawan. Doing the paath of the Rudrashtakam, do the anushthan of the Daridra Dahan stotra (daridra-dahana-stotram) in Sawan. That will be the very best.

On the matter of om in the japa of the dattatreya-mala-mantra, he says: absolutely, you can; there is no difficulty at all. That has already been given along with it, so those who wish may do it. Whether it is the satakshari or the sahasrakshari, in all of those there is not so much trouble, and it has already been given. If it had not been there, he says, he would have removed it beforehand.

To a listener who says he wants to see how many people do his guru seva this Guru Poornima and in what way, he replies: what is there to see in this, brother? He has not made anyone a disciple at all, so whether anyone gives him guru seva or not, he never asks for it. Where each person's guru is, or whoever they have accepted as their guru, let them do it for them. As one who is a guide, he too prays to his own guru for himself.

Asked whether puja can be done again upon the same supari swaroop on which Ma Gauri and Ganesh ji are worshipped at the time of puja, he answers: If it is being continued, then it can be done. Otherwise do their Visarjan afterwards; or else, where Lakshmi and Ganesh ji are, they can be kept there too.

For putra prapti, he says, if you are on the south side or wherever — he does not know — then if there is there some special sadhak of Shiva ji who can perform the Mahashasta prayoga, have it done by him; benefit comes at once from it. Just now it is also the month of Harihar, so having it done in this too will do. Mahashasta, who is the son of Bhagwan Shiva and Narayan — by his prayoga vidhi you can obtain swift benefit. Otherwise, the remaining vidhi vidhans have been told to you and are on the channel.

Asked whether unmarried girls can do the puja of a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., he answers: absolutely, they can. Parvati ji was unmarried; it was then that she did the puja of the shivling, and so she obtained Mahadev in the form of a husband. It is unmarried girls who keep the sixteen Somvari vrat, so that a suitable husband may be obtained. Absolutely, they can do it. Why should unmarried girls not be able to do the pujan of a shivling, he asks.

He first confirms that the Shiv Tandav can absolutely be done. Asked what benefit there is in placing om before and after every mantra, he says the answer he has is so fine, but what to do — it is a public platform, and it should not be given. Such words should not be used by him. He will say only this much: do not do it. One should not apply it by one's own whim. If your guru is telling you some special vidhi vidhan, telling you the use of nishkilan and the like, then whatever is done in that is a different matter. For the rest, one should not do it in this way oneself.

Asked how to be protected from it, with the questioner saying they are very troubled, he says that if this thing is causing very great trouble to everyone, then the first work everyone should do is this: At home, on a Sunday or on a Tuesday, a Havan of Batuk Bhairava ji should be done or had done. And his Kavach too should be worn. He adds that the Shiv Puran katha will absolutely be begun.