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

What should diksha-holders do on Guru Purnima as the divya Sawan begins?

The speaker says the subject is the divya Sawan that begins from Guru Purnima. From the Ashadh Purnima, on the Guru Purnima day, those who are diksha-holders should at least perform the puja of their guru. He wants to give listeners clarity on what all can be done in Sawan, because clarity makes the doing easier.

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.

How should a Shiva sthaan be set up at home for the whole family in Sawan?

Make a small sthaan for Bhagwan Shiva on a separate paata, place a thali on it and establish the shivling in it. Do your own abhishek first in the morning, then leave the arrangement there for the other family members and instruct them to bathe and come. Keep a large kalash of water mixed with camphor, roli and akshat, from which they pour into a lota; if milk can be arranged, a milk abhishek too, and belpatra kept ready for everyone.

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.

Why must a shivling never be left with a bare head?

He says every member should be told that Shiva ji's head must not remain bare. He is the king of this brahmand, and a king's head is never left empty. In the house where the shivling's head remains bare, famine and destitution fall at some time or another, and a shraap attaches thoroughly. Either arrange a mukut for him, or place a bilvapatra or an unbroken grain of rice on his 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.

What should family members do after their abhishek displaces the offerings?

When each family member performs the abhishek, whatever rice or belpatra was offered on the head will be washed off. As soon as it comes off, tell them that after doing the abhishek they should again place akshat and the like on him. They should be told in advance that this is to be done.

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.

Is it right to leave honey or ghee smeared on a shivling after abhishek?

No. He says some people go to a temple, offer honey on Shiva ji, coat him with it and leave him like that without pouring water. Honey is not applied and left. Rub it off and bathe him properly with feeling, then do the abhishek again with at least four or five lotas of water and rinse him clean. Only after that may gandh lepan or a tripundra be done. The same applies to a ghee coating, and the same is to be followed at home.

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.

Can milk be offered to Shiva from a copper lota?

He says plainly: do not offer milk from a copper lota. Keep this in mind. What is done in a temple under a special vidhi vidhan by those who do it, or as whichever pandit ji has said, is a separate matter.

Do not offer milk from a copper lota — keep this in mind, he says. He distinguishes this from whatever happens in a temple under a special vidhi vidhan, done by those who do it, or done as they do it, according to whatever vidhi vidhan there is and whichever pandit ji has said what.

What do pandits in Bihar say about keeping a shivling or Kali murti at home?

He reports that a listener, Ravikant Rai ji of Sasaram in Bihar, told him on the phone that the pandit jis of their region say a shivling and a Narmada Shaligram shila must not be kept in the house and a Kali ji murti must not be kept. They say that whoever has a shivling in the house will certainly face trouble. He says this situation is still running in the regions of Bihar and that pandit jis are still speaking this way, and he rejects it.

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.

Why is milk in a copper vessel treated as poison?

If you put milk in a copper lota and offer it, he says, that is equal to poison. Milk is not offered in a copper lota. Do not make this mistake. If you have the means, offer it in silver. Where a pandit ji is nonetheless offering it, either he has some special knowledge behind it — such as the use of astra mantras like Neelkanth Aghorastra.

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.

Who may use a copper lota for Shiva abhishek?

He points to his core group — ten or fifteen people who have been with him from before the YouTube channel existed, who have been doing the sadhana of Aghorastra and similar mantras by the brihad vidhi. When they perform the abhishek in a temple, using those mantras, they may use a copper lota. But an ordinary grihastha sadhak, or an ordinary being who goes only with bhakti to serve and worship Shiva for the fulfilment of his wishes, should not fill a copper lota with milk, add honey and do the abhishek with it.

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?

Which metal should an ordinary devotee use, and what is the rule for suhagan women?

He answers that a temple is a public thing — you are not to do that personally. Where there is a special desire and it is written that it should be done for that desire, do it there. Generally, for the fulfilment of all wishes, use a brass lota; it is the very best. And he repeats a restriction he says he states again and again: suhagan women should not use copper when offering jal to Bhagwan Suryanarayan and to Bhagwan Shiva, and should use brass in its place.

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.

Where is a copper vessel with gud and water actually used in tantra?

He says that if you put honey in copper it will in any case become poison. When rudragana sadhana is performed, and some prayog of the special ganas of Rudra is done, and the kachche kalve are used in their vidhi, then what is given to them as prasadi or as the dhaar is bound in a copper lota itself, with gud and water in it — and that is exactly the poison. He says the tantrokta vidhan states this plainly too.

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.

Where does a vidhan explicitly require a copper vessel?

When it is given to Bhairav ji, when the pujan of the Ashta Bhairavs is performed, it is stated explicitly there that you are to use a copper lota only — the copper vessel, with tamra patra shodhan. After that, displaying a particular mudra, water is to be poured in a particular way. He declines to state the whole of it. Where such a prescription is absent, either brass or a clay vessel is used.

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 the copper practice lose nothing themselves; the loss falls on the one who follows them.

He says that those who force this, or who give a great many scriptural arguments for it, lose nothing themselves. Plainly, nothing of theirs will go; yours will go. Make no mistake, avoid this. To those who say they have been doing it since childhood and nothing happened, he says: do it, brother, it was my job to tell you.

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.

Who has adhikar over the Panchakshari mantra?

From the Shiv Mahapuran katha, in which the mahima and vidhi vidhan of the Panchakshari mantra given by Bhagwan Shiva were described at length, he restates: people of all four varnas have adhikar over the Panchakshari, anyone at all can do its japa. Those whose yajnopavita has not been done will do it without the pranava; those whose yajnopavita has been done may do it with the pranava, taking their guru's adesh. The fourth varna and women will do the japa placing namah afterwards.

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.

Is it acceptable to add beej mantras or extra pranavas to the Panchakshari?

Apart from that, he says, those who use a beej mantra in it, or use the pranava and so on, of their own will or having heard it somewhere — in his view that is not proper. To tamper with these mantras is not proper. To the claim that the mantra is keelit and that saying the pranava five times before and five times after will give ten times the effect and grant its siddhis, he answers: first look at the state of the one telling you.

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.

Patra and apatra must be weighed before a vidhan is given out; the same thing cannot be handed to everyone.

To those who say he frightens them by stating all these vidhans, and that God is pleased by bhav and not in this manner, he answers that they should also know that one cannot work arbitrarily and give everyone the same adhikar. What is common can be done commonly by anyone. But if you wish to do an arbitrary thing, then at the very least give out any vidhi vidhan after considering who is patra and who is apatra.

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.

Which alterations to the Panchakshari and Gayatri mantras are wrong?

He names them: that you should put om ten times before the Panchakshari; that five oms should be put before the Gayatri; that agni beej should be used five times before the Gayatri; that maya beej is made to be used five times; and other beejas besides. Do you even know, he asks, what the state of the person will be after using agni beej, and for what purpose he is using it?

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.

Why is the mool form of a mantra best?

As much benefit as can come from the mool, he says, will come from nothing else. So do what has been stated as the mool matter in the Shiv Puran, which is a shastrokta matter. Do the Panchakshari by the vidhi vidhan that has been given, and there will be great benefit.

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.

How many malas does a sava lakh japa take, and how many per day?

He says that if a person does japa even in an ordinary manner, a sava lakh japa can comfortably be done. To do a sava lakh japa we need to do 1250 malas of japa; do 1250 malas and the sava lakh japa is comfortably completed. If we do 1250 malas in fifty-nine days, it comes to roughly twenty-one to twenty-two malas daily.

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 can two sava lakh anushthans be completed in one Sawan?

How good it would be, he says, if twenty-seven malas were done in the morning and twenty-seven in the evening — twenty-seven at both times. Then at the least two anushthans of a sava lakh each would be completed. He calls this Sawan tremendous, saying it has come after nineteen years, a full sixty days, and that roughly this much time has been obtained.

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.

Set aside any grudge and put these sixty days into the shelter of Bhagwan Shiva.

He asks listeners to set aside, this time, whatever quarrel or grudge they hold against him, and his one request is that they take the shelter of Bhagwan Shiva and put these sixty days into their life. Twenty-seven malas takes fifteen or twenty minutes at most, so half an hour morning and half an hour evening.

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.

How should a man dress and prepare for the japa?

Bathe — it is not cold now, so there will be no difficulty — and sit at ease. 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 you have the yajnopavita, it will do even if you do not take it, but you should. The correct vidhi is that it goes over the left shoulder, down under the right shoulder and then up again, making the cross. If you cannot do even that, at least keep the ang vastra, that is the gamchha, on the left shoulder.

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.

What precedes the japa once one is seated?

After that, sit comfortably and do guru-Ganapati smaran, light the dhoop and deep, and be sure to do Bhagwan Shiva's abhishek in the morning and his shringar; the remaining members will keep doing theirs later. Then take your asan. If you are entitled to do the viniyoga and nyasa of the Panchakshari — that is, if the yajnopavita has been done — do them; otherwise do only the viniyoga; and if you do not want to do even that, do not do it.

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.

What should the mind be doing during the half hour of japa?

Begin with the dhyan of Bhagwan Shiva — devotion is what is needed. For half an hour there should be only the dhyan of Shiva in the mind, and on the breath that is moving there should be Shiva, Shiva. Your dhyan should stay concentrated entirely on Shiva; nothing besides him is to be thought of.

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.

Why should no prayoga be done during Sawan?

He says the sixty days of Sawan are so tremendous because Purushottam Maas is on top of Sawan — a wondrous time of Harihar — and two sava lakh japas will comfortably be completed. He then says repeatedly: this time do not do prayoga vidhi, do not do prayoga. Do not make the sankalpa that you are undertaking this for the fulfilment of such-and-such a desire.

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.

What sankalpa should be taken for the Sawan japa?

Take this sankalpa: that Bhagwan Shiva be pleased; that by this mantra we are doing japa of, a wondrous change occur in our life; that this mantra become chaitanya; and that whenever after Sawan we take a sankalpa with some desire and do japa of this mantra, Shiva's full kripa be obtained and our sankalpa be accomplished. That alone is the desire to hold, and then do the japa. Those who are new and have never done an anushthan of any mantra can also do it.

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.

What is the shortest acceptable form of the Shiva abhishek before japa?

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

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.

Two sava lakh anushthans can be completed comfortably now, and the body may not support you when the time returns.

He says two sava lakh anushthans will be done very comfortably this time, and life will change; Mahadev will certainly show some kripa, something good will certainly happen, and one does not know which prarabdha may be cut or which path may open. If you must look only at profit and loss, then look at it that way too: right now there may be strength in the body to sit cross-legged, but this time will pass, and one does not know when it will come again or whether the body will support you.

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.

What should one do about guilt that surfaces during puja?

He says that when you sit in pujan and your eyes meet the eyes of the deity, the thought comes somewhere or other that you cheated so-and-so, did this wrong deed, hold this wrong thinking, looked at someone with a wrong gaze. Such thoughts keep coming and you cannot become one with the deity. At that time, learn to become free of thought. Accept what is.

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.

What prayer does he suggest for a mind that will not settle?

The prayer he models is: let us do the puja well for half an hour now, Prabhu. After that you are going to give the punishment anyway — you will strike us with four blows of the stick, and there is no sound in your stick; we will bear it. But just now, for half an hour, accept me, make my mind and my chitta calm, and let yourself be absorbed within my heart. Making such a prayer, be surrendered to Bhagwan Shiva and do it.

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.

Which mala should be used for this japa?

Whoever has any rudraksha or other mala given by their forebears — parents, grandparents, maternal grandparents — or any old mala, should do japa on that this time. If there is a mala received from a guru, do japa on that. Those of the sadhak parivar who have received a tantrokta rudraksha mala through him, who have been connected three or four years, are doing it on that. Whichever mala you have been doing japa on already, do it on that. If there is no mala, use the kar mala; if you do not know the kar mala either, sit for half an hour and 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.

How loudly should the japa be spoken?

The japa is not to be done by speaking aloud. Speak only this much: the tongue alone should move, and you should be able to tell what you are uttering. That is all.

As for how the japa is to be done, he says, it is not to be done by speaking aloud. Speak only to this extent — meaning that only the tongue should move, and you should be able to know what you are uttering. That is all. This, he says, was for all the ordinary people.

Sadhaks of the Aghor astra, Mahamrityunjay astra, Ravan Khadga mala and Khanjan vidya are addressed here.

He turns to those who, through this channel or through his sadhak parivar, have been doing astra sadhana in particular for two or three years now — whether it be the Aghor astra, the Mahamrityunjay astra, the Ravan Khadga mala, or the Khanjan vidya of all of these. Many did japa of these in Sawan and many in Margashirsh, and had seen their tremendous effect.

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.

What should astra-mantra sadhaks do with their mantras in Sawan?

Take advantage of this time in Sawan, he says: do the abhishek with those very mantras. Those who have used the Khanjan vidya, or have made it siddh by reciting it for so long, are this time also to do only the paath of that mala mantra, and to do Shiva ji's abhishek with that paath.

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.

With what should the astra-mantra abhishek be done, and for what purpose?

In the abhishek, if it is possible for you, do it with madhu while reciting — 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. The Ravan mala, the Khadga mala, the Neelkanth Aghor astra and the Aghor astra are all to be done in this same way.

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.

On what may an astra-mantra abhishek be performed at home?

If you are doing the abhishek vidhi at home, either use the tantrokta rudraksha you have — of Harihar, or of Bhairav-Bhairavi, whichever you did it upon earlier. If it is to be done on a shivling, it may be a Narmadeshwar ji, and you may do it on that. But do not do it on a sphatik shivling — do not do an abhishek with any astra mantra on a sphatik shivling. His experience has been that ruin begins to set in. So do not do it at home on a sphatik shivling if you are in grihasthi.

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.

Does the sphatik prohibition apply in a temple too?

No. If outside, in some temple, a sphatik Mahadev is seated, you may do it upon that and there is no difficulty. In a temple you may do it on any kind of shivling — old or new, a Narmadeshwar ji, a Banalinga, or any other linga; there is no difficulty in it. Sadhaks of astra mantras will keep this in mind.

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.

Can the tantra-nash prayoga be done in Sawan, and how must it be modified?

He says the prayoga most used through this channel, in his view, has been that of Bhagwan Shiva for tantra nash and for getting free of all such things. Those who have this kind of trouble in the house may use it in this Sawan. Only, in place of the prayoga's utara vidhi, do not do the utara: taking camphor and clove in the hand, where the utara was to be done, do it without doing the utara and surrender it to Bhagwan Shiva instead. Then do the abhishek vidhi and the rest.

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.

What vidhan does he name for cutting tantra?

For tantra kaat, the vidhan of Bhagwan Shiva's Shiv Raksha Kavach has been given on the channel. All of you may do that vidhan.

For Tantra Kaat, he says, the vidhan of Bhagwan Shiva's Shiv Raksha Kavach has been given on the channel. All of you can do that vidhan.

What is prescribed for someone severely afflicted by Rahu?

He describes the case: Rahu seated squarely in the lagna, the feeling of being about to die, thoughts of suicide, continual bad dreams day and night, wrong thoughts in the mind, thinking oneself a person of base tendency. In such a state, he says, do the abhishek of Bhagwan Shiva with dahi and gud. Note that when introducing this he had said ghee and gud, and when giving the instruction he said dahi and gud — the transcript carries both readings.

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.

How many Rudrashtakam paths and lamps go with the Rahu remedy?

Along with the abhishek, do the paath of the Rudrashtakam, at least eight daily. Light two ghee lamps in a Shiva temple. Then a most special kripa will be obtained by you and the shanti of Rahu will happen with the greatest speed. Along with it, if possible, also do the japa by the Panchakshari japa vidhi he has described.

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.

What is the bel-bark prayoga with the shivling for?

He recalls a vidhi told earlier: from the stump of a bel tree — that is, the wood, the bark — if a very large piece of bark is obtained, the shivling is encircled with that bark and the abhishek is done inside it. There are many vidhans, of which this is one: for akarshan 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 that way and doing Shiva's abhishek with madhu, or with dahi and gud, or with ghee, its effect is obtained with the greatest speed. Such prayoga vidhis may also be done this time.

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.

What is prescribed for a house troubled by pret, pishaach and pitr dosha?

For those in whose house there is great trouble from pret and pishaachs, from the pitrs, with pitr dosha alongside — if there is time, one more thing may be done. You will in any case do the Panchakshari japa daily and Shiva ji's abhishek daily. If there is a Shaligram shila, do its abhishek as well; if not, there is no difficulty. Whatever shri vigrah or photo of Bhagwan Narayan there is, seat him along with Bhagwan Shiva.

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.

Which Gita chapter is to be recited daily, and over what period?

Along with it, do one paath of the eleventh adhyaya of the Srimad Bhagavad Gita daily. Let this be your niyam every day from Ashadh Purnima — that is, Guru Purnima, which is falling on the 3rd — up to the Purnima of Sawan. The sankalpa in it should be only this: God, may you be pleased, and may this vighna badha, this deva badha, this badha of pitrs and prets, be pacified by you, and may complete shanti be obtained. Both things are to be done together.

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.

What is the sprinkling remedy for a house with pret-pishaach badha?

One small piece of work may also be done, he says, drawing attention to it: in front of you, in the evening, 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 in the house — especially and in greater quantity above the doorways. But only those should do it in whose house there truly is the badha of pret and pishaach, where there is very great trouble and no way out is being found.

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.

What should Bhairav sadhaks do with their mantras in this Sawan?

Those who have been doing Bhairav ji's vidhi vidhan till now, and those doing the Mahabhairav mantra, are told not to do a prayoga. This time the Mahabhairav mantra is not to be used in prayoga but to be strengthened. Everyone should strengthen their mantras in Sawan, which is better because Purushottam Maas is alongside — the mantra will bear fruit much more, and siddhis too will come at once. Whether it is the ashtottara shatanam of Bhairav ji, the Batuk Bhairav hriday, the Mahabhairav stotra or the Mahabhairav mantra, do the same vidhi vidhan you did before, in the same place — the Shiva temple if that is where you did it, at home if that is where. This whole sixty days will be dedicated, and there is no restriction of hour in Sawan.

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.

What should a kanwariya keep in mind on the yatra?

Those who are going to a Jyotirlinga kshetra, carrying a kanwar to offer water to Baba, should follow the niyam of the kanwar, and should keep in mind that there be maximal japa of whichever mantras they have done sadhana of till now. Do not merely create a rowdy commotion. Wherever you go to do the abhishek, at that time the water and your body should both be clean and pure, and the mind pure as well, and abhimantrit along with it. Old sadhaks, especially of astra mantras, will keep this in mind when they go.

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.

What flower must a kanwariya carry, and what is done with it?

Those going on a kanwar yatra, carrying water, on whom Baba's kripa especially rests, should be sure to carry an aak flower. Taking the aak flower in the hand while walking with the kanwar, that flower itself is to be made abhimantrit with the astra mantra — do it once, do it eleven times, or do it a hundred times while walking on the road. And offer that very thing, wherever you go, along with the water.

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.

What should Mahabhairav and Bhagavati sadhaks offer on the yatra?

Those doing the siddhi of Mahabhairav, or doing maximal japa of the Mahabhairav stotra and his mantra, will likewise make the aak flower abhimantrit with that and offer it upon Baba, at whichever place they are going. Those who have done sadhana of the mantras of Bhagavati for so long will do maximal japa of Bhagavati's mantras themselves and will offer the flowers and the rest, having made them abhimantrit. Bilva patra too can be made abhimantrit.

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.

What anushthan of the twelve Jyotirlingas can be done at home?

An anushthan of the twelve Jyotirlinga stotra, or of the mantras of the twelve Jyotirlingas. The Dvadasha Jyotirlinga stotra that begins — as the transcript has it — "सौराष्ट्रे सोमनाथं च श्रीशैले मल्लिकार्जुनम्". You may do the anushthan of this stotra daily at home too. If you do 108 paths, in the morning or the evening, or 54 and 54 at both times, through the whole of Sawan, that is most excellent.

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.

What should someone who cannot afford milk or camphor for Shiva abhishek do?

Those whose circumstances are extremely bad — who cannot even afford to take extra milk to offer to Shiva ji, or to buy milk, and who cannot even put camphor into the water — should do Shiva ji's abhishek with ordinary plain water, and do 108 and 108 paths of the Dvadasha Jyotirlinga stotra morning and evening. If they wish to light a lamp, they may. Do this whole Sawan and see, he says: your next Sawan will not be empty; God will at least do this much, that you will be in a decently good state.

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.

What is the purpose of a phalashruti?

Do not do it out of this greed, though, he says. This phalashruti, this mahatmya, exists only so that your mind engages well in this shraddha and in that mantra, and so that shraddha increases — not so that if you do this much, that will happen, and if you do that, this will happen. That is going to happen anyway; keep it secondary. Keep this first: that your mind become fully surrendered.

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.

Which Shiva mala mantras must not be used for prayoga in Sawan?

Those 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 — should avoid using them in the month of Sawan. Do not do prayoga and the like. He observes that those who make a mala mantra siddh see an effect that is very divine and immediate; and those in the sadhak parivar who have learnt the whole vidhi vidhan of wearing and doing abhishek with the tantrokta rudraksha, the one with the eight patals, do not delay in doing a prayoga. That, he says, is one wrong thing.

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.

Why do prayogas done for others work while one's own do not?

He answers the common complaint — that when it is done for another it happens at once, but for oneself it does not — by saying this is exactly the reason. Before doing it for another, before interfering in his prarabdha, at least see whether he is right or wrong, in what state he is, what has happened with him. Having learnt all eight patals does not mean you do everything instantly, anywhere. Learning the whole mala mantra does not mean you have got the entire vidhi vidhan and are a good sadhak. Avoid doing a prayoga at once; first observe the state of the person before you.

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.

Why should a prayoga never be done directly on a person?

He says the person may be in the wrong; his own deeds may be the reason he is receiving such a punishment. Do not do a prayoga directly — he always forbids it. Those who have their own ways will do as they do, and there is no dispute about that. But if you are walking by his way and his vidhi vidhan, then he will always forbid this, because he does not wish you harm: you have laboured, sitting for five or six hours at a stretch at night and in the morning, year after year, and spent money and time — and when that begins to go fruitless, he will feel worse than 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.

Why must a prayoga be done through the ishta in a temple rather than on the body?

When the other person is in a right state, do it; when he is not, have him make a plea for forgiveness. Then do the prayoga through the ishta, in a temple and the like — do not do a prayoga upon the body. What happens with a prayoga on the body is that the other person's prarabdha shifts straight onto you and its motion begins in you. When you do the prayoga vidhan in a temple, it happens through Mahadev; there we take the sankalpa saying: Prabhu, your will. If you wish it — that is all. May this task be accomplished; for that purpose we are doing here the japa of the siddhi we had made. He says they do not use the word prayoga there.

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.

What happens when a mantra is used on an impure body?

He says that doing it indirectly through the deity means that if the deity wills it, it will be set right in an instant, and if not, not — and you too remain protected while the other person at least gains some good. In trying to do him good you cause your own harm, and afterwards, when your own state goes wrong and you do a prayoga, nothing happens: this is the mantra becoming keelit. You do not know the physical or mental state of the woman seated before you, and you run the mantras straight upon her. At least you can ask. When a body is impure and mantras are used, the mantra goes fruitless and a dosha attaches to you — both mantra dosha and deva dosha attach.

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.

What is the consequence of doing a prayoga in Sawan?

In Sawan especially, he says, if you have done such a prayoga vidhi, then that mantra has become keelit for ever; it will never again work for you, and on top of that 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.

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.

Why should the rules of sadhana be followed slowly?

Those who do not follow these rules and say they do it their way and this happens and that happens — you do not go and check whether it is really happening or not. Those who do not go by the rules have to suffer great grief and hardship in the course of time. He forces the rules so that whatever happens is permanent, even if slow — a cure such that we do not again get caught in the same sin. Those who get results instantly, he says, can change their path instantly: they will say they have become pure vegetarian because they had a task to accomplish, and the day after tomorrow, once it is done, they will become non-vegetarian again. But whoever had to observe vegetarianism for five years, and whose task was accomplished more than fully after five years, will think before becoming non-vegetarian again.

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.

When should prayogas be done instead of in Sawan?

He hopes listeners will do whatever vidhi vidhans they have done in the right manner, will not do a prayoga in a wrong manner, and will avoid doing a prayoga in Sawan. Do the prayoga in Bhadwari — in the month of Bhadrapada there is the Tara Chaturdashi and the Amavasya, and there will be a great many prayoga vidhis then. Those in personal contact, whose work is running, will all be made to do the prayoga vidhi by him. But do not, in a rush, let this Sawan — a greatly divine Sawan — go to waste. Do not use it up in prayoga; in this time let there be as much seva, puja, archan, japa, havan and daan-punya as possible for Mahadev and Prabhu Vishnu together with Ma Bhagavati Jagdamba, so that the strength of our mantras increases, our deities are pleased, the pitrs and forebears of the kula are pleased, and our material and spiritual life both advance.

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.

What should a sadhak feel when Sawan closes?

When Sawan is complete, after Rakshabandhan, there should be a divine aura within us, and it should feel that yes, this Sawan did not go in vain — we have done the sava lakh of the Panchakshari, we have done the ashtottara shatanam, we have done such-and-such of their mala mantras. Then there will be a peace within you; you will become far more calm than before, and your intellect will become far sharper. A gladness will remain in the mind at having done so much, and from that itself the path will form. The path is not going to form out of haste.

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.

Does a sphatik shivling need praan pratishtha before installation?

Asked whether praan pratishtha should be done to install a sphatik shivling, he says you can have the pratishtha done if you want it by the vidhi vidhan — though in his view there is no particular need. If you call a pandit ji and have the paath of the Atharvashirsham done, even that is plenty.

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.

Should one chase the siddhi of a stotra?

Asked whether haldi and pudina may be eaten at the time of mantra and pujan paath, he answers only that if someone can keep so long a vrat, that is a different matter. Asked whether something has become siddh or not after a thousand paths, he tells the questioner to leave that subject: 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 is your task.

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.

Is there a genuinely simple vidhi for parthiva pujan?

However simple the vidhi of parthiva pujan is made, he says, praan pratishtha and the vajra vidhi and all such things will remain in it. That is why it is better to call someone and learn it.

However simple the vidhi of parthiva pujan (Parthiva Shivling) may be made, he says, in it the praan pratishtha vidhi, the vajra vidhi, all these will remain in any case. That is why it is better to call someone and learn it.

How should one do Mahadev sadhana in Sawan to obtain darshan?

Asked how to do Mahadev's sadhana in Sawan so that darshan is 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 is done, it is tremendous. The task will be accomplished; if God wills it, he will give darshan too. If such a state comes about, it is a true thing — do this much and he will certainly give something good.

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.

Is cutting hair, beard and nails forbidden in Sawan?

Getting the beard cut, the hair done and the nails cut in Sawan 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. Those who do the other sadhanas, the long ones that run through the whole of Sawan, should not have their beard, hair, nails and the like cut.

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.

Where can a parthiva shivling be immersed if there is no river?

If there is no river, lake or pond for the visarjan of a parthiva shivling, do the visarjan at the root of a bel tree.

Do the visarjan at the root of the bel tree, he says, if there is no river, lake or pond for doing the Visarjan of the Parthiva Shivling.

How is a kavach made, for those who cannot make one themselves?

The vidhi of making a kavach has been told on the channel, he says, for those who cannot make one themselves and do not know at all how the pen is to be made. A lekhani is made from the wood of the bel tree, for writing the yantra and the kavach. First an invitation is given to the tree at an auspicious muhurta, and it is brought the next day. After that, ashtagandha and the rest are prepared and it is written upon bhojpatra. After the writing, their pratishtha takes place.

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.

What follows the writing of a kavach or yantra?

According to what it is — as a yantra, as a kavach — their praan pratishtha and the rest is then done, nishkilan and the rest is done, and after that their japa begins.

And as they are — as a yantra is, as a Kavach is — according to that, their Prana Pratishtha and the rest is then performed. Having done the nishkilan and the rest, their japa then begins.

Two sava lakh japas and a full sixty days of rudrabhishek stand behind a kavach made in Sawan.

Since this time it is Sawan, he says, for all those whose kavach 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 large arrangement has come about this time for kavachs. Whatever you yourself do as well, by that much those things will be strengthened; and after that, wear it.

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.

Which kavach is the most generally wearable?

The most normal one, he says, is the copper kavach — the copper khol — because it will be the lowest in requirement and anyone at all can wear it. For the rest, he says the whole subject has been written in the description of this video: what the kavach is and who is to wear it. For those who cannot give up eating meat and fish and cannot give up drinking liquor, but whose circumstances are bad and who wish to wear one and gain some benefit, a kavach will be made using swaroop mantras of that same kind.

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.

Can a kavach be made for every member of a family?

You may have one made for everyone, for every member of the family; there is no difficulty. If one person in the family is of a different tendency, then separate kavachs may be made if that is what is wanted, and there is no difficulty in that either.

You may have one made for everyone, for all the members of the family, he says; there is no difficulty. If one person in the family is of a different tendency, then if separate Kavachs are to be made, those too can be made; there is no difficulty in that either.

What is the vidhi for reciting the Shiv Sahasranama stotra?

Asked the vidhi for the Shiv Sahasranama stotra paath, he says the vidhi of a sahasranama paath is exactly the same as the manner in which we do pujan paath: having done achman and the rest, sitting on your asan, then making the sankalpa, do the paath of his sahasranama.

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.

Should a broken marble shivling continue to be worshipped?

Asked whether a marble shivling that has broken should be worshipped or not, he says a shivling has not been held to be khandit — such proof from many scholars and from the shastras has been given. But if your mind is not settling there, then in his view, if it has broken you should install a new shivling, because he himself does not feel settled about it, so how can he say otherwise. The proof of shastra stands in its own place, but here your mind too must settle; if it has broken in such a state and the mind is not settling, then that is a different matter.

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.

The Rameshwar Jyotirlinga, held to be the central point of the Vindhya kshetra, is broken and still worshipped.

Go to the Vindhyachal kshetra, he says, where the Jyotirlinga of Bhagwan Rameshwar is — the Rameshwar Jyotirlinga, held to be the central point of the Vindhya kshetra. The Giri pujaris do the pujan there, and that shivling is entirely broken; you can tell just by looking, quite clearly. But there is no shivling that large in the whole Vindhyachal kshetra. It is a divine shivling. From outside you will wonder what there could be there, but the moment you enter the temple, on seeing it your mind will go completely blank at what an astonishing place it is. So it depends.

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.

Can one speak with the rishis of one's own parampara?

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

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.

How much does the guru matter compared with the disciple's fitness?

There are many divya sadhaks, he says, who say that they have received guidance from them. From what he has heard from such sadhaks and from the state they are in, it does seem that yes, it is possible if the effort is made. He adds that there are many such subjects that speaking of them here only invites ridicule, so he cannot speak of them all, but on the question asked he will speak positively. And this is not an excuse-making matter of finding a powerful guru, of the guru being this or that: it will depend far more on how much patrata is in you. The guru is the same for everyone.

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.

Must a fresh supari be used each time for kuldevi avahan?

No — not a new supari every day. The supari will be established once, and the avahan will happen upon that same one; after that it is not to be removed.

Asked about doing the avahan of the Kuldevi upon a supari — whether a new supari is needed daily — he answers no, no, no. The supari will be established once, and the avahan will take place upon that same one. It is not to be removed after that.

What further sadhana is there for those with Gayatri diksha?

Asked what separate sadhana needs to be told to sadhaks who have received Gayatri diksha, he says: 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 be done.

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.

What should someone bound by a family custom not to visit for a year do?

He tells the questioner that according to the parampara of his house, 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 and do the paath of the Shiv Gita.

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.

Is there a special Sawan vidhan for Surya and Tulsi?

Asked about vidhis in Sawan for Suryadev and Tulsi ji for the removal of all sins and doshas, he says that in the month of Sawan the most special vidhi vidhan is for Bhagwan Shiva, and he has probably already discussed all of those. For Shiva ji, for Tulsi ji, in this month he does not feel there is any such special vidhi vidhan. What has been stated according to shastra for Sawan is to arrange the maximum water — but if a vidhi were done of giving Tulsi ji more water, that too is a problem, because excess water should not be given to her. And for Bhagwan Surya, what has been said from before is what should be done.

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.

Tulsi vidhans belong to Kartik and Surya vidhans to Margashirsh.

For the special vidhi vidhan he would have to look at what has been stated for the twelve months, he says, and he does not think he will be able to discuss it further just now, because his whole mind is on Mahadev. He will speak separately of Suryanarayan and Ma Bhagavati Tulsi in the month of Kartik and in the month of Margashirsh — because the month of Margashirsh is dedicated to Bhagwan Suryanarayan and the month of Kartik to Ma Bhagavati Tulsi, so it would be more proper to give all these vidhi vidhans then.

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.

Can a kuldevi be made pratyaksha?

Asked whether a kuldevi can be made pratyaksha, he says she does indeed become pratyaksha, brother — but it also depends on who your kuldevi is. He adds that everything has been told about which sadhana is to be done and how much should be done.

Asked whether the Kuldevi can be made pratyaksha, he answers that she does become pratyaksha, brother. Now, who your kuldevi is — it also depends on that. All those things have been told, he says: which sadhana is to be done, how much should be done.

May a jade black Narmadeshwar shivling be kept in a silver arghi at home?

Asked whether a jade black Narmadeshwar shivling may be kept in a silver arghi and worshipped at home, he answers that one absolutely can.

Asked whether a jade black Narmadeshwar ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. may be kept in a silver arghi and worshipped at home, he answers: absolutely, you can.

What is prescribed for financial trouble and lack of barkat?

For financial advancement, he says, do the abhishek of Mahadev with dahi and gud, with sugar mixed in, with khand mixed in; or do his abhishek with madhu, throughout Sawan. And doing the paath of the Rudrashtakam, do the anushthan of the Daridra Dahan stotra in Sawan. That will be the best.

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 Shiva Stotram) in Sawan. That will be the very best.

With what is the purnahuti of a daily Harihar 108-name havan done?

Asked with what the purnahuti should be done in a daily havan with the 108 names of Harihar, he says the purnahuti is done with that with which it is done; nothing separate is to be done for it.

Asked with what the Purnahuti should be done in doing a daily havan with the 108 names of Harihar, he answers: The purnahuti is done with that with which it is done. For that, nothing separate is to be done.

May a murti that is hollow inside be given an abhishek?

Asked whether abhishek may be done of a murti that is hollow inside, he says he has already messaged the questioner that it should not be done. Do not do the pujan or abhishek of a hollow murti, brother — he says he has been saying this from the start.

Asked whether the abhishek of a murti that is hollow inside may be done, he answers that he has already messaged the questioner that it should not be done. Do not do the pujan or the abhishek of a hollow murti, brother. He says he has been saying this from the very start.

May om be used in the Dattatreya mala mantra?

On japa with om in the Dattatreya mala mantra, he says one absolutely can, there is no difficulty at all — it has been given along with it, so those who wish may do it. In the satakshari, in the sahasrakshari, in all of those there is not that much trouble, and it has already been given. Had it not been there, he says, he would have removed it beforehand.

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.

Does he accept guru seva on Guru Purnima?

Asked, by a listener who says he wants to see how many people do his guru seva this Guru Purnima and how, he replies: what is there to see in this? He has not made anyone a disciple at all, so whether anyone gives him guru seva or not, he never asks for it. Let people do it wherever their own guru is, or whoever they have accepted as guru. As one who is a guide, he too prays to his own guru for himself.

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.

What should be done with a dhoti offered at dev diksha?

The dhoti that has been offered after the dev diksha should be donated to some sevak brahmin. Only do not give it to a brahmin who eats khaini.

The dhotis that have been offered after the dev diksha (Dev Deeksha) should be donated to some sevak brahmin, he says. Only, do not give it to a brahmin who eats khaini.

Can the same supari swaroop be used again for Gauri-Ganesh puja?

Asked whether the supari swaroop on which Ma Gauri and Ganesh ji are worshipped at the time of puja can be worshipped upon again, he says that if it is being continued, then it can be done; otherwise do their visarjan afterwards, or else they can also be kept where Lakshmi and Ganesh ji are.

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.

What is done with the coconut and the purna patra after kalash sthapana?

When the visarjan takes place after a kalash sthapana, the visarjan of the coconut is to be done. The purna patra is either donated in that way, or you can also keep its rice in your own store room.

When the visarjan takes place after a Kalash sthapana, he says, the visarjan of the coconut is to be done. The purna patra is donated in that way; or you can also keep its rice in your own store room.

May clove and cardamom be offered to Ma Kali?

Asked whether clove and cardamom have been offered to Ma Kali or not, he says: absolutely, offer them. Asked whether it was right to make an ahuti of 108 cloves when a havan could not be done at the time of Ambubachi, he says yes, that can be done.

Asked whether clove and cardamom have been offered to Ma Kali or not, he answers: absolutely, offer them. Asked whether it was right to have made an ahuti of 108 cloves when the havan could not be done at the time of Ambubachi, he answers that yes, it can be done.

What is prescribed for the desire for a son?

For putra prapti, he tells a listener who may be in the south — he says he does not know where — that if there is some special sadhak of Shiva ji there who can perform the Mahashasta prayoga, have it done by him; benefit comes at once. Since it is also the month of Harihar just now, having it done in this will also do. Mahashasta is the son of Bhagwan Shiva and Narayan, and by his prayoga vidhi you can obtain swift benefit. Otherwise the rest of the vidhi vidhans have been told to you and are on the channel.

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.

In what form are the twelve Jyotirlinga names used in abhishek?

Asked about the abhishek of the twelve Jyotirlingas, he confirms that it is to be done in this way — as the transcript has it, "सोमनाथाय नमः, मल्लिकार्जुनाय नमः". It is to be done exactly like that.

Asked about the abhishek of the twelve Jyotirlingas, he confirms that it is to be done in this manner — as the transcript records it: "सोमनाथाय नमः, मल्लिकार्जुनाय नमः". Yes, absolutely, he says; it is to be done exactly in this way.

Can the Ram Raksha stotra be done as well?

If you wish to do Ram ji's, he says, then yes, do the Ram Raksha stotra. You can do it after doing 1100 of the Satnam.

If you want to do Ram ji's, he says, then yes — do the Ram Raksha stotra (Rama Raksha Stotra). You can do it after doing 1100 of the Satnam.

May unmarried girls worship a shivling?

Asked whether unmarried girls can do the puja of a shivling, he answers that they absolutely can. Parvati ji was unmarried, and 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.

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.

What benefit is there in adding om before and after every mantra?

Asked what benefit there is in placing om before and after every mantra, he says the answer he has is so fine, but that 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. He notes the Shiv Tandav can absolutely be done. And he allows that 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 like this oneself.

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.

What should be done against a persistent hostile affliction?

If this trouble is happening very much to everyone, he says, then the very first thing everyone should do is a havan of Batuk Bhairav ji at home on a Sunday or a Tuesday — do it or have it done. And his kavach too should be worn. He adds that the Shiv Mahapuran katha will absolutely be begun.

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.

Which parts of the apamarg plant may be used, and how?

In apamarg, its panchang can be used — its flower, leaf, stem and root, all of it can be used. It should be dried and then used in the havan. He adds, on two or three sankalpas taken together, that it will be much better if you take one sankalpa.

In ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home., he says, its panchang can be used. Its flower, leaf, stem and root — all of it can be used. It should be dried and then used in the Havan. On the question of two or three sankalpas at once, he says: take one sankalpa, and then it will be much better.

Is brahmacharya obligatory during the Panchakshari japa?

The observance of brahmacharya in the Panchakshari japa is absolutely obligatory, he says. In Sawan, eating and drinking and the observance of brahmacharya are all obligatory. In Chaturmas it is obligatory.

The observance of BrahmacharyaStrict celibacy required through an extended ritual observance. in the Panchakshari Mantra japa is absolutely obligatory, brother, he says. In Savan, eating and drinking and the observance of brahmacharya are all obligatory. In Chaturmas it is obligatory.

Diksha vidhans are to be completed on Guru Purnima, with a daily Shiv Mahapuran katha through Sawan.

On Guru Purnima, whoever has to do the diksha vidhans and the rest should complete them. Those who are to have a rudrabhishek and the like done should make contact. Those who need arrangements made for a kavach and the rest, who were messaging, should tell him and it will all be done and begun. Preparation will be made from Ashadh Purnima and it will begin from the next day. And in Sawan, he says, they will try to do the Shiv Mahapuran katha daily.

He closes by saying they will meet all of you again shortly. On Guru Poornima, whoever has to do the Diksha vidhans and the rest should complete them. Those who are to have a Rudrabhishek and the like done should make contact. Those who need arrangements made for a Kavach and the rest, who were messaging — tell him all of it and it will all be done and begun. Preparation will be made from Ashadh Purnima, and it will begin from the next day. And in Sawan, he says, they will try to do the Shiv Puran katha daily. He signs off with Jai Ma Vindhyavasini, Har Har Mahadev.