The Five Nights of Diwali — Abhichar, Protection and Siddhi for a Householder

This should be kept fully in our knowledge, the speaker says: if our birth has taken place in Sanatan Dharma, then it has taken place for the sake of sadhanas. If it were for bhoga, only for bhoga, then there are many such places and such countries where there is an abundance and a predominance of bhogas. But if birth has happened in Sanatan Dharma and in the land of Bharat, then along with bhoga such kartavya karmas remain attached to you that those bhogas too somehow carry you towards moksha — towards sadgati, towards urdhva gati.

When you stop looking at it, the speaker says, it will keep appearing before you again and again. But you leave it — saying there is nothing in these things — and at that point you become the cause of your own durgati. One of these things is the Abhichara dosha, abhicharik danda, abhicharik enemy that arises from our own PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., or is given by the devas for your sadgati and your urdhva gati. These too, he says, somehow prove to be boon-giving, if you came onto this path even because of them.

Holi and Diwali, the speaker says, are two such parva kalas in which you will see that the greatest attempts are made to inflict a tantric strike by employing the most degraded vidyas. At this time the matter of Akala Mrityu presents itself — whether it be an accidental death or some other such matter, as at the time of a Grahan. In these there is somewhere a commonality, a single theme: in the person to whom death of this kind is happening, an abhicharik presence is almost always there.

Where such a calamity falls on a household, the speaker says, very few people can accept it. They keep being ruined. That is where it begins. In the course of time, after a very long while, it is understood that yes, this is what it is — and by then it has already spread its roots. If in anyone's kula a sadhak has been born for any reason at all — even if he came to the path of sadhana only because of calamity — and if he is awake and aware regarding all these things, then the descendants who come after him in the future can somehow be secured.

If for any reason you are conscious regarding all these subjects, the speaker says, then do not think that sadhana is to be done only because abhichar has been done upon us or because something has happened to us. The older the abhichar is, the stronger it is, and the newer you are, the more time it takes. But keep taking the benefit of these divine periods. Take the benefit of the Parva Kala, and take the benefit of tirtha sthanas in your life as well — then all those things will also break and be removed.

He says he has always said this, keeps saying it, and will keep saying it, so that perhaps it is understood: maya is with everyone, tests happen with everyone, and the arrangement for breaking a person is complete. Until we become hard — towards discipline, towards the shri charan of our aradhya — maya keeps working upon us, and because of it we keep stepping back again and again. But once you have reached that place and dev kripa has come, you will receive many opportunities, many times over, to come out of all these things, and with great ease. You will receive guidance, you will receive strength, you will receive company. Everything is possible by dev kripa; there is nothing that is not possible by dev kripa.

How is dev kripa of that level to be obtained, the speaker asks. For that the body has to be ground down. However much you are serving, you are doing it by rubbing yourself away. And, he says, he always says this: if you are a sadhak, keep yourself at zero in the midst of society. Do not fall into the state of dvesha. The more you remain cut off, the more you will remain attached to the shri charan of your aradhya. And the more you remain attached to society, the more you will remain cut off from the feet of your aradhya. Pay attention to this.

However good you may be, the speaker says, dvesha comes anyway, because this is the Kalikaal. Through the effect of the Kalikaal, subjects that ought not to arise do arise in the mind, and because of them your fall happens somewhere. So guard against it, if you truly wish to obtain dev kripa. If you want the benefit of a momentary kripa, the siddhi of some one task, then the matter is different — in that case live an ordinary life, take your enjoyment, and then keep taking birth again and again; that cycle will keep running. But if you want in reality to obtain dev kripa as you wish and think, then for that it becomes necessary to establish control over your own heart, your own mind, your thoughts. And in this, he says, the abhichar done upon you helps to a great extent.

There are two kinds of maya in this, the speaker says. This is his own view, formed from watching sadhaks who came because of abhichar and have now become sadhaks. In the first, abhichar was upon the body and the family, a strike was happening, nobody could remove the calamity, so we become sadhaks ourselves, labour hard, walk by vidhi vidhan and obtain dev kripa. The second is what happens after obtaining it: failing the test that follows, or being unable to resolve one's own problem, yet having acquired so much knowledge that one now tells others about their problems and has oneself become a guru. That middle state, he says, is your own prarabdha, which does not want your welfare.

Getting past this and attaining a correct state, the speaker says — when you remain in your dev seva, obtain guru kripa and walk by guru adesh — then that subject is a different one. One should not take too much burden upon oneself. Everyone else is sensible enough. One has to go up to this state, and then you will see this effect. So the state of abhichar, he says, is very beneficial for sadhaks.

Unless some bhoot speaks in your ear, the speaker says, you will not do fierce sadhana at all. Someone whom no Bhoot Badha is tormenting, whom no Preta is frightening — why would he do the sadhana of Hanuman ji? What would he understand of Hanuman ji? Until then he goes only in a mood of pleasure, sometimes when the mind wishes, sometimes when something happens; sometimes he reads the Hanuman Chalisa if he remembers, otherwise not. But when bhoot and pret create havoc in his life — do the devatas not have the capability to stop them? They certainly can stop them, he says, but they want you to become capable, so they bring them into your life. However fierce a sadhak you hold within yourself the capacity to become, that fierce a Pishach appears in your life. Keep this in mind.

Always remember, the speaker says, and look at South Indian films — they show it well. From the front, a full getup, everything fine; from behind, their tatters are flying. This is mostly the condition of your enemies in tantra. When you begin sadhana and go on completing one PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. after another, a year passes, two years pass, and you say your enemy did not even sneeze — we do so much and nothing happens. But he is not showing it, says the speaker; his shreds are flying. Since he was very powerful beforehand, he is not yet publishing himself from the front.

The background of the same person, the speaker says, is that at one time he was so fiercely abhicharik that if anything of yours was in his hands and he was that envious, it would take effect. He gives an incident from long ago, from the time when the iPhone was new and only some people kept one — the matter of an iPhone 7 or 8. A somewhat prosperous man had bought an iPhone for his son. This is an incident that happened in front of him. The boy was new to it, so naturally there was the worry that if anyone touched the new mobile it would break. The visitor asked to see it and it was handed over. As he was looking at it, the boy said, uncle, do not do it like that, it will get spoilt, a nail mark will fall on it, its protector is very expensive and is not easily available. Over so small a thing he took such offence — this is a direct matter, says the speaker — that he said, keep it, brother, you have far too much, and went away. And from there their ruin began. Over the fact that so good an iPhone had been given, he took such dvesha that he had a great deal done upon that child. The situation there became very bad. Those people are all right today, but for at least a year or two they remained troubled. Everyone came to understand that yes, it is coming from there — and from the front he used to say, so there is a lot of pride about the iPhone; we will show you.

In yesterday's video the whole subject was explained, the speaker says, and this too is true: only those in whose fortune it lies will hear those things, bring a little strength into the heart, and actually be able to do them. If prarabdha wishes that you should not be able to do it, then you will gather the materials, but at that same time some video will appear on YouTube on seeing which you will say, oh, there is no need to do so much, just do this — and you will not do that thing. Listen to that subject once with great patience and a calm mind, he says, and consider what stage of tantra was described in yesterday's live.

That prayoga, the speaker says, is entirely initial — meaning that when you go into yoga, when you go into traditional subjects in prayoga, when you have done some anushthans, then it is a completely beginning-level subject. But it is very divine for both purposes: for the destruction of enemies, and for the attainment of dharma and artha, and for the attainment of Lakshmi. And that, he says, happens only by dev kripa.

They alone will make you capable, they alone will make you discerning, they alone will bring you out of the abhicharik state and afterwards keep you capable, the speaker says — for as long as you walk on the path of dharma. But when the suffering is erased, if you then start taking your enjoyment, forget the devatas, begin to move away from the path of dharma, and begin to squander whatever came to you by dev kripa, by your sadhana and by your Tapo-bala, then that same danda, that same state, comes again, and you will have to become the receptacle of dev kopa once more.

In the time of Diwali especially, from the period that begins tomorrow — whichever year you may be listening to this live in, the speaker says — it will always be beneficial for you, and you will get a good result of it in life. First of all, we should make arrangements for the protection of ourselves and our family. That is the very first duty. And for this reason, he says, he always says that a protective anushthan should certainly be done and kept in one's life.

Even if you have done no anushthan, the speaker says — he is proceeding on the assumption that you have done no anushthan for protection, no Kavach, nothing at all, and that abhichar is already present — even then, in these five nights of Diwali, whatever shaktis there are, negative or positive (which depends on us), the shakti, the energy, remains present at its highest level. It is for this very reason that it has been said that siddhi is obtained quickly in this period, obtained with speed.

So now what you have to do first, the speaker says, is make arrangements for the protection of your family. And in protection, what comes first? First of all, for the sake of the kul Pitr. The kul pitrs should be brought into your favour. For people who never do Tripindi Shraddha, who have never done a paath of the Bhagavad Gita, who never do panchbali — for them it is a little difficult. But in these five days especially, this should be done for one's kul pitrs.

It should have been started today, the speaker says, but if you did not hear the earlier live or did not do it, you can begin from tomorrow as well. In that, the very first thing to do is this: if there is a gaushala nearby or in the house, then to light lamps there, to make the sound of guggul, and to perform the pujan of Gau mata. If there is no gaushala nearby, no cow, then at the least this much should certainly be done — whichever gau mata you find nearby should, according to your capacity, be fed absolutely freshly made naivedya from whatever is cooked in your house during these five days. And along with this, at the main door of the house, if it is possible, dhwani should be done upon a cow-dung upla. This in the morning and in the evening.

The best case, the speaker says, is this: if we have never done anything at all, and the state of abhichar is present, and we do not even know whether there are devi-devatas in the house or bhoot-pret or abhichar or pitrs — who it is, what it is. Then in such a state, dry cow dung beforehand — that is, make a lamp out of it and let it dry — and putting mustard oil in it and putting five wicks in it, light it on both sides of your main door.

If cow dung cannot be obtained, the speaker says, if you are in such a place, if you are abroad, in some place of that kind, then arrange for gomutra. And let it be online if that is what it takes — obtain some soil that is of the land of Bharat, sacred soil and so on, of the Ganga region and the like. Mix gomutra, Gangajal and so on into that soil, and make the lamp from that very thing. It should be a kaccha lamp, not a pakka lamp — a kaccha lamp. Light two lamps in it.

In whose name will each of the two lamps be, asks the speaker. One will be in the name of your Kula Bhairav. If you do not know the name of your Kul Bhairav, there is no difficulty — then in the name of Batuk Bhairava ji. And the second in the name of Bhagavan Narasimha. The lamp should be so deep, so large, that it can burn for at least three or four hours. Five thin wicks are to be mixed together in it, and there will be a single flame. Five faces are not to be lit. In one and the same place, make five wicks from thin, thin cotton, so that the wick is not too thick and so that it can burn and remain alight for a long time.

If it is a south-facing house, the speaker says — meaning that as soon as we step out of the house the southern direction falls there — then, asked whether the lamp's mouth should be turned that way or not, he says: brother, do it. In these five days there is no difficulty. It can be turned to the outside. On the remaining days, place them facing one another, and then they will be towards the east and the west. So light them according to your own doubt — or rather, without keeping doubt, light them accordingly. But in these five days, if you do it that way there is no difficulty, because the Yama devata too will most certainly come. In these five days there is the coming and going of all.

The second task, the speaker says: do DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space. morning and evening. In the evening especially, dhooni should certainly be done. He notes that he is giving an entirely ordinary and simple beginning-level matter here for those who know no mantra; the mantric version of it will be a separate subject, and most listeners will know it in any case, but even so do the dhooni without fail. On a cow-dung upla, mix raal, yellow mustard and lal chirmi if it can be obtained, and guggul. Mixing all of these with black pepper and the like, a protective dhooni should be made.

This dhooni and this lamp, the speaker says, produce such a state that if some person is performing abhichar upon you, if a Kritya prayoga or an abhicharik prayoga has been done against you, if there is a coming and going of that energy there — then at that very moment all these things begin at once to destroy it. They do not let it establish its seat there. Their effect is not able to fall.

And if the state of abhichar is already present, the speaker says, then when you perform yam deep daan there, when you make the nikari for the Kshetrapal and the others, by that too whatever maya of theirs there is gets broken. Whatever path had been built for the purpose of the abhichar breaks; that thread breaks. And after that they keep becoming weaker. But after that, he says, you should then perform your own anushthan and so on.

However much positive energy you keep causing to be present there in these times, the speaker says, however much japa, tapa, Havan and so forth keep happening, that much will the devi-devatas of your house be nourished, that much will the energy of your aradhya be nourished there, and by that much will this abhicharik shakti keep growing weak.

Suppose a prayoga of abhichar has fallen upon someone, the speaker says. Someone's health has gone bad, and now it is being understood that there is an abhicharik state, you are coming to know of it, and until now you have done nothing. You have made no mantra siddha, you do no japa, you do nothing at all. In such a state, kshetrapal nikali remains the very best. You should do that. When you bring out naivedya and so on in the ordinary way for the sake of the kshetrapal — there is a video of it on the channel, which you can watch — then a very great relief comes from it. At the very least, the abhicharik shakti immediately goes back. And no dosha attaches to it either.

Apart from this, the speaker says, when you have already been doing sadhana, have been performing anushthans until now — then first of all, for the sake of protection, if no other subject is known, light a lamp at the main door, putting mustard into it and putting clove, camphor and so on into it, and light it there. That lamp should be large and should keep burning for a long time. In the name of Narsingh Bhagavan and Bhagavan Batuk Bhairav ji. After that, perform your own sadhanas.

If the state is becoming such that, because of abhichar, avesh is coming upon someone's body, and because of the avesh your pujan-paath is not able to be done, then in such a state you should take someone's help, the speaker says. One should not do very much by oneself in this state — if you have no knowledge and if you have not yet done any purashcharan of a mantra. Because you do not know what your enemy, who is driving these shaktis in the abhichar, is doing from over there. And if you do something wrong, there will be difficulty here. That is why this should certainly be done.

At this time it should also be kept in mind, the speaker says, that with the prayogas which are performed at the time of Diwali — the prayoga of ganant and the like in abhichar and so forth — the related limb of the body is what gives trouble. Right now, he says, you can see: in the last day or two we are hearing some news around us — so-and-so has got paralysis, such a difficulty has arisen suddenly. All these things that begin suddenly around Diwali are somewhere the point at which testing has begun. It cannot be said flatly that it is not so. At present the numbers of such cases increase.

So whenever such a state should arise, the speaker says, then for the sake of protection the quantity of deep daan for those devatas who are the presiding deities of protection should be increased. Deep daan should be done in pairs. Whether you do it for Hanuman ji — his will be two deep daan. Do it for Narsingh Bhagavan — his too will be two deep daan. Do it for Bhairav ji — his too will be two. Do it for the sake of Bhagavati — hers too will be two.

The ishta devi of tantra who remains present at this time, when this subject is going on, the fiercest energy — that, the speaker says, is Bhagavati Mahakali, who is present at this time. Because of the different kalpas in which Bhagavati manifested at different times for the slaying of different daityas, this too is one of the foremost such times. Just as Bhagavati manifested in the sandhi kaal, and that is her chief time, so likewise this too is a chief time.

A subject arises here, the speaker says: that all householders should certainly perform the pujan of one principal shakti. As at the time of Diwali, the pujan of Lakshmi and Ganesha ji is being done, and the pujan of Kubera ji is being done. For Kuber ji's pujan he has put up separate videos and has shared them again and again. Do not leave out Kuber ji's pujan.

Just as in Navratri the pujan of Batuk Bhairav ji is necessary, the speaker says — it is not that you did only Bhagavati's pujan and it was done that way. People do the pujan of Ganesh ji and of Bhagavati, but many leave out doing the abhishek of Shiva ji, because his abhishek does not happen at all in their daily worship. In Navratri and the like, if Batuk Bhairav ji's pujan does not happen, then somewhere that pujan remains incomplete. In the same way, at the time of Diwali the pujan of Kuber ji is very necessary — especially from tomorrow, which is Dhanteras; from that time it is extremely necessary.

A yaksha, the king of the Yakshas, the friend of Bhagavan Shiva — Kuber ji Maharaj — his pujan is extremely necessary in Diwali, and especially from Dhanteras, the speaker says. The responsibility for the protective prosperity of whatever wealth will come into your house and whatever increase of wealth will take place is his. May your treasury never be empty: he is the koshadhyaksha, so he will never let your treasury be emptied. And so that no breach of any kind can be made in it, the yakshas and the yaksharaj give protection. They protect and increase wealth, prosperity and property; they are the koshadhyaksha, the lords of wealth. It is for this reason that their pujan should certainly be done on the day of Dhanteras.

Second, the speaker says, the pujan for the sake of Bhagavati — that too you will begin from tomorrow. Whichever principal pujan you perform: do it for the sake of Bhagavati Mahalakshmi, do it for the sake of Bhagavati Mahakali, or do it for the sake of some other shakti. According to what your life needs at present, you will select the shakti accordingly and then perform their anushthan and so forth. This was already discussed yesterday.

Some principal prayogas the speaker sets before the listeners, from doing which in Diwali great benefit will be obtained. Deepdaan is the foremost. Do as much deepdaan as is possible. Beyond that there is nothing at all. However much deepdaan there will be in Diwali — whether you do the deepdaan of amla, do the deepdaan of lemon, do it of coconut — that much the most excellent fruit is going to be obtained by you. Yesterday's video, he says, discussed this in detail.

After that, the speaker says, yesterday there were the two matters of the destruction of disease and the attainment of wealth. Today what is prominent is for the destruction of abhichar, for protection, and for the sake of attaining siddhi. So the sadhaks who are attempting first of all for the destruction of abhichar should select those shaktis which are ugra: Bhagavati Pitambara, Bhagavati Mahakali, the ugra forms and mantras of Bhagavati Durga, about which material has already been broadcast on the channel — and Bhagavan Mahabhairav.

All the members of a family cannot perform the pujan of one single shakti, the speaker says, so keep this too in mind: if, for instance, someone is doing Mahabhairav, it is not that he will now start from the evening itself. The pujan which has to be done in the evening for Diwali must certainly be done — whether of Bhagavan Kuber ji, or of whichever principal forms of Bhagavati you will worship, along with the Kuldevi and kuldevata, of all of them. After that, you will do the main sadhana at night, from ten or eleven o'clock. It should be like this.

Asked whether the sadhana of the Kamakhya Kavach can be done on the day of Diwali, and how the amla prayoga he described and the japa of the Kamakhya Kavach are to be done together on the day of Diwali, the speaker says this is a matter of your own time — when and for how long you have to do it, do it accordingly. After doing the evening pujan and all the rest, the whole matter of siddhi at night — whichever kavach you may be doing the siddhi of, whichever mantra you may be doing the siddhi of — all of that you have to do in the nisha kaal. From ten o'clock, or from nine o'clock, until one or two o'clock at night.

As to staying awake the whole night, the speaker says, that will be the Monday mahanisha pujan. On Monday night no one — no sadhak — is to sleep; those who will sleep are a separate matter. But on Monday night, on that very day, is the Mahanishitha, the mahanisha pujan will take place, and so on that very day nobody should sleep at night. Sadhaks and sadhikas should not sleep; they should stay awake all night. Sleep during the day, take rest, so that sleep does not come at night. At night do your japa and tapa, complete the prasaran that has to be done, do the havan and the rest in the last prahar. In the morning bathe again in brahma muhurta by 4:30 or 5:00, do the morning pujan, do the arti and so on, and then rest. And on that day the broom is not to be used early in the morning either — keep this in mind. After the mahanisha pujan of Diwali, the broom is again not swept early in the morning.

Asked by a listener whose father has passed away whether he cannot do any big sadhana, and until when he cannot, the speaker answers: Until your Holika Dahan takes place. After that, in the new samvat, you will again perform a new anushthan. Until then, you can do as many recitations of the Shrimad Bhagavad Gita as you can. Do the repetition of any one adhyaya; it will be very good.

A listener writes that he lives in his aunt's flat, that the whole Vastu is upside down, and that there is a toilet in the ishan kon; he asks for some sadhana so that his own separate house may come about. Taking this very sankalp, the speaker answers, do the anushthans that were described yesterday. He adds that this matter is seen in new houses — a completely new, very good house — and says he does not know whether the people who build them do it deliberately or what, but they make the toilet right in the ishan kon. He is speaking of new places, newly built houses that he is seeing, which people are also buying; and in that too the remarkable thing is that even people who look decent are buying them.

Asked by a listener who wishes to do the mala mantra along with the Lakshmi Ashtak how many he should do, the speaker answers: do 108. Asked whether the Mahalakshmi Ashtakam can be recited by making a Samput from the fourth adhyaya of the Vishnu Sahasranama, he answers that it can absolutely be done.

Asked at what time the Yam deepdaan is to be lit, whether a coin or black sesame or something of the kind is to be put in the lamp, and how many days it is to be lit, and to explain it once more, the speaker answers: See, the answer to this question is that it depends on what tradition exists in the region where you live. In some places it happens on the day of Dhanteras, in some places on the day of Chaturdashi. So do it when it is done on your side. As to how and at what time it is done — on his side, mostly, once those who are to take the night meal have eaten, once all the members of the family have done so, then the deepdaan for the sake of Yama is performed. In some places the rule is that it happens in the evening itself. So do it according to whatever the vidhan is on your side. In the evening, or after the evening, you can do it at any time.

A listener says he has to perform the Dev Deeksha vidhan of Bhagavan Dattatreya, that there is no pandit ji there to have it performed for him, or who would do it on being asked. You will have to do it yourself, the speaker answers. He adds that he does not know whether they will let it be done there, since at present no acquaintance of his is present in that place.

Asked whether, along with the five-day amla prayoga, the 64 Yogini prayoga can also be done, the speaker answers: never leave the 64 Yogini. He says he has repeated this thing many times — keep the whole paath and the prayoga of the 64 Yogini in your nitya practice, for the protection of the family. Asked separately whether the paath and pujan of Lakshmi Mata can be done at night past two o'clock, he says you may begin at any time; there is no question of only up to twelve.

The beejakshar sadhana of Hanuman ji or of Ram ji, the speaker says, is not possible to give right now. To a listener who says he will send medicine, he replies that his state at present is not even one in which medicine can be taken. If medicine is taken, what will its effect be — there is that difficulty too: sleep will begin to come, and then how will the sadhana be done? That too becomes a matter.

He mentions that he had wanted to write a certain subject, then thought that people might begin to take it in the manner of superstition, so he did not write it. One thing, he says, is that fear should not be spread among people by telling every single thing. On speaking the actual reality, people become frightened. For that reason he did not write this subject — otherwise, for the sake of sadhaks, there are certain matters that he has been observing from Durga Puja until now. It is somewhat a matter for research.

A listener asks whether the Yogini namavali may be recited over two pomegranate seeds each, or over black grapes, and whether all the members of the household can then eat them as prasad. They can eat them, the speaker answers; there is no difficulty in it, if you wish to eat them after performing archan.

Asked whether the Mahalakshmi Ashtakam is to be done without a samput, and whether the phalshruti is to be read every time or only at the final round, the speaker answers: Yes, it is to be done without samput, so the phalshruti will be read only at the last time. In any case, he adds, the phalshruti is read only at the last time.

Asked by a listener why, if Bhagavati Parvati is the mool shakti, the Chandi Path became so widespread among so many people, the speaker replies that he can see no basis or sense in this question, and asks what its purport is and whether the questioner can explain it. Its meaning would be, he says, that you are simply not able to understand Bhagavati Parvati and Chandi. For you, Chandi is someone else and Parvati is someone else. It is a straightforward matter — that is precisely why you are saying it: Chandi has become someone else for you. So if this itself is not clear to you, then this question can have no sense either.

Asked whether the Kamakhya Kavach can be done, the speaker answers that it absolutely can be done. If you are in menses, then the vidhi of the Kamakhya Kavach will be remembered, if you have heard the live from the time of Durga Puja — that same vidhan will remain. And as to what the tantric matter behind it is, he says, all of that he explained at considerable length there; so listen to it once, it is a thing of much use.

Asked whether two Shaligram ji can be kept in the home temple and whether a woman can touch Shaligram ji, the speaker answers: See, in the vidhi, niyams and so forth for keeping Shaligram ji, it is there that if you live by the niti and niyam, and especially if there is a guru's adesh, then you should keep it. The touch of Shaligram ji is in many places forbidden for a woman, he goes on — but if it is a family of that state, then you may keep it. Still, it would be better that you look into it within your own household and family and only then keep it. If you are placing a new one, take the advice of some learned person according to your own family, and keep it after that.

Asked whether the amla lamp can be taken in the hand, lit, and then kept in a plate, since the household may create a quarrel on seeing it in the hand and asking what this is, the speaker answers that this subject he also spoke of in the video he cut and posted today, and spoke of yesterday too. It can indeed happen that they will see the amla lamp in the hand and become frightened — good heavens, what tantra vidya is this person doing. If such a state arises, then you may set it down. There is no difficulty in this. It is not so that if you put it down from the hand out of it some trouble will arise; there is nothing of that kind.

Asked what to do when there is no Vigreh of Lakshmi Mata in the house, the speaker says he has written and said this many times: Brother, Bhagavati Lakshmi is the shakti endowed with the Shri tattva, the complete Shri form — keep a vigrah of her, or a beautiful picture, in the house from this Diwali onwards. And if even then there is no wish, then for pujan use the very form of the Devi that you keep, endowed with the Shri tattva. There is no difficulty in it. Asked about the Kalka Yogini sadhana, he says it can absolutely be done.

Ever since the month of Kartik began, the speaker says — see, for the Kalka Yogini or the other Shabari Vidya sadhanas he does not apply much pressure, and for this reason too he does not discuss them very much: because those things are very sharp. And, he says, he does not know whether you have done at least some foundational sadhanas or not. If he now keeps discussing only that again and again, then a great many people will indeed do all those sadhanas — but when the energies become present and when their effect falls, not everyone is able to remain balanced. For this reason, he says, it is better that whoever goes into all those should have done at least five lakh of the Panchakshari Mantra.

Although, the speaker says, there is no such issue in the Kalka Yogini itself — but the enjoyment that comes in it, when tasks begin to be accomplished and the intellect opens up greatly, is such that a person begins to repeat it to a very great extent, very excessively. And in that prayoga the result comes immediately. As for the misuse of it, nobody will report it clearly. As long as nothing is happening, mails and messages will come saying nothing has happened, nothing has happened. And once the enjoyment of it working begins, nobody will say anything at all. Only when a mistake occurs in the enjoyment of its working does it come — a year or a year and a half later — that this and this was happening, and now we have done such a thing. Then it is understood.

To all the mothers and sisters who will be in their period at the time of Diwali, the speaker says: look at this clearly. This period is Narak Chaturdashi, the slaying of Narakasura, and from where Narakasura's connection comes — look at it directly now, and hear this story once again. How Bhagavan Shri Hari Narayana, in that avatar of his which is Krishna ji, performed the slaying at this time. And in what manner, at that time, the slaying of Narakasura took place through his shakti. So on the one hand the Chaturdashi is connected with Narakasura, and the very name Narak Chaturdashi was given from that. And Bhagavati Kamakhya remains fully awake at this time, because Bhagavati is the ishta shakti of tantra.

At this time, whichever woman, whichever mother or sister is becoming rajaswala, should — if she does nothing else — sit on her own bed and spread a red cloth. And keep red clothing to wear as well, entirely red. Become fully tantric, the speaker says. And, he says, he has discussed before that without going to the pujan sthan, sitting in your own place in that state, if the Kamakhya Kavach is committed to memory then it is most excellent. Begin its repetition. Recite the mool kavach 108 times, at night in the nisha kaal.

You are not to light any dhoop, any deep, any lamp, the speaker says, and you are not to do anything anywhere. Just do its japa, again and again. And in that state keep in mind: neither a boon to anyone, nor a curse to anyone. Nothing to anyone in anger — because at that time such a state exists that great irritability arises, and much else happens. But if you are doing japa, then you are to say nothing to anyone.

And once such a state has come, the speaker says, then especially for those who are in the Vaishnava parampara he cannot say. For them it would not be proper to say anything. But for those who are in the Shakta parampara, who perform devi pujan — for them it is a boon, if such a state has come about.

Especially on Chaturdashi, if you are in such a state, or in such a state on the Amavasya of Diwali, then do not keep this doubt in your mind, the speaker says; do not worry that we are unable to do the puja. There is no difficulty. Someone or other in the house will do the pujan of all the devi-devatas. You have to do nothing. Wear your red cloth and the rest, sit on your asan, and comfortably sit and do 108 of the Kamakhya Kavach. And take it into your life — the most divine of the divine, which you cannot even conceive.

And he himself says this subject, the speaker adds: that the mothers and sisters who do 108 of the Kamakhya Kavach, in such a state, and at the time of Durga Puja too, and according to the discipline of this niyam — it is not that we now sit down at the pujan sthan and do it; there it becomes a mess. The niyam is exactly according to what it is. Such women, he says, he too wants their grace and blessing; may you always be gracious upon me.

Of the amla, the speaker answers a listener, only one lamp will be lit in the hand. What is to be kept burning in the hand — that will be only one lamp. The rest is the vidhi of deep daan and so on. Once a deep daan has been done and is complete, after that there is no need to light it again in the case of the amla one. The amla that you keep in the hand should be large, and for it you have to sit with ghrita.

As in Navratri, the speaker says, when we do the descending order at the arti, in that there is no need to light lamps again. But if you now have to do something on Dashami, you cannot do it on Dashami with those lamps. The reason is that the shakti established in Navratri on the day of Pratipada will in truth remain until Navami; her Visarjan never takes place. But here, when you are performing deep daan, then you are not holding them back — their visarjan is taking place. Therefore you cannot use that same one again. Only those whose visarjan will not happen are used again and again. Here we will perform pujan and the visarjan will take place.

As in Diwali, the speaker says, from the day of Dhanteras when you are going to begin the sadhana — if from that day onwards someone is burning an Akhand Jyot, has kept it lit, then that is a different matter. But if you are doing a sadhana of one day at a time, doing it leaving a day in between, or doing it weekly, then every single thing — all this clay-made material — will be put fresh.

As a second option you may take an alternative, the speaker says, but whether a result of this level will be obtained in it or not, that cannot be said. In it, as with the khappar that you fill — as in this Kalika Yogini practice — in that same way you can cut a coconut and light a lamp in that too. That kind of deep daan is to be done in Diwali in any case. So you can also light such a lamp and sit with it.

All right, the speaker says: those who are not getting amla should do it with gari. The dry gari that there is — cut it, and make your lamp from it. Fill it with ghrita. And having filled it with ghrita, put haridra and the like into it — haridra churna — and after that light it, and then do the paath. This can be done.

Asked to explain briefly what is to be done from tomorrow morning, the speaker says: tomorrow is your Dhanteras, from the madhyanh kaal. He says he is telling everything from his side, but that you should do it according to the convenience of your own body, as much as you are able to bear. He is not saying that it has to be done like a slave to the letter. Ordinarily, since in the five days of Diwali the pujan of the sandhya kaal has special importance, sadhaks — especially those who are going to do sadhana — should take phalahar during the day. And after performing the pujan of the evening period, when your pujan will be complete by eight or nine o'clock, then you should take a meal one time.

Now it is not the case that people should stay on fruit alone for all five days, the speaker says; that too would be wrong. The sandhya pujan means that a meal is to be taken one time, at night. But on the day of the Diwali mahanisha, on Monday, this time — and whichever year you are listening in, on whichever day the Diwali mahanisha pujan falls — on that day you should keep a full fast. You should remain on phalahar, as much as the body supports.

Now for tomorrow's day, the speaker says, do the morning pujan and make all the preparations. In the evening period, first of all, after performing the pujan of Ganpati ji and Bhagavati Parvati ji, and then after performing the pujan of Bhairav ji, of Batuk Bhairav ji, certainly perform the pujan of Bhagavan Kuber ji. And begin the pujan of Bhagavati Lakshmi also in the sandhya kaal. Do 13 deep daan tomorrow without fail.

And on tomorrow's day there is the custom of bringing a broom — a broom should be brought, but it should not be used, the speaker says. The old broom is also not to be removed; the new broom is to be brought, and that too is not to be used. So you may certainly bring it — it is a symbol of comfort. Bring them. Mor pankh and the like, if they are found, you can also bring; you can bring green coriander.

All this was described in great detail in the earlier videos, the speaker says, in the old videos, if you have heard them; and there is a whole Diwali playlist, in which you will get these things in full detail. Coriander should be kept in the pujan. Rock salt should be kept in the pujan. Use it afterwards. It is used in the binding of the house.

For those whose Vastu is bad, the speaker says — for instance, the nairitya kon has to be kept heavy and it is light, or there is some disorder in the ishan kon — then to some extent the use of rock salt that you make in this pujan helps. What is to be done with the rock salt is to keep it in a bowl and simply offer it; nothing more. Then you tie that same rock salt in a white cloth and hang it in the direction in which the vastu dosha lies. To some extent the negative energy is somewhere diminished, and the vastu, let us say, becomes balanced for some time. You get the opportunity to have some correction carried out; good sense comes.

And from tomorrow itself you will now begin the pujan of the nisha kaal, the speaker says. For the pujan of the nisha kaal you can do it from the sandhya kaal itself. It is not that you have to do it from twelve or one o'clock. So you can do it. If you are going to begin a paath, or whatever japa you are going to begin, you can do it from tomorrow. This is tomorrow's special pujan.

Panchbali will certainly take place, the speaker says. He repeats that it should not be missed under any circumstances for sadhaks. As soon as you give food to living creatures from your own body — when you feed gau mata, the dog, the crow, the ant, and man — the many known and unknown sins and doshas committed through your body are immediately destroyed, and the fruit of your mantra japa also begins to be obtained by you. So do that without fail.

After this, the speaker says, comes the day of Chaturdashi — when the next day comes, on the Sunday, on that day too you will do the morning pujan that you do. In the evening period, on that day the Yam deepdaan will be special. On that day there will also be the Hanuman Jayanti, so a special pujan of Bhagavan Hanuman ji may be done in the evening period on that day. Whether you wish to offer him the chola, to do deepdaan, to do a havan with the Chalisa at a Hanuman ji temple — you may do it, in a special manner.

In the evening period, performing pujan by means of fourteen lamps, the speaker says, you will light those fourteen lamps at different places. Every day the deepdaan of amla will keep taking place separately — whether you do 11, do 14, do 27, or do it according to the tithi. Do it without fail; at the least certainly do two. If you cannot do very many, then keep doing the deepdaan of two amla continuously.

A lamp will certainly keep burning near Tulsi ji, the speaker says. A lamp will certainly keep burning at the main door. Those people who wish to keep a vrat — even if it is of the Chaturdashi, or even if they are going to celebrate the Hanuman Janmotsav — those people will do it on the Monday itself.

For proof of this, the speaker says, you may look at the divine kshetras where the pujan of Hanuman ji is going to be performed and where the Janmotsav is going to be celebrated. According to him too, wherever he has looked, this is what is being done — because the Amavasya is nishith-vyapini and the Chaturdashi is being taken according to udaya. So both parvas are becoming very beneficial for you. So those whose kuldevata is Hanuman ji, or who are going to celebrate his Janmotsav, whose ishta aradhya he is, who keep a vrat for his sake, who are going to perform the Chaturdashi pujan — all of them will keep the vrat and so forth on the Monday, and on that same day perform their special pujan.

But those who are going to perform the five-day pujan according to tithi, who are going to perform each day's pujan, the speaker says, should especially perform the Chaturdashi pujan on the Sunday evening and should perform Hanuman ji's pujan too. If they will do it on the next day as well there is no difficulty, but on that day, in the evening, do at least a brief pujan without fail. In the house, pujan for the sake of Hanuman ji should certainly take place on that day. If it is possible, do a havan and the rest with the Hanuman Chalisa.

After that comes Diwali, the speaker says — and for Diwali you have to keep the fast the whole way from morning up to the mahanisha, and do your pujan at whatever times are convenient to you. For the morning pujan of your sandhya, in the sthir lagna that is being obtained, perform the pujan of Bhagavati Lakshmi especially. And after that your sadhana, whatever japa and tapa are to be done — and in the mahanisha, after one or one-thirty, or as is convenient, your havan will then take place. There will be ratri jagaran. This will go on for you the whole night.

From Monday night through to Tuesday morning, the speaker says. After that, perform your sadhana for the two days that follow. The Purnahuti you may do, if you wish, in the maharatri of Diwali itself. Or if you have to do further havan and the like, then you can do havan and so on according to your convenience up to the Dwitiya tithi, on the Wednesday. But do this much without fail: that you certainly perform a havan in the mahanisha of Diwali.

Now some divine soul may take avatar and put a video on YouTube saying that if a havan is done on the night of Diwali then bhoot and pret will come, rakshasas will come, and that it should not be done. Then, brother, salutations to them, and salutations to you as well, the speaker says. According to him, everyone should perform havan and the rest in this maharatri.

This is not an ordinary day, the speaker says; it is the pujan of the mahanisha. This is the very time when the divine form of Jagadamba — whether it be the protective form or the form that bestows wealth — all of them are present in full. And if you go to sleep at that very time and do nothing, then what benefit is there? There is no need to be so frightened.

Yesterday a prayoga was described, the speaker says: according to Vanaspati Tantra, the use of a mala — how one is to use a mala of white gunja for the destruction of thoughts and the like. Asked how ugra its vidhan will be: In it he had said to keep ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood in the eight directions, in the hand itself. Upon that apamarg wood you can afterwards perform dhooni.

Whoever has an adhi or a vyadhi in the body is to be given prokshan, the speaker says, and it is to be thrown away early in the morning. Asked when we are going to do it this time, he says that this time it will be on the Tuesday morning, because the morning Amavasya is on the Tuesday. So, on the Tuesday morning.

Applying sesame oil to the body, the speaker says, perform prokshan with the apamarg wood and throw it outside. Then bathe and so forth. This should certainly be done. Daridrata is destroyed by doing it here. So he hopes he has told the whole sequence, he says, and all of this you must certainly do.

We say again and again for the yajnopavita, the speaker says: the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. has to be had done, and it is necessary for dwijas. So bringing an acharya ji from the Vindhya kshetra itself, all of them there — some twenty to twenty-two people — had it done; the video of it too you will find on the channel. The yajnopavita samskar of all of them took place. At the least they are making this much effort to walk on their own path by dharma, he says. You too should be inspired, and do it. Those who are young should certainly be inspired.

Asked whether saffron, sandal and cardamom can be put into the amla lamp, the speaker answers that there will be no room left in it. If you were to put saffron, sandal and cardamom in, then for that you would have to make it so deep that your hand would immediately begin to burn. Do not put so much into it. Put only ghrita — that is quite enough.

A listener says that her husband's grandfather has passed away, that a year has not yet passed, and asks whether no havan at all can be done at home at present. See, the speaker answers, for a havan and the like even he cannot say, because it is not known whether their Varshiki has taken place or what has happened, or has not happened. But you can certainly do paath, deep, daan and the like.

The second subject, the speaker says, is that the Diwali anushthan that is now going to begin will run in full from tomorrow through to the Wednesday. For it, everything is in writing on the grihasthapujansamagri site, and it is in the group as well. Read it, and if you wish to take part in it according to your convenience, you can give the details. The whole subject has also been written in the description of this video.

In the brihad anushthan of Van Durga and the Mandar Vidya of Bhagavati Baglamukhi, the speaker says, the tantrokta mala of RudrakshaA sacred seed strung into rosaries and worn during shiva worship. that is going to be made for the sake of Bhagavati — let him remind you again that you are not to wear it. It will remain on the Shri vigrah of Bhagavati. It can be made to be worn by every shakti related to the Shri kula. If there is a Shri vigrah and so forth of Bhagavati Durga ji, it can be made to be worn on that as well.

In Bhagavati Kali, if it is Dakshina Kalika and the like, they may be made to wear it, the speaker says. But if there is a Shri vigrah of Shamshan Kali in your house and you are performing her pujan — if you worship Bhagavati Tara and her Shri vigrah is present — then do not have this mala worn upon them. Then it will become disordered; the matter will become a different one. No harm will come to you, but even so a matter of dev dosha will arise, because the mala will be a thing consecrated by the Mandar Vidya kalpa and the rest — so it is not to be put in that way upon the other Mahavidyass.

Whichever is the saumya shakti, the form of Bhagavati, of the Devi — and especially if there is a vigrah of Bhagavati Lakshmi ji, or a picture — then put it on those, the speaker says. If there is none, nothing has to be brought; there is no difficulty. Seat her in a beautiful vessel, or in one of the copper tiffins that are available, spreading a red cloth in it, and show dhoop and deep daily. Even this much is a great deal.