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

Why is the five-day Diwali mahaparva called extremely important?

The five-day Diwali mahaparva, beginning the next day. The speaker calls the subject extremely important, because those on whom these five nights of the Mahakal Ratri have a negative effect know what the consequences are.

The speaker says today's subject will be extremely important, because the five-day mahaparva of Diwali begins from tomorrow. Believe it or not, he says, those people upon whom the negative effect of this five-day festival of the Mahakal Ratri falls know very well what the result is.

Which parva kalas should never be allowed to pass empty?

There are certain parva kalas in the year that should never be let go empty, and among them Diwali is the foremost.

There are some parva kalas in the year, the speaker says, which should never be allowed to go empty. Among these, Diwali is the most prominent.

Why is birth in Sanatan Dharma meant for sadhana, not just bhoga?

He says we should keep it fully in our knowledge that if we have been born in Sanatan Dharma, it is for the sake of sadhanas. Had it been only for bhoga, there are many other places and countries where bhoga is abundant and predominant.

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.

Abandoning the duty as empty makes a person the cause of his own durgati — abhicharik dosha, danda and enemies among its forms, which may yet prove a boon.

The speaker says the matter will keep presenting itself before you; when you abandon it, saying there is nothing in it, you yourself become the cause of your own durgati. One form this takes is abhicharik dosha, abhicharik danda and abhicharik enemies, which he says can also prove to be a boon.

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.

Which two festivals see the most tantric strikes?

Holi and Diwali, says the speaker, are the two parva kalas in which the greatest attempt is made to strike tantrically by using the most degraded vidyas. At such times, cases of akal mrityu — accidental death or the like, as at the time of an eclipse — almost always have an abhicharik presence somewhere in 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.

Why does a household usually fail to recognise abhichar in time?

Very few people accept the calamity for what it is; they keep being ruined, and only long afterwards does it become clear — by which time the thing has spread its roots. If for any reason a sadhak is born in the kula and is awake to all this, the generations that come after can be secured.

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.

Should one practise sadhana only because abhichar has been done?

No. If you are conscious of these subjects for any reason, the speaker says, do not think you must do sadhana only because abhichar has been done on you. The older and stronger the abhichar and the newer you are, the longer it takes — but take the benefit of these divine periods, of parva kalas and of tirtha sthanas, and those things will break and be removed.

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.

Why do maya and testing come to everyone?

He says maya is with everyone, tests happen with everyone, and the arrangement for breaking a person is complete. Until we become hard in our discipline towards the feet of our aradhya, maya keeps operating on us and we keep retreating; but once that place is reached and dev kripa comes, many opportunities arise to escape all of it, and very easily.

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 should a sadhak conduct himself in society?

The speaker says dev kripa of that level requires grinding the body in service. If you are a sadhak, keep yourself at zero in the midst of society and do not fall into the state of dvesha. The more cut off you remain, the more you stay attached to the feet of your aradhya; the more attached you are to society, the more cut off you are from those feet.

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.

Why does dvesha arise even in good people?

However good you may be, dvesha comes, because it is the Kalikaal; subjects that should not arise come into the mind and cause a fall. If you want only momentary kripa or the siddhi of one task the matter is different — live an ordinary life and keep taking birth. But for real dev kripa, control must be established over the heart, the mind and the thoughts.

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.

What are the two kinds of maya for one who came to sadhana through abhichar?

The first is that abhichar was on the body and the family, no one could remove it, so the person became a sadhak himself, worked hard by vidhi vidhan and obtained dev kripa. The second is the middle state: failing the test that follows, unable to solve his own problem, but with enough knowledge to start advising others and become a guru himself — which the speaker says is prarabdha that does not want your welfare.

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.

Past the middle state, remaining in dev seva with guru kripa and walking by guru adesh, abhichar is seen for what it is — and for a sadhak it is very beneficial.

Crossing beyond that middle state and reaching a correct state, where you remain in the service of your deity, obtain guru kripa and walk by guru adesh — then the matter is different. One should not take too much burden on oneself. That is the state to go to, and then the effect of abhichar is seen for what it is: for sadhaks, it is very beneficial.

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.

Why do the devas allow a pishach into a sadhak's life?

The speaker says that unless a bhoot speaks in your ear you will not do fierce sadhana at all. Someone unafflicted will never take up Hanuman ji's sadhana or understand him. The devas certainly have the power to stop bhoot-pret, but they want you to become capable, so they place them in your life — and the fiercer a sadhak you have the capacity to become, the fiercer the pishach that appears in your life.

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.

Capacity is not lacking in living human beings: a body broken by abhichar can be healed and a certain level reached, if sadhana is done.

The speaker says there is no shortage of capacity in us living human beings. Yes, because of abhichar the body is broken and that much strength is not there right now — but this can be healed, and a certain level can be reached if you do sadhana.

There is no lack of capacity in us, in living human beings, the speaker says. Yes — because of abhichar our body is broken, and we do not have that much strength at present. But this can be healed. A certain level can be reached, if you do sadhana.

Why does an enemy show no sign of damage even after years of sadhana?

The speaker likens it to South Indian films: a full getup from the front, but from behind the person is in tatters. In tantra this is usually the state of your enemies. You do purashcharan after purashcharan for a year, two years, and think your enemy has not even sneezed — but he is not showing it; his shreds are flying. Because he was very powerful earlier, he does not publish himself from the front yet.

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.

A visitor took offence at being told to handle a new iPhone carefully, said 'keep it, you have far too much', and left — and the family's ruin ran a year or two before anyone saw its source.

The speaker recounts an incident he witnessed, from the days when the iPhone 7 or 8 was new. A well-off man had bought his son an iPhone; a very envious visitor asked to see it, and the boy said not to handle it that way because the protector was expensive and hard to get. The visitor took such offence at so small a thing that he said "keep it, you have far too much" and left — and the family's ruin began, lasting at least a year or two, until everyone understood where it was coming from.

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.

What protects a person from a powerful enemy who does abhichar?

However powerful your enemy may be and however much abhichar he does on you, the speaker says, if you are walking with dharma then the dev shaktis will somewhere show grace upon you and will make you capable.

Keep this in mind, the speaker says: however capable your enemy may be, and however much abhichar he may do upon you, if you are walking yoked to dharma then somewhere the dev shaktis will show grace upon you and will make you capable.

Why do some people never manage to perform the prayogas they hear about?

The speaker says only those in whose fortune it lies will hear those things, bring a little strength into the heart and actually do them. If prarabdha wishes that you should not be able to, you will gather the materials, but at that very moment some video will appear on YouTube after seeing which you will say there is no need to do so much, just do this — and you will not do that thing.

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.

It is a beginning-level thing for anyone who has done some anushthans, yet divine for both ends — the destruction of enemies, and the obtaining of dharma, artha and Lakshmi.

He says it is an entirely initial subject — for one who has entered yoga, entered the traditional matters in prayoga, and has done some anushthans, it is quite a beginning-level thing. But it is very divine for both purposes: for the destruction of enemies, and for obtaining dharma and artha, and for obtaining Lakshmi.

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.

What happens if a person forgets the devas after the trouble ends?

The devas make you capable, make you discerning, take you out of the abhicharik state and keep you capable so long as you walk the path of dharma. But if once the affliction is erased you go on enjoying, forget the devatas, begin to fall from the path of dharma and start squandering whatever came to you by dev kripa, by your sadhana and by your tapobal, then that danda comes again and you must again become the receptacle of dev kopa.

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.

What is the first duty during the Diwali period?

First of all, the speaker says, arrangements should be made for the protection of oneself and one's family. That is the very first duty, and it is for this reason that he always says a protective anushthan should certainly be done and kept in one's life.

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.

What is special about the five nights of Diwali even for someone who has done nothing?

Assuming 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 the shakti, the energy, whether negative or positive, remains present at its highest level. It is for this reason that it is said that siddhi is obtained quickly in this period.

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.

The kul pitrs are brought into favour first — hard for those who never do Tripindi, the Gita or panchbali, but to be done especially in these five days.

First of all, for the sake of the kul pitrs — the kul pitrs should be brought into your favour. For those who never do Tripindi, never read the Bhagavad Gita, never do panchbali, never do anything, it is a little difficult; but in these five days especially this should be done for the kul pitrs.

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.

What should be done at a gaushala or for cows in these five days?

If there is a gaushala nearby or at home, light lamps there, make the sound of guggul and perform gau pujan. If there is no gaushala or cow nearby, then at the very least whatever gau mata you find nearby should be fed, according to your capacity, absolutely fresh naivedya made in your house during these five days; and at the main door, if possible, dhwani should be done on a cow-dung upla — in the morning and in the evening.

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.

How many lamps should be lit at the main door?

The second task: if the state of abhichar is present then do this without fail; if it is not, do it in an ordinary way for protection. Five lamps should be lit at the main door — at the least two, and if the condition is very advanced then five.

The second task, the speaker says: if there is a state of abhichar then do this without fail; if there is not, then do it in an ordinary way for the sake of protection. Five lamps should be lit at the main door. At the least two, and if the condition is very great, then five.

What lamp is best when nothing at all is known about the trouble?

The speaker says the best is for the case where we have never done anything, 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 or what it is. In that state, dry cow dung beforehand, make a lamp out of it and let it dry, put mustard oil in it and five wicks, and light it on both sides of your main door.

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.

Where cow dung cannot be had, soil of Bharat mixed with gomutra and Gangajal makes the lamp — kaccha, never pakka, and two of them lit.

If cow dung cannot be obtained because you are in such a place, or abroad, then make an arrangement for gomutra. And obtain some soil, online if need be, that is of the land of Bharat — sacred soil, from the Ganga region and the like — and mixing gomutra, Gangajal and so on into that soil, make the lamp from it. It should be a kaccha lamp, not a pakka one. Light two such lamps.

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.

One lamp for the Kul Bhairav — Batuk Bhairav where the name is unknown — and one for Bhagavan Narsingh, deep enough to burn three or four hours, five thin wicks joined into a single flame.

One lamp is in the name of your Kul Bhairav — and if you do not know the name of your Kul Bhairav, there is no difficulty, then in the name of Batuk Bhairav ji — and the second in the name of Bhagavan Narsingh. The lamp should be so deep and so large that it can burn for at least three or four hours. Five thin wicks are joined together into a single flame; five separate flames are not to be lit.

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.

When should the door lamps be lit and which way should they face?

Light them in the evening at the time of godhuli. If they keep burning until ten or eleven o'clock it is very good, and if they are still burning past midnight then that is the very best. Their mouth will be towards the outside of the house.

Light them in the evening at the time of godhuli, the speaker says. If they keep burning until ten or eleven o'clock, that is very excellent. And if they are still burning past midnight, then that is the very best of all. Which way will its mouth be? It will be towards the outside of the house.

A south-facing house may turn the lamp's mouth outward through these five days; on other days they are placed facing each other, east and west.

If the house is south-facing — that is, as soon as we step out of the house the southern direction falls before us — then, asked whether the lamp's mouth should be turned that way or not, the speaker says do it. In these five days there is no difficulty; it can be turned outward. On the remaining days place them facing each other, which makes them east and west.

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.

What materials go into the protective dhooni?

Do dhooni morning and evening; in the evening especially it should certainly be done. On a cow-dung upla mix raal, yellow mustard, lal chirmi if it can be had, and guggul; mixing all of these with black pepper and the like, a protective dhooni should be made.

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.

What do the dhooni and the lamp actually do against abhichar?

The speaker says this dhooni and this lamp create a state such that if someone is doing abhichar upon you, if a kritya prayoga or abhicharik prayoga has been done against you, if there is a coming and going of that energy there, then at that very moment these things begin to destroy it. They do not let it settle its seat there, and its effect cannot fall.

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.

What breaks the thread of an abhichar already in place?

If the state of abhichar is already present, then when you perform yam deep daan there and make the nikari for the kshetrapal and others, whatever maya they have is broken by it; whatever path has been made for the purpose of the abhichar breaks, that thread breaks, and after that they keep growing weaker. After this, though, you should do your own anushthan.

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.

Whatever japa, tapa and havan fill the house in this period nourishes its devi-devatas and one's aradhya — and weakens the abhicharik shakti by that much.

However much positive energy you cause to be present there in this period, however much japa, tapa, havan and the rest take place, that much will the devi-devatas of your house be nourished and the energy of your aradhya be nourished there — and that much will the abhicharik shakti keep weakening.

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.

What should be done if abhichar strikes and you have never done any sadhana?

Suppose a prayoga of abhichar has fallen on someone, someone's health has deteriorated, you are now realising it is an abhicharik state, and you have done nothing so far — no siddha mantra, no japa, nothing. In such a state kshetrapal nikali is the best. When you take out naivedya and the rest in the ordinary way for the kshetrapal — there is a video on the channel — a great deal of relief comes; at the very least the abhicharik shakti immediately goes back, and no dosha attaches to it either.

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.

What should a practising sadhak do for protection before his own sadhana?

For those who have been doing sadhana and anushthans, if no other subject is known, then first for the sake of protection light a lamp at the main door, putting mustard into it and clove, camphor and the like, and light it there. The lamp should be large and keep burning a long time — in the name of Narsingh Bhagavan and Bhagavan Batuk Bhairav ji. After that, do your own sadhanas.

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.

What should be done if avesh is coming on someone because of abhichar?

If the state has become such that, because of abhichar, avesh comes upon someone's body and because of the avesh your pujan-paath cannot be done, then in such a state you should take someone's help. One should not do very much oneself in this state if you have no knowledge and 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 his side, and if you make some mistake there will be trouble here.

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.

What effect do the ganant prayogas performed at Diwali have?

The speaker says one should also keep in mind that with the prayogas performed at the time of Diwali — the prayoga of ganant and the like in abhichar — the corresponding limb of the body gives trouble. He points to news heard in the last day or two of someone getting paralysis, of a sudden difficulty of that kind: things that begin suddenly around Diwali are somewhere the sign that testing has begun.

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.

Does an abhicharik attack have to be visibly supernatural?

Many causes are formed, the speaker says. Some cause or other will be produced — it is not as if a bhoot-pret will squeeze the throat in front of you and it will happen from that. Those people will create such a state, and its effect falls.

In that, many causes come to be formed, the speaker says. Some cause or other will be produced. But it is not as though some bhoot-pret will press the throat right in front of you and it will happen from that. Those people will create such a state, and its effect falls.

Deep daan for the protective deities is increased and given in pairs — two lamps each for Hanuman, Narsingh, Bhairav and Bhagavati.

Whenever such a state arises, the quantity of deep daan for the deities who preside over protection should be increased, and the deep daan should be done in pairs. Whether you do it for Hanuman ji, there will be two lamps for him; for Narsingh Bhagavan, two for him also; for Bhairav ji, two for him also; for Bhagavati, two for her also.

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.

Bhagavati Mahakali is the fiercest energy present now, this being one of the foremost kalpas in which she manifested — a chief time like the sandhi kaal itself.

The ishta devi of tantra who is present at this time — the fiercest energy present now — is Bhagavati Mahakali, the speaker says, because among 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 the sandhi kaal in which Bhagavati manifested is her chief time, so also this is a chief time.

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.

Which deities is the householder already worshipping at Diwali?

At the time of Diwali the pujan of Lakshmi and Ganpati ji is being done, and the pujan of Kuber ji is being done. The speaker says separate videos have been put up for Kuber ji's pujan and shared again and again — do not leave out Kuber ji's pujan.

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.

Why does an incomplete pujan happen when one deity is left out?

Just as the pujan of Batuk Bhairav ji is necessary in Navratri — it is not that merely doing Bhagavati's pujan is enough — and just as people do Ganesh ji's and Bhagavati's pujan but leave out Shiva ji's abhishek, which they do not perform daily, so the pujan remains incomplete somewhere. In the same way, at the time of Diwali the pujan of Kuber ji is very necessary.

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.

Why must Kuber be worshipped on Dhanteras?

Kuber ji Maharaj is a yaksha, the king of the yakshas and the friend of Bhagavan Shiva. The responsibility for the protective prosperity of whatever wealth comes into your house and whatever increase of wealth happens is his. He is the koshadhyaksha, so he will never let your treasury be empty, and the yakshas and the yaksharaj guard against any breach being made in it. Therefore his pujan should certainly be done on the day of Dhanteras.

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.

Which form of Bhagavati should be chosen for the Diwali pujan?

The pujan for Bhagavati is also to be begun from tomorrow. Whichever principal pujan you do — for Bhagavati Mahalakshmi, for Bhagavati Mahakali, or for some other shakti — you will select the shakti according to what is needed in your life at present, and then perform their anushthan.

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.

Which act is foremost among all Diwali prayogas?

Deepdaan is the foremost — do as much deepdaan as you can; there is nothing beyond it. However much deepdaan there is in Diwali, whether you do the deepdaan of amla, of lemon or of coconut, that much is the most excellent fruit you are going to obtain.

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.

Which shaktis should be chosen for the destruction of abhichar?

Yesterday the two subjects were for the destruction of disease and for the attainment of wealth. Today the emphasis is on the destruction of abhichar, on protection, and on the attainment of siddhi. Sadhaks attempting the destruction of abhichar should select the ugra shaktis: 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.

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.

Can all the members of one family worship the same shakti?

All the members of a family cannot worship one and the same shakti, the speaker says. So keep in mind that if, say, someone is doing Mahabhairav, it is not that he will start right from the evening. The pujan of Diwali that has to happen in the evening must certainly happen — whether of Bhagavan Kuber ji or of the principal forms of Bhagavati whose pujan you will do, together with the kuldevi and kuldevata. After that you will do the main sadhana at night, from ten or eleven o'clock.

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.

What should be done for the pitrs since Diwali falls on Amavasya?

Since it is the parva of Amavasya, on that day one should at the least perform panchbali for the sake of the pitrs, according to capacity, and whatever naivedya there is should be fed to animals and birds, and something should be given in daan.

And since it is the parva of Amavasya, the speaker says, on that day, for the sake of the pitrs, at the least panchbali should be performed according to capacity, and whatever naivedya and so forth there is should be fed to animals and birds, and something should be given in daan.

When should Kamakhya Kavach and the amla prayoga be done on Diwali day?

Asked whether the sadhana of Kamakhya Kavach can be done on the day of Diwali and how the amla prayoga and the japa of the Kamakhya Kavach are to be done together on that day, the speaker says it is a matter of your own time — when and for how long you will do it. After the evening pujan and the rest is complete, the whole matter of siddhi at night — whichever kavach you are doing siddhi of, whichever mantra you are doing 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.

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.

On which night must a sadhak stay awake all night?

On the Monday night, when the mahanisha pujan takes place — no sadhak or sadhika should sleep on that night; they should stay awake all night. Sleep and rest during the day so that sleep does not come at night. Do your japa and tapa at night, complete the prasaran you have to do, do the havan in the last prahar, bathe again in brahma muhurta by 4:30 or 5:00, do the morning pujan and arti, and only then rest. On that morning the broom is also not to be used.

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.

Can a big sadhana be done after a father's death, and until when not?

Asked by a listener whose father has passed away whether he can do no large sadhana, and until when, the speaker says: until the Holika Dahan takes place, after which 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 possible — do the repetition of any one adhyaya; it will be very good.

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.

What sadhana is there for getting a house of one's own when the vastu is bad?

Asked by a listener living in his aunt's flat, where the whole vastu is upside down and there is a toilet in the ishan kon, for a sadhana so that his own separate house may come about, the speaker says: taking this very sankalp, perform the anushthans that were described yesterday.

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.

How many rounds of the Lakshmi mala mantra should accompany the Lakshmi Ashtak?

Asked how many to do who wishes to do the mala mantra along with the Lakshmi Ashtak, the speaker says do 108. Asked whether the Mahalakshmi Ashtakam can be recited with a samput made from the fourth adhyaya of the Vishnu Sahasranama, he says it can absolutely be done.

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.

When is the Yam deepdaan to be lit and for how many days?

Asked at what time the Yam deepdaan is to be lit, whether a coin or black sesame is to be put in the lamp, and for how many days it is to burn, the speaker answers that it depends on what the tradition is in the region where you live. In some places it is on the day of Dhanteras and in some on Chaturdashi — so do it when it is done in your area. In his own region it is mostly done once everyone in the family who is to eat their night meal has eaten; somewhere the rule is that it happens in the evening itself. Do it according to the vidhan of your side; after the evening you can do it at any time.

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.

Can a pandit perform the dev deeksha vidhan of Bhagavan Dattatreya for you?

Asked by a listener who wants to do the dev deeksha vidhan of Bhagavan Dattatreya and has no pandit ji there to have it done, the speaker says you will have to do it yourself.

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.

Can the 64 Yogini prayoga be done alongside the five-day amla prayoga?

Asked whether the 64 Yogini prayoga can also be done along with the five-day amla prayoga, the speaker says never leave the 64 Yogini. He has repeated this many times: keep the whole paath and prayoga of the 64 Yogini in your nitya practice, for the protection of the family.

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 or Ram cannot be given at present — a state in which even medicine cannot be taken, since sleep would then end the sadhana.

The speaker says the beejakshar sadhana of Hanuman ji or of Ram ji is not possible to give at present. To a listener offering to send medicine he says that at present his state is not even one in which medicine can be taken — if medicine is taken, sleep will come, and then how will the sadhana be done? That too becomes an issue.

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.

Some observations kept since Durga Puja go unwritten because the plain reality frightens people and would be taken for superstition.

He says he had wished to write a certain subject, then thought that people might start taking it as superstition, so he did not write it. One thing is that fear should not be spread among people by telling everything; speaking the actual reality makes people frightened. So he did not write that subject — otherwise there are certain matters, for the sake of sadhaks, that he has been observing from Durga Puja until now. It is somewhat a matter for research.

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.

Can pomegranate seeds or black grapes recited over with the Yogini namavali be eaten as prasad?

Asked whether the Yogini namavali can be recited over two pomegranate seeds or black grapes each and the whole household can then eat them as prasad, the speaker says they can eat them; there is no difficulty in it, if you wish to eat them after doing archan.

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.

Must a Brahmin who takes up Vamachara consume meat and liquor?

Asked whether a Brahmin who wishes to do Vamachari sadhana has to consume meat and liquor, the speaker says: whichever kula you go into, you will indeed have to act according to whatever your guru commands. If you do not do it, then do not go into that kula.

Asked whether, if a Brahmin wishes to perform Vamachara sadhana, he has to consume meat and liquor, the speaker answers: Brother, whichever kula you go into, you will indeed have to act according to whatever your guru will command. If you do not do it, then do not go into that kula.

When is the phalshruti read if the Mahalakshmi Ashtakam is done without samput?

Asked whether the Mahalakshmi Ashtakam is to be done without samput and whether the phalshruti is to be read every time or at the last time, the speaker says: yes, it is to be done without samput, and then the phalshruti will be read only at the last time. In any case, he says, the phalshruti is read only at the last time.

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.

If Bhagavati Parvati is the mool shakti, why did the Chandi Path become so widespread?

The speaker says he can see no basis or sense in this question. Its meaning would be that you are simply not able to understand Bhagavati Parvati and Chandi — for you, Chandi is someone else and Parvati is someone else. That is precisely why you are saying this; Chandi has become someone else for you. If even this is not clear to you, then the question can have no sense at all.

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.

What is the vidhi of Bhairav pujan on the day of Diwali?

Asked to be told the vidhi of Bhairav pujan on the day of Diwali, the speaker says the whole vidhi of Bhairav pujan that is prevalent, the one that is generally given, is the same one; deep daan in it will be special.

Asked to kindly explain the vidhi of Bhairava pujan on the day of Diwali, the speaker answers that the whole vidhi of Bhairav pujan that is in currency, the one that is described, is that very one. Deep daan in it will be special.

Can the Kamakhya Kavach be done while in menses?

Asked whether the Kamakhya Kavach can be done, the speaker says it absolutely can. If one is in menses, then the vidhi of the Kamakhya Kavach will be remembered if you heard the live at the time of Durga Puja — that same vidhan will apply. The tantric matter behind it he says he explained there at considerable length, so listen to it once; it is a thing of great use.

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.

What should be done after completing 51,000 of the Jayanti Mangala mantra?

A listener reports that 51,000 have been completed. Correcting that it is not of the Mahalakshmi Ashtakam, the speaker says that since 51,000 have been done, take it on to a sawa lakh. Since you have done 51, do more further as well.

A listener reports that 51,000 of the Jayanti Mangala have been completed. Not of the Mahalakshmi Ashtakam, the speaker clarifies — brother, if 51,000 have been done, then take it on to a sawa lakh. Take it up to a sawa lakh, he tells the questioner. Since you have done 51, then do more still.

Can two Shaligrams be kept in the home temple, and can a woman touch one?

On keeping the Shaligram, the speaker says the vidhi and niyams include that if you live by the niti and niyam, and especially if there is a guru's adesh, then you should keep it. He then states the other side directly: the touch of the Shaligram is in many places forbidden for a woman — but if the family is of such a state, then you may keep it. It would be better, he says, to look at your own household and family first and only then keep it; and if you are keeping a new one, take the advice of a learned person according to your family, and keep it after that.

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.

Can the amla lamp be lit in the hand and then placed on a plate?

Asked whether the amla lamp can be taken in the hand, lit and then kept in a plate because the household may create a quarrel on seeing it in the hand, the speaker says he said this in the video he cut and posted today and said it yesterday as well: it can certainly happen that they will see the amla lamp in the hand and become frightened, wondering what tantra vidya is being done. If such a state arises, then you may set it down; there is no difficulty in this, and it is not the case that any trouble will arise if you put it down from the hand.

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.

How should Bhagavati Mahasaraswati be worshipped on the morning of Diwali?

Asked how the pujan of Bhagavati Mahasaraswati should be done on the morning of Diwali, the speaker says the pujan of all of them will take place at night, in the maharatri kaal itself. If you wish to do something separately in the early morning, that is a different matter.

Asked how the pujan of Bhagavati Mahasaraswati should be performed on the morning of Diwali, the speaker answers: The pujan of all of them will happen at night, in the maharatri kaal itself. If you wish to do it separately early in the morning, then that is a different matter.

What does it mean to see a little girl after doing the 64 Yogini in Navratri?

A listener says that ever since doing the 64 Yogini in Navratri, a little girl is seen in the forest and in the hills. The speaker says this is a very good thing, and tells her to do it still better.

A listener writes that ever since she performed the 64 Yogini in Navratri, a little girl is seen — in the forest, in the hills. That is a very good thing, the speaker answers, and tells her to do it still better.

Until when is the broom not to be used after a night vigil?

Confirming a listener who recalls being told at Shivratri that the broom is not to be used until twelve o'clock, the speaker says: absolutely — whenever you perform the mahanisha pujan and keep the night vigil, do not sweep with the broom early in the morning, up to the midday period.

A listener recalls being told at Mahashivratri that the broom is not to be used until twelve o'clock. Absolutely, the speaker answers: whenever you perform the mahanisha pujan and keep the ratri jagaran, then do not sweep with the broom early in the morning, until the midday period.

What should be done if there is no vigrah of Lakshmi in the house?

The speaker says he has written and said many times: keep in the house, from this Diwali, a vigrah or a beautiful picture of Bhagavati Lakshmi, the shakti who is the complete Shri form endowed with the Shri tattva. And if even then there is no wish for it, then do the pujan of the form of the Devi that you already keep, endowed with the Shri tattva. There is no difficulty.

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.

Kalka Yogini and the shabari sadhanas are very sharp, and not everyone stays balanced when those energies land — five lakh of the Panchakshari first.

He says that for the Kalka Yogini or the other shabari sadhanas he does not apply much pressure, and does not discuss them much, because those things are very sharp. He does not know whether the listener has done at least some foundational sadhanas or not. If he keeps discussing only that, then a great many will indeed do those sadhanas, but when the energies become present and their effect falls, not everyone is able to stay balanced. So he says it is better if those who go into all that have done at least five lakh of the Panchakshari.

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.

What is the danger in a sadhana whose results come immediately?

Although, the speaker says, there is no such issue in the Kalka Yogini, the enjoyment that comes when tasks begin to be accomplished and the intellect opens up leads a person to repeat it to a very great extent — and in that prayoga the result comes at once. Nobody will clearly report the misuse: while nothing is happening, mails and messages come saying nothing has happened; when the enjoyment of it working begins, nobody says anything; and only when a mistake happens in that enjoyment does the report come, a year or a year and a half later.

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.

By dev kripa whoever is meant to have it will find it come before him, the thought forming in his own heart.

So for this reason, the speaker says, he will not discuss it further: by dev kripa, the one whom they wish to have it done will have it come before him, the thought for it will form in his heart, and through that they will have it done.

For this reason, the speaker says, as to discussing this any further: by dev kripa, the one whom they wish to have do it will have it come before him. In that person's heart the thought for it will be formed, and through that they will have it done.

Why is Kamakhya fully awake at Narak Chaturdashi?

Addressing all the mothers and sisters who will be in their period at the time of Diwali, the speaker tells them to look plainly at this period: Narak Chaturdashi, the slaying of Narakasura, and where Narakasura's connection lies. Hear the story again — how Bhagavan Shri Hari Narayana, in the avatar of Krishna ji, performed the slaying at this time, and in what manner the slaying of Narakasura took place through his shakti. So the Chaturdashi is related to Narakasura, and the name Narak Chaturdashi was given from that; and Bhagavati Kamakhya remains fully awake at this time, because she is the ishta shakti of tantra.

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.

What should a woman in menses do during these nights?

Whichever woman, whichever mother or sister, is becoming rajaswala at this time should, if she does nothing else, sit on her own bed, spread a red cloth, and keep red clothing to wear as well — entirely red. Become fully tantric, he says. Without going to the pujan sthan, sitting in her own place in that state, if the Kamakhya Kavach is committed to memory it is excellent: begin its repetition, and recite the mool kavach 108 times in the nisha kaal at night.

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.

No dhoop, deep or lamp during that japa — and neither a boon nor a curse nor an angry word to anyone, irritability being high in that state.

You are not to light any dhoop, deep or lamp, and 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, and nothing said to anyone in anger — because at that time such a state exists that great irritability arises and much happens. But if you are doing japa, then nothing at all is to be said to anyone.

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.

For which tradition is the rajaswala japa described as a boon?

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

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.

Should a woman worry about being unable to do the puja on Chaturdashi or Amavasya?

If you are in such a state on Chaturdashi especially, or in such a state on the Amavasya of Diwali, then do not keep this doubt in the mind and do not worry that you are unable to do 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 do 108 of the Kamakhya Kavach — and take it into your life.

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.

Where must the rajaswala Kamakhya Kavach japa not be done?

The speaker says he himself says this: that mothers and sisters who do 108 of the Kamakhya Kavach in such a state, at the time of Durga Puja too, and according to the discipline of this niyam — it is not that one now sits at the pujan sthan and does it; there it would be a mess. The rule is exactly as it is. He says he too wants the grace and blessing of such women.

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.

Why is the energy of the rajaswala state described as so intense?

Because this energy is so intense at that time, the speaker says, remaining in so extremely ugra a state, and it becomes established in the body of someone who is in truth the shakti that bears motherhood itself. By their grace and blessing, he asks, what cannot happen?

Because this energy is so intense at that time, the speaker says, and remains in so extremely ugra a state, and it may become established in the body of one who is in truth the very shakti that bears motherhood — then by their grace and blessing, what is it that cannot happen?

How many amla lamps are held in the hand?

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

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.

The count is kept low at first, a brihad deep daan of 108 not being held in the hand — and the lamp is not changed where one shakti is worshipped over a long period.

Keep the number of lamps low until it becomes possible, the speaker says, because if you do the brihad deep daan of 108 lamps, that one is not held in the hand. He adds the rule: the lamp is not changed where one and the same shakti is being worshipped over a long period.

So keep the number of lamps low until it becomes feasible, the speaker says, because if you are going to do the brihad deep daan of 108 lamps, then in that one it is not so. In what case is the lamp not changed? In that where one and the same shakti is being worshipped over a long period.

Why can Navratri lamps be reused but Diwali deepdaan lamps cannot?

In Navratri, in the descending order done at arti, there is no need to light lamps afresh — because the shakti established on the day of Pratipada will in truth remain until Navami; her visarjan never takes place. But if you have to do something on Dashami, you cannot do it with those lamps. In deepdaan, by contrast, you are not holding them back — their visarjan takes place — so the same lamp cannot be used again. Only those whose visarjan will not happen are used again and again.

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.

Do the clay articles have to be fresh each day of the five-day sadhana?

If, from the day of Dhanteras when you are going to begin the sadhana, someone is burning an akhand jyot and has kept it lit from that day onwards, then the matter is different. But if you are doing a day-by-day sadhana, or doing it with a day left in between, or doing it weekly, then everything — all this clay-made material — will be new each time.

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.

Why is staring at someone's deepdaan the biggest failing of Hindus?

A listener reports that while doing deep daan at a gaushala, twenty-five or thirty people were watching, wondering what tantra was going on. The speaker calls this the biggest failing of Hindus; this is precisely the trouble with these people.

A listener reports that while he was performing deep daan at a gaushala, twenty-five or thirty people were watching in that manner, wondering what tantra was going on. This is the biggest failing of Hindus, the speaker answers. This is exactly the difficulty with these people.

Is there any substitute for the amla in the lamp?

To a listener whose health is bad and who is getting much relief, the speaker says to listen once to yesterday's live, in which the brihad vidhan was described in full, and to do whatever he can manage of it. As for the amla, he says there is no substitute for the amla; there is no substitute for amrit.

To a listener whose health is bad and who is getting a great deal of relief, the speaker says: listen once to yesterday's live. The brihad vidhan has all been described there. Do of it whatever you can manage. There is no substitute for the amla, brother, he says. There is no substitute for amrit.

A coconut cut like the Kalika Yogini khappar can carry the lamp instead, though whether it gives a result of this level cannot be said.

One alternative may be taken, the speaker says, but whether a result of this level will be obtained from it or not cannot be said. As with the khappar you fill in the Kalika Yogini practice, in the same way you can cut a coconut and light a lamp in that as well. That kind of deep daan is to be done in Diwali in any case, so you can light such a lamp and sit with it.

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.

Gari — dried copra — cut and filled with ghrita and haridra churna serves where amla cannot be got.

Those who are not getting amla should do it with gari — dried copra. Cut it, make your lamp from it, fill it with ghrita, put haridra churna into it, then light it and then do the paath. This can be done.

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.

Done as a vritti it can be, with the japa taken to at least 10,000.

Asked about doing it in the form of a vritti, the speaker says it can absolutely be done, and that its japa should be done to at least 10,000.

Asked about doing it in the form of a vritti, the speaker says it can absolutely be done. Its japa should be done to at least 10,000.

Do the chaukhat devatas have to be carried to a new house?

There is no need to take the devi-devatas of the chaukhat anywhere, the speaker says. When you go to the new place and perform the first pujan there, their invocation will happen of itself. Nothing further needs to be done to take them from the old place to the new place.

There is no need to take the devi-devatas of the Chaukhat anywhere, the speaker says. When you go to the new place and perform the first pujan there, their invocation will take place of itself. Nothing else needs to be done to carry them from the old place to the new place.

What should a sadhak eat during the five days of Diwali?

Tomorrow is your Dhanteras from the madhyanh kaal, the speaker says. Since in the five days of Diwali the pujan of the evening period has special importance, sadhaks — especially those who are going to do sadhana — should take phalahar during the day. After the evening pujan is complete by eight or nine o'clock, they should take one meal. He adds that he is telling everything from his side but that listeners should act according to the convenience of their own body, and that he is not saying it must be done rigidly by the letter.

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.

Should one stay on fruit for all five days?

It is not that people should now stay on fruit for the whole five days; that too would be wrong, the speaker says. The evening pujan means that one meal is to be taken at night. But on the day of the Diwali mahanisha — this time the Monday — whichever year you are listening in, on the day on which the Diwali mahanisha pujan will take place, you should keep a full fast and stay on phalahar, as much as the body supports.

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.

In what order should the Dhanteras evening pujan be done?

Tomorrow do the morning pujan and make all the preparations. In the evening, first perform the pujan of Ganpati ji and Bhagavati Parvati ji, then the pujan of Bhairav ji, of Batuk Bhairav ji, and after that certainly perform the pujan of Bhagavan Kuber ji. Begin the pujan of Bhagavati Lakshmi too in the evening period. And do 13 deep daan tomorrow without fail.

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.

What should be brought into the house on Dhanteras but not used?

There is a custom of bringing a broom on that day, the speaker says: a broom should be brought, but it should not be used. Nor is the old broom to be removed — the new broom is to be brought, and it too is not to be used. You may certainly bring it; it is a symbol of comfort. Mor pankh, if it can be had, may also be brought, and green coriander may be brought.

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.

What should be kept in the pujan on Dhanteras?

Coriander should be kept in the pujan, and rock salt should be kept in the pujan; after that you use it. It is used in the binding of the house. The speaker refers listeners to the older videos and to the whole Diwali playlist, where all of this is described in great detail.

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.

How is rock salt used where there is a vastu dosha?

For those whose vastu is bad — the nairitya kon needing to be heavy but being light, or something amiss in the ishan kon — the use of rock salt in this pujan helps to some extent. The rock salt is simply kept in a bowl and offered, 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 diminishes somewhere, and the vastu becomes balanced, as it were, for some time; you get an opportunity to have some correction made, and good sense comes.

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.

When may the nisha kaal pujan begin?

From tomorrow you will begin the pujan of the nisha kaal. For the nisha kaal pujan you can begin from the sandhya kaal itself; it is not that you have to do it from twelve or one o'clock. If you are going to begin a paath, or whatever japa you are going to begin, you can do it from tomorrow.

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.

Why must panchbali not be missed?

Panchbali will certainly take place, the speaker says, and it should not be dropped 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 by your body are immediately destroyed, and the fruit of your mantra japa also begins to be obtained by you.

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.

What is to be done on the Chaturdashi?

On the Chaturdashi, on the Sunday, you will do your morning pujan as usual. In the evening period, the Yam deepdaan will be special on that day. That day is also the Hanuman Janmotsav, so a special pujan of Bhagavan Hanuman ji may be done in the evening — offering the chola, doing deepdaan, doing a havan with the Chalisa at a Hanuman temple.

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.

How many lamps are lit on the Chaturdashi evening?

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

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 keeps burning by Tulsi ji and another at the main door throughout.

A lamp will certainly keep burning near Tulsi ji, and a lamp will certainly keep burning at the main door. As for those who wish to keep a vrat — whether it be of the Chaturdashi or whether they be observing the Hanuman Janmotsav — those people will do it on the Monday.

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.

The Amavasya being nishith-vyapini and the Chaturdashi taken by udaya, both parvas fall well — so the Hanuman vrat and Janmotsav pujan are kept on the Monday.

For proof of this you may look at the divine kshetras where Hanuman ji's pujan is going to happen and where the Janmotsav is going to be celebrated, the speaker says; 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, both parvas are becoming very beneficial for you. So those whose kuldevata is Hanuman ji, or who are going to celebrate his Janmotsav, or whose ishta aradhya he is, or who keep a vrat for him, or who are going to do the Chaturdashi pujan — all of them will keep the vrat on the Monday and do their special pujan on that same day.

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.

Those keeping the five-day pujan tithi by tithi do the Chaturdashi and Hanuman pujan on the Sunday evening, with a Hanuman Chalisa havan if possible.

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

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.

Where is a lamp lit because it is Narak Chaturdashi?

And on that same day, since it is Narak Chaturdashi, a lamp should also be lit at the place where you throw the waste matter and rubbish of your house. But there an old lamp is always burned; a new lamp should not be lit there.

And on that same day, the speaker says, because it is Narak Chaturdashi — on that day, at the place where you throw the waste matter and rubbish of your house, a lamp should also be lit there. But there an old lamp is always burned; a new lamp should not be lit there. So do that too.

What is the order of the day on Diwali itself?

After that comes Diwali, on which you have to fast the whole way from morning to the mahanisha, and to do your pujan at whatever times are convenient for you. For the morning pujan, worship Bhagavati Lakshmi especially in the sthir lagna that is obtained. After that do 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, and the ratri jagaran.

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.

The purnahuti may fall in the Diwali maharatri itself, or up to the Dwitiya — but a havan in the Diwali mahanisha is not to be missed.

The vigil runs from the Monday night to the Tuesday morning. After that, do your sadhana for the two days that follow. The purnahuti you may, if you wish, do in the Diwali maharatri itself; or if you have further havan and the like to do, you can do it according to your convenience up to the Dwitiya tithi, on the Wednesday. But do this much without fail: perform a havan in the Diwali mahanisha.

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.

To the claim that a havan on Diwali night brings bhoot, pret and rakshasas: salutations — and everyone should perform havan on this maharatri.

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

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.

Why is the Diwali mahanisha not an ordinary night?

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

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.

How is the gari lamp handled once it begins to burn the hand?

In the gari one, keep putting ghrita into it, and when it begins to burn in that way, set it down. It is not the case, the speaker says, that if the hand begins to burn one must keep holding it in the hand; that is not to be done.

In the gari one, the speaker says, keep putting ghrita into it, and when it begins to burn in that way, then set it down below. It is not as though, if the hand begins to burn, one keeps holding it in the hand — that is not to be done.

What is the fiercest form of the white gunja mala prayoga?

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 certain thoughts. Asked how ugra its vidhan will be, he recalls that he had said to keep apamarg wood in the eight directions, in the hand itself; upon that apamarg wood you can afterwards do dhooni.

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.

How is the apamarg prokshan for ailments performed and when?

Whoever has an adhi or vyadhi in the body is to be sprinkled with the apamarg, and it is to be thrown away early in the morning. Asked when this is to be done this time, the speaker says it will be on the Tuesday morning, because the morning Amavasya falls on the Tuesday.

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.

Sesame oil on the body, prokshan with apamarg wood thrown outside, and only then the bath — daridrata is said to be destroyed by it.

Applying sesame oil to the body, perform prokshan with the apamarg wood and throw it outside; only then bathe and so on. This should certainly be done, the speaker says: daridrata is destroyed by doing it here.

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.

Why is the yajnopavita samskar necessary, and why does the teacher keep urging it?

He says he asks again and again for the yajnopavita — it must be had done, and it is necessary for dwijas. He gives the instance of a group of some twenty to twenty-two people who brought an acharya ji from the Vindhya kshetra itself and all had the yajnopavita samskar performed there; a video of it is on the channel. At least, he says, they are making this much effort to walk their path by dharma, and listeners, especially the young, should be inspired and do likewise.

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.

Can saffron, sandal and cardamom be put into the amla lamp?

Asked whether saffron, sandal and cardamom can be put into the amla lamp, the speaker says 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.

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.

Can the saptakshari mantra of any Bhagavati be done?

Asked by a listener, the speaker says that the saptakshari mantra of any Bhagavati can absolutely be done.

Asked by a listener, the speaker answers that absolutely, the saptakshari mantra of any Bhagavati can be done.

Can the Ekdant stotra or a Baglamukhi 108-name anushthan be done on these nights?

Asked whether the Ekdant stotra can be done on the night of the mahanisha, the speaker says it can absolutely be done. Asked whether an anushthan of the 108 names of Bhagavati Baglamukhi can certainly be done on the night of Chaudas, he takes the question as put.

Asked whether the Ekdant stotra can be done on the night of the mahanisha, the speaker answers that it can absolutely be done. A listener also asks whether an anushthan of the 108 names of Bhagavati Baglamukhi can certainly be done on the night of the Chaudas.

What form does the diksha of Saraswati Maiya take?

Asked what sort of format the diksha of Saraswati Maiya has, the speaker says it is not a matter of a mere adesh; there is a great deal in it. As the vidhans and kinds of Saraswati are, so accordingly is her diksha too.

Asked what kind of format the diksha of Saraswati Maiya takes, the speaker says that it is not merely a matter of an adesh; there is a great deal in this. As the vidhans and kinds of Saraswati are, so accordingly is her Diksha as well.

Can a havan be done at home when a death in the family is less than a year old?

Asked by a listener whose grandfather-in-law has passed away less than a year ago whether no havan at all can be done at home, the speaker says that for a havan he too cannot say, because it is not known whether their varshiki has been done or not. But paath, deep, daan and the like can certainly be done.

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 whole anushthan, running to the Wednesday, is set out in writing on the grihasthapujansamagri site, in the group, and in the video description.

The Diwali anushthan that is now to begin will run from tomorrow through to the Wednesday, and everything is set out in writing on the grihasthapujansamagri site and in the group. The speaker says to read it and, if one wishes to take part according to one's convenience, to give the details; the whole subject is written in this video's description as well.

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.

Who may wear the tantrokta rudraksha mala of the Mandar Vidya anushthan?

In the brihad anushthan of Van Durga and Bhagavati Baglamukhi's Mandar Vidya, the tantrokta mala of rudraksha that is to be made for Bhagavati is not to be worn by you, the speaker reminds listeners; it will remain on Bhagavati's Shri vigrah. It may be made to be worn by every shakti related to the Shri kula, and if there is a Shri vigrah of Bhagavati Durga ji, it may be made to be worn on that too.

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.

On which deity vigrahas must the Mandar Vidya rudraksha mala never be placed?

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

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.

On which forms should the Mandar Vidya rudraksha mala be placed instead?

Put it on the saumya shakti — the form of Bhagavati, of the Devi — and especially, if there is a vigrah or a picture of Bhagavati Lakshmi ji, put it on that. 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.

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.

Worshipping these forms opens the way to obtaining a great deal — and where a vigrah exists, the mala is placed on it.

By performing the pujan of all these, the speaker says, the way opens for you to obtain a great deal. It is not necessary, but if there is a vigrah, then put it on them.

By performing the pujan of all these too, the speaker says, the path opens for you to obtain a great deal. It is not necessary — but if there is a vigrah, then put it on them.