Ganesh Chaturthi, Bal Ganpati and the Twenty-Four Chaturthis — the Oots, the Silver Supari, and the Prana Pratishtha Vidhi

However much pujan-path we may do, the speaker says, however many tantra-related sadhanas we may do — if pujan-path connected with Bhagavan Shri Ganesh is not being done, if no special prayoga related to him is being done, then a very great failure comes to hand. He asks everyone listening to consider once: if for any reason, for any distress, you have done a great many sadhanas, how much sadhana connected with Bhagavan Ganesh is in them? You will see for yourself, he says, that perhaps only in krama vidya, or because someone said a sadhana ought to be done, we have done a five-day or a ten-day sadhana there — or we are going on without doing it at all.

There are a great many such works that we are doing in which success is not coming to hand, the speaker says, and work already made is also spoiling. In business a meeting is happening with someone, clients are coming — and at the precise moment they leave and go. In a job we are doing a great many things to obtain the job. We sit for an exam, and we are left short by one or two marks; it does not clear. The interview went very well, but some deficiency remained and it is not known why it did not happen.

This is not only in trade and employment, the speaker says. In every field of life, in however many works we do, whatever vighna baadha comes, comes on account of two particular deities. The first is Bhagavan Shri Ganesh, and the second is Bhairav ji. This is why Bhagavan Ganesha is called Mangal Murti above all. Where he is called Vighnaharta Shri Ganesh, there too he is called Vighnakarta. He is both — the remover of obstruction and the maker of it.

Begin it by joining it to tantra, the speaker says, and then you will understand it correctly. When you go into the field of tantra, the person who explains this subject properly will tell you that if you wish to perform tantra sadhana then — whether you are taking Diksha or whether you are not — you must first do some particular path and puja connected with the pitrs. I say it safely, he says: recite the eleventh adhyaya of the Gita and dedicate it for the sake of your pitrs.

When you go into it in detail, when you go further and ask how and what is to be done, then it arrives that there are different categories of Pitr according to their age, the speaker says. One is that about which the channel has already given a live and so on: children who attain death in the womb, or children who are under twelve years of age — they go into the category of the oots. They have been called devi putra, who belong to the house; and for people outside they will be Masan.

You will all be astonished to know it, the speaker says. This question arises when masan vidya is used upon someone — say Kache Kalve, say masan, when things of this kind are used. Then there we make use of Hanuman ji, we make use of Bhairav ji, we do prayogas connected with Kali ji, prayogas connected with Bhagavati. But never does any person say there that you should do a prayoga connected with Bhagavan Shri Ganesh. It is a very great subject.

Now no person will tell you a prayoga connected with Batuk Bhairava or Bal Bhairav, the speaker says. He will say Kaal Bhairava. Kaal Bhairav will not restrain them. Know it clearly. When will Kaal Bhairav restrain them? When, along with that masan, the one whose mother she is — the mother of the one of the womb, if she is living — has also walked in tantra along with it, that is to say, say Dakini. If Dakini and masan both are together, then and only then will Kaal Bhairav place a restraint there.

When someone's death of this kind occurs, the speaker says, the tantriks who are knowledgeable go there and, by their vidya, do work of this base kind. Because if a prayoga is to be done upon someone, and the person opposite is a sadhak of that sort or a bhakta, then there the Dakini will not work — Dakini Vidya will not run there. So, they say, by this vidya we will make an intrusion there. This is why it is said again and again that you should give Batuk Bhairav a place in the house and do his puja: because through Batuk Bhairav shaktis of this kind are pacified, and he holds the capacity to restrain them.

A child's word only a child will accept, the speaker says. In the child form they are undergoing their 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.. Do not apply here the reckoning that a mantra worked, a tantra worked, they were bound, they were not bound, what happened — no, no. If their death has occurred in the state of the womb or from any cause whatsoever, then that is their prarabdha, and it is the prarabdha of the family they are in that they had to go into that yoni. Our body is complete with five elements; theirs is from one element, in the vayu tattva. And the shakti to restrain them, if we are praying in that place, is Batuk Bhairav.

And even before them, the speaker says, comes Shri Ganesh. Why Shri Ganesh? Because Bal Ganesh alone is that deva shakti whose head was pierced by the trishul of Bhagavan Shiva. Now take it into tantra, and there too the representation of the oots is carried out by Bhagavan Shri Bal Ganesh. That is why, by the grace of Bala Ganapati, the oots are pacified first of all.

If in your body, in your house and family, or in the body of any woman of your family, distress is spread on account of the oots, the speaker says — then if an abhishek of Shri Ganesh is done with milk, by that they will be pacified quickly. Ganesha pacifies them immediately. Ganpati hears their grievance immediately.

Ganpati at once hears their grievance and at once takes it to his mother, the speaker says — which is shown in tantra thus, that Bhagavati Kali wears small children in her ears in the form of kundals. Whether it be Shamshan Kali or Ugra Kali, we are thinking that this is a fierce form; but we are not knowing that she has worn them there, that she is hearing that voice. The ones who become the medium that conveys it, however, are Ganpati.

Therefore first of all the pujan of Ganpati is necessary, the speaker says. If we do Ganpati's pujan in this way, then this sort of Pitru Dosha in the house — well, the pitrs have become a separate nature of their own, and they can be of many kinds. But for the sake of the oots you will not be able to do anything. From the Srimad Bhagavad Gita an oot will simply not understand; that buddhi is not within them yet. So there this becomes the medium. It is a matter of going inside; from the surface a great deal can be spoken.

Wherever vighna baadha is coming on account of Pitru Dosha, the speaker says he repeatedly says this: if you are initiated then your guru can tell you a great deal; otherwise there is the prayoga they give connected with Bhagavan Dattatreya, the mala mantra. Why in that? Because if along with the pitrs in your house something has also run in an unconsidered way, then Bhagavan Datta stops that thing. His vidya does the work of a sieve, in a manner of speaking. And having strained it, he conveys the right thing to the pitrs.

Alongside that, the speaker says, let us do a prayoga connected with Bhagavan Shri Ganesh. A prayoga of Ganpati is always done in two ways. The first, which is the root prayoga, he is telling everyone. The first prayoga is upon a supari. And in supari too, if it be a silver supari, then that serves particularly for oots, pitrs and everything connected with them. Whenever you do Vedic pujan or Pauranik pujan, you will not at all come to know through such mantras that it is being said there that this is for the peace of the pitrs. If someone is a particular marmagya, then perhaps he might explain it.

But when you come into tantra, the speaker says, then if a prayoga is being done through a silver supari, all your pitrs and oots are being pacified through that medium. As Ganpati is bathed, as the rajat abhishek of Ganpati takes place, so all the oots of your house will become pleased. And being pleased they will give grace; or if they need gati, gati will be obtained through Ganpati. As Bhagavati Gauri becomes pleased, they will obtain a road for going forward. So Gauri Ganpati of rajat, that is of silver, supari — in solid, not in hollow.

And the second, the speaker says, is of mritika — of clay. When is it? When you come to know that distress is being caused in some woman's body on account of the oots. When distress is caused in a woman's body by the oots, which troubles arise? Various kinds of disease connected with the abdomen, that is with the stomach. The whole region of the stomach, from the uterus onward, the regions of their birth, the region of children in the stomach — the maximum problems that are seen in tantra are connected with all those regions, because they are joined to that place.

It is for this reason, the speaker says, that the pujan of Ganpati is done through mritika shodhan — that is, by purifying the clay, making a murti of Bhagavan Shri Ganesh from it, giving it a formal abhishek with milk, an abhishek with dhoop, offering bhog and doing the pujan and the rest. That murti made of clay is then worshipped in the house at the brahma sthan, and they are conveyed to the sthan of the Kshetrapal. That is, in a manner of speaking, when you do this taking sankalp and so on, the oots that belong to the house will go to the Kshetrapal, and there their further kriya will take place. So in tantra the importance of Ganpati is of this kind, and the prayoga is of this kind.

There is a second subject, the speaker says: a great many people give very strange prayogas, and if by mistake you put a question there, they begin to say very crooked things about others. For instance, there is a very great man who will be listening to this channel, and does listen; but he has his own group on Facebook and keeps giving a great many nonsensical prayogas. One day he gave the prayoga that women have no need to go to anyone, if daily and continuously for twenty-one days they do 108 recitations of the Chandi Kavach described in the Shri Durga Saptashati. So I said, the speaker recounts, that if any woman — or any man — sits down to do 108 recitations of the Chandi Kavach given in the Durga Saptashati every day, then reckoned by calculation, ordinarily it will take at the very least nine hours, since one recitation will take at least five minutes. By that reckoning the minutes that are taken make a full nine hours.

I wrote to him, the speaker says: nine hours for any woman or man who is not a sadhak — and even if he is a sadhak, if he is a householder — for twenty-one days continuously, then mothers and sisters would have to leave all their housework aside and sit, telling the others, you do Zomato and Swiggy. I am sitting and reciting for twenty-one days continuously in the house; you would have them working more than at Navratri. And I had also written, he says, that when I do it, it takes me thirteen to fourteen hours. Whenever I do it, for some days, taking a sankalp of eight or nine days, it takes me thirteen to fourteen hours — because sitting continuously for so long is not possible even for me, that I should do nine hours continuously, and it takes me somewhat more time. Because clear pronunciation is necessary and it must be spoken from the throat quite forcefully. A kavach is never said to be perfected by muttering it slowly under the breath.

His reply was this, the speaker says: that you must not know how to read Sanskrit. Children of LKG and of classes two and three read better Sanskrit than you. If you knew how to read Sanskrit you would do it comfortably; when you do not know how to read it, then thirteen or fourteen — why, even fifty hours could be taken. And he wrote that he completes 108 recitations in three hours. By that reckoning, if the calculation is worked out, it comes to one hour, one minute thirty seconds — that is, in a minute and a half he recites the Chandi Kavach described in the Durga Saptashati. When he asked for a single recording — leave the three hours aside, just once, to show how fast the recitation is done — the answer was that he should come and see for himself.

Whatever upaya you give, the speaker says, whatever thing you tell — either you should have done it yourself, or had it done, or it should be such as an ordinary person can do. You are giving prayogas which are, on the face of it, very good prayogas — do 108 for twenty-one days. But do not describe it wrongly. Try reciting it in Sanskrit, in Hindi. However fast you go, you will still pronounce clearly what has been written, will you not? In a minute and a half it is not possible, however fast you read. Even reciting it like a poem, it will not be done in a minute and a half. His saying is that he does it in a minute and a half.

I am putting this thing before you all, the speaker says, because among you the ones who are new — I see a great many questions coming from all of you, and they are exactly like children's questions. How can it be so? Well, the first time you go to recite it will take at least fifteen minutes, twenty minutes. Anything you do will take time; understand this and then do it. Your mind will keep the fear, how can we do such a thing. So until I have either done a prayoga myself, or had it done by someone in my sadhak family — it can only be had done where there is need — until then I do not tell that subject, how this thing is to be done. Yes, he says: however much I am saying today about Ganpati has been carried out through the people of my sadhak family. Because of the results, I am putting it before you all, that you ought to do this. From it benefit is obtained.

Of the Sankatnashan Ganesh Stotram, the speaker says, every householder should in his own life do the sadhana; you should do a good anushthan of that stotra. If from Chaturthi up to Chaturdashi you daily do 108 recitations, by the vidhan told in the video given on this same channel, then it is most excellent. If you cannot do it, then do at least three days, five days, seven days.

We have completed the sadhana of the ashta-vinayaka and shown it, the speaker says, made as ordinary and simple as it could be. One question in it was that you have not used a jodaa baati, you have used a single wick. Brother, that is a jodaa baati; the cotton has been kneaded in such a way that it will look single to you, it is twisted that finely. How would that double show? Only if we kept the wick that thick. I had to recite for a long time, so I kept an absolutely thin wick. The eight lamps that are to be kept for the eight Vinayaks are always to be kept with jodaa baati, and it is to be done exactly in the manner told there. The mantras and so on that have been written — the video speed is such that you can slow it down and write them.

On any day, if you suppose you wish to do more than one day — although it is a one-day sadhana — if you wish to do more days, if you have the time, if you wish to do all ten days, then it is most excellent, the speaker says. Do that pujan for ten days, and along with it do the anushthan of the Sankatnashan too; it will be most excellent.

If there is a wish to do Havan every day, do it every day, the speaker says — but do not do the Purnahuti every day. Do the purnahuti on the last day, that is on the day of Anant Chaturdashi. The bhog will change every day. But the heap of rice that has been placed upon the paan leaf is never to be moved, is never to be removed. It will be removed only on the day of Anant Chaturdashi.

The eight supari that have been kept in the form of the eight Vinayaks — you can do their Visarjan, the speaker says; there is no difficulty in the visarjan of those eight supari. But the principal Shri Vigreh that will remain, or else the photo you will keep — do not remove them. In this manner, do Ganpati's pujan this year and see.

The second matter, the speaker says: in the field of tantra, whenever you do any particular sadhana, then before beginning the principal sadhana, the sadhana of Ganpati and the sadhana of Bhairav ji are extremely necessary. Guru, Ganpati and Bhairav — these three run in order. First of all guru sadhana, then Ganpati sadhana, then Bhairav sadhana. In Bhairav you may also do the sadhana of your own Kula Bhairava. Thereafter the sadhana of the gods and goddesses of your kula; along with it, if there is any matter connected with the pitrs, then that; if there is a matter connected with the kundali, then that. Only then do people go to the principal sadhanas. If the sadhana is connected with Bhagavati, then after Bhairav ji the sadhana of Hanuman ji should also be done. After doing all this you should come to the principal sadhana.

Now, if you wish to do ten days of Ganpati, the speaker says: see, Vainayaki Tantra, Vainayak Navratra — it is nine days and nights, so it is held to be a navratra. In what place and in what manner the Vainayaki Navratri takes place, in what manner it has been held. All of you should have knowledge of this subject, he says. You should know this: that however many tantra granthas we have, they are not all present in manifest form everywhere even in today's time. And leave aside however many granthas there are, however many tantra granthas — in the puranas and the rest as well, a great deal of alteration has been done to many things.

Among them is the Gupt Kalpeshwar Tantra, the speaker says. This was written in medieval India, perhaps in the Vindhya region, or else the Kashi region or the Prayag region — in some one place among these three regions — by some particular sadhak, and it holds various subjects connected with tantra.

In them this thing has been described, the speaker says: that when all the gods and goddesses came to Bhagavati Vindhyavasini, it was for the slaying of Arunasura. In the Devi Bhagavat, in the Srimad Devi Bhagavat Mahapuran, there is a description of this katha. So from there it has been taken out, this thing has been mixed together — the subject of tantra and this. In the puranas the full subject of tantra does not remain, so it has been mixed.

They have written this thing, the speaker says: that when they came upon the Vindhya region, it is held that on the Vindhya region, apart from Bhagavati — Bhagavati is regarded in the male form and the rest in the female form. So however many gods and goddesses were there, however many devas there were, they too went having assumed their own female form, their shakti svarup. In the serial Vighnaharta Shri Ganesha that is being telecast, this thing had also been shown: that when Bhagavan Shri Narayan, Mahadev and Vinayak all went for the slaying of Arunasura, all of them assumed the female form.

So at that time Bhagavan Shri Ganesh, who had assumed the Vainayaki svarup and had gone upon the Vindhya mountain — the tantra which he gave there as upadesh to however many of his devotees were present, that has been called the Vainayaki Tantra, the speaker says. Some portion of it is described in the Gupt Kalpeshwar Tantra. Under it a great many vidhi vidhans have been told, and a great many subjects have been included.

Now, which subjects come within the Vainayaki Tantra, the speaker asks. First of all there come the twelve names of Bhagavan Ganesh that are given in the Sankat Nashan Stotra. So these twelve names each have a separate subject connected with tantra. He will have to tell that in a separate video; he will tell it briefly, how and what is in it. Out of those twelve names — that is, out of the twelve svarups — the prayoga has been done taking any one of the svarups. But it is chiefly held that if a prayoga connected with Bal Ganpati is done there, then however many shaktis of that kind there are, they are pacified completely and swiftly.

If both these are not possible for you, the speaker says, then it has been said, what should you now do. According to the present time, install a photograph, a chhaya chitra, of Bhagavan Shri Ganesh such as the beautiful form in which he is seated in the lap of Bhagavati Parvati — and before it recite the whole katha of the birth of Shri Ganesh described in the Srimad Devi Bhagavatam. By that, however great a dosha connected with children there may be, however great it may be, it is removed. The vansh increases; santan is obtained. And along with it, however many disorders are produced by bhoots — that is, by shaktis of that kind — in every region of women, from the uterus onward, from the stomach onward, that too is pacified.

A listener asks: every year we do the puja of Bal Gopal at Janmashtami; when we take a new murti next year, what should be done with the old one — please guide us. Keep it in mind, the speaker says, whatever pujan you do of your gods and goddesses — I say it again and again — a murti should not be changed again and again, whosesoever murti it may be. Why do you take a new murti? I do not understand this. That is to say, your Bal Gopal — if you celebrate your own child's birthday, do you bring a new child the next year and replace him? A year has gone by, his birthday has been celebrated, the next year has come, now a new child will come — will we not celebrate the birthday of the same one child again and again? Its meaning is that you have not been able to join with them from the heart. How does your heart consent to removing them, or to taking a new murti?

A new murti is never to be taken, the speaker says. In whichever year you bring a solid murti, a murti of metal, let their seva and puja be done by vidhi vidhan — then that murti will never go, nor are you to buy a new murti. I say it again and again, he says, that at Diwali the murti of Lakshmi and Ganesh should not be bought; you are not to bring it. Bring it once, in one year — bring a fine solid one, made well, a beautiful one — and it is never to be removed.

If they break at some time for some cause, then only are they to be changed; otherwise you are not to bring one. The whole vidhi vidhan for it has been given, the speaker says. If you bring a new murti every year and change the old ones, then all the punya of the japa, puja and tapa you had done through the year — they took it and went. What is left with you? Why do you change the murti at all?

One thing is this, the speaker says: that where there is any clay murti above six inches, eight inches, twelve inches, there is some sankalp there, some particular one of somebody — yes, we have to keep it for a year — and so every year that new murti is brought. That is a separate subject. But it should not be done in this manner, that every year you are bringing a new murti and then removing the old one.

A listener asks what ganant kriya is. Ganant kriya means such a prayoga of tantra in which, taking some limb connected with your body — be it your blood, your nail, your hair, any portion of your body, or taking some thing; or even without taking anything, taking spit, phlegm and the like, or even earth upon which urine has been passed — a kriya of that kind is performed by means of shaktis, by Kshudra Vidya shaktis. For instance, from a Shamshaan, something connected with some kshudra person, his bone, is brought and bound in it with mantra, and then it is buried in such a place where it begins to rot, where it begins to decay.

So when things of this kind are done, the speaker says, it is called ganant kriya, patal kriya — say ganant, say patal. On account of which, when this thing has been done upon you, then until that kriya is destroyed, even if you perform some very particular great sadhana you will not obtain its full effect, its full fruit. From ordinary puja-path you will not get much effect at all. You will get a little ease, and then the trouble will remain. That happens on account of the granth kriya.

A listener writes that everything spoils at the last moment. Do a particular sadhana of Ganpati for a long time, the speaker answers; I say it again and again. Whenever all your work begins to spoil, start the pujan of Gauri Ganpati. Do their pujan with your eyes closed. It is they who remove the sankat, however many troubles and vighna baadha come.

A questioner asks whether the asana of a pig's skin can be used. Absolutely, the speaker answers, do use it — who has forbidden it. Another asks him kindly to tell the vidhi vidhan of Havan, TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and marjan concerning the Mahaganpati sadhana. Now, the Mahaganpati sadhana — if it is being asked by the Bhoot Lipi vidhan, then that is not possible to tell here, because there is so much use of the matrikas in it that it cannot be spoken in this way; it would have to be written and shown.

Asha Batedar ji asks: in our house there are silver Ganesh ji and Lakshmi ji of four fingers which are empty inside; can another metal be filled in them, and if so which? Another metal should not be filled, the speaker answers. If you can have it filled, have silver itself filled. But if it is to be melted — then if they have been worshipped for many days, let them remain just as they are, small though they be; but bring a second one in solid. And let their puja too go on.

Satish Kumar Pandey ji asks which deity's grace is upon him, guru ji. Whichever deity you must be doing puja-path of, that one's grace will be there, the speaker answers. We have not obtained supreme grace and supreme siddhi like bageshwar-dham Balaji, that we should tell you from sitting here just by looking at you. Look in the Manas chaupais — those who do such things, look at the places of miracles; you will obtain miracles. Those who have a longing for knowledge, whatever is with me, in whatever limit I open it out and give it — you are desirous of it. Receive it comfortably, enjoy it. If you want only a miracle, you will get to see a miracle; you will never obtain it.

A questioner asks whether in the Manas chaupais or in the Vinay Patrika there is any guru sadhana — a chaupai or pada by which guru sadhana can be done. Yes, Akash ji, it is in the Manas, the speaker answers. You have asked a very good question. I will give it separately. As I have given the sadhana of the Rudragan, so I will give theirs too from the Ramcharitmanas.

A listener asks: if a new ashtadhatu Ganpati has been brought today, how should their Prana Pratishtha be done in the Ganpati Navratra? For what, Mishra ji, the speaker answers — if you wear 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.; and ashtadhatu Ganpati you will not find anywhere. All of you listening, take this thought out of your minds, that any Shri vigraha made of AshtadhatuA traditional eight-metal alloy once used for consecrated idols — genuine pieces are rare today, since most idols sold as Ashtadhatu are really brass or a simple alloy. is available in the market.

Either you should take a single one, of one metal, if you get it, the speaker says; or take whatever is available, in brass. Saying it is ashtadhatu — it is not ashtadhatu. Either they will take money from you, or else they will keep you in the dark: it will have been made by mixing in some impure metal.

Whenever a thing was made from ashtadhatu, the speaker says — brother, however much technology has progressed today, but there was a time such that, and this I am not saying, it has been told by the goldsmiths themselves — that whenever any vigraha was constructed from ashtadhatu, the smoke that came out from it, or the effect that fell upon the body from it, would from that very cause give a leprosy-related problem, and the one to whom it attached would become a leprosy patient. So in the earlier time, the kings who used to have ashtadhatu murtis made took the expense of the maintenance of the whole family of the man who made that murti; they took the responsibility, that brother, if you have any distress, if there is any difficulty, then I will take up the responsibility of your family.

The Prana Pratishtha of Ganpati — do it on the first day, on the Chaturthi tithi itself, or have it done, the speaker says. If you know how to do it, then you can do it. Secondly, if you wish to do it yourself and do not know any particular vidhi vidhan, then do five kinds of adhivas. In what manner it is to be done, listen to it in ordinary sequence.

After having the bath given with panchagavya, the speaker says, while reciting the Shri Ganpati Atharvashirsham, do an abhishek with raw cow's milk — raw milk, made into a continuous dhara so that it falls upon them. If it falls from a dakshinavarti Shankha that is most excellent; or if it falls from some vessel of silver, that is most excellent. With that, do their abhishek.

After doing this much, and after an abhishek with ordinary water and the rest, have their adhivas done, the speaker says. Adhivas of five kinds, that is to say, they should be kept in five places, and left there for fifteen minutes each. As, they are to be kept in grain, kept in fruit, kept in flowers, kept in sweets, in cloth, in water — in any five kinds of substances among all these, in five places, keep them fifteen minutes each. And for so long as they do the adhivas, that is to say remain steady there, at that time recite Ganpati ji's bhajan, his stotra, his SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. and the rest.

After having the adhivas done, the speaker says, when — if a band has been tied over Ganpati's eyes — then netra unmilan is done. It is done with a salaka of gold; otherwise with some kundika, or else it will be with your dub grass. So netra unmilan will have to be done, that is to say, there is a vidhi of opening the eyes. So do that, saying it aloud. If you cannot do the particular Vedic mantras and the rest in it, then have both their eyes touched by the netra unmilan, or by the Ganpati Gayatri.

After that, now doing shodashopachar pujan, pujan of sixteen kinds, or panchopachar pujan and the rest, place Ganpati at their place and again recite the Atharvashirsham at the very least — at the very least — fifteen times, the speaker says. The prana pratishtha of Ganpati is done. After that, begin your havan and the rest, and your own path and puja. It will be in this same manner for all the deities.

A question about a single gobar ka kanda, a cow-dung cake, is read out. The listener names five: one of Ganesh ji, one of Shiv Baba, one of Maa Kali Mata, one of Batuk Bhairava, one of Sitaram ji. Asha Patidar ji, the speaker answers, you can absolutely do this; there is no difficulty in the Ahuti.

A listener asks how the sthan of the Kshetrapal is to be selected at a place like Delhi. See, if Delhi is a congested area, the speaker answers, then you will have to see this: that in the place where your colony begins, or ends, going to some place or other there will be a boundary region — as a thana has its own boundary, that from here there is another thana, and beyond that another thana. Is it not so? Here it is Mayapuri, here it is Chandni Chowk. In that same manner, see where the boundary is showing, that from beyond here — you can see it on a map — that beyond here there is another boundary. So whichever temple of yours is around that boundary, hold that to be the sthan of the Kshetrapal. This is for everyone.

A questioner asks whether sandhya must be performed daily, and whether another sadhana will be perfected without sandhya. Right, the speaker answers — in a fully Vedic-tantrokta manner, then it is not needed. Another asks whether any trik effect is produced by reciting the Shri Kali SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition.. From the recitation of a sahasranama — no, no, no. From the recitation of a sahasranama no trik effect is produced. There is no such thing.

A listener asks who the kul devi and kul dev of the Vashishtha gotra are. See, according to my knowledge, the speaker answers, the Kuldevi of the Vashishtha gotra is chiefly Bhagavati Tara in three forms. And she has come to be worshipped in some one form among those three forms, or through some Yogini of hers.

A listener asks him to tell about the mantra of dev deeksha, and to give information about Shiva ji as well. That has already been given, the speaker answers; it is already on the channel, look there. Another asks for the mantra of opening a sawari. Brother Rawal Nitin ji, there is no such separate mantra for opening a sawari, he answers. Whoever are knowledgeable persons — the mantra of their own aradhya that they have perfected, by the use of that mantra they open the sawari.

A listener says that in the village where puja is done, the puja of Deeh Baba is done there, and asks whether, alongside Sheetla Mata, this is Bhairav. Deeh Baba can be anyone, the speaker answers. It is not necessary that Deeh Baba should be Bhairav alone. Deeh Baba can also be Hanuman ji. He can also be the local veers of that place. He can also be some pahalwan baba. Who has been given the sthan and seated in the deeh — this is what is necessary. Whether they are the Bhairav who accompanies Sheetla Mata is also not necessary. They may be one who accompanies her, and they may also be independent.

Asked whether the kund for havan should be of iron or of copper, the speaker answers: never use an iron kund for Havan. Only a copper kund should ever be used. If you ever do havan in an iron kund, then the smoke that rises from it, and whatever burning of the fire there will be from the havan samagri and the rest — it is according to that same question about the ashtadhatu murti. It will give a contrary effect in your body. You will have trouble.

A questioner asks how the sadhana of Vakratunda Ganpati is to be done. Those twelve Ganpatis I will tell separately, the speaker answers. Vipin ji says that he takes the name of Swarnakarshan Bhairav Baba in his daily puja, and asks whether he cannot then do the puja of Bhagavan Narayan. No, no, there is no such thing, Vipin ji, the speaker answers. If you take the name, then why can you not do the puja of Bhagavan Narayan? There is nothing of that sort in the puja of Swarnakarshan Bhairav. Take the name comfortably.

Asked which Bhairav's puja will be done where Sheetla Mata is the kuldevi, the speaker answers: see, alongside Sheetla Mata both the Bhairavs are worshipped, I am telling you. Go into the region of Chhattisgarh and there it is Kaal Bhairava; go into the region of Bihar and it is Batuk Bhairava. Go into the region of Uttar Pradesh and the two are in different places, different Bhairavs. So which of them are worshipped in your own place — you will have to see that and do it.

Can a one-day sadhana of Ganpati ji be done, a listener asks. Absolutely, the speaker answers. Another writes that he is from Gujarat and asks for the mantra sadhana of Maa Bhanvati Sikotar. See, the Bhanvati Sikotar sadhana you are speaking of — she is a devi of that region, of that kshetra, the speaker answers. And what Sikotar is, you know well; so her sadhana I am not going to give — without seeing and hearing, brother, what the situation is.

Asked whether Bhairav sadhana is done according to the nakshatra, the speaker answers: it is like this, that Bhairav ji is seated in so very many forms that you can do his sadhana in whatever manner you wish. You can do it according to the NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window., according to the rashi, according to the lagna. You can also do it according to the fifth and the ninth. Which will bear fruit — that you and I will never be able to decide. But this is certainly held: that the Bhairav of the devi of your kula is the most capable of giving fruit; or the Bhairav of the Shakti Peeth of the region in which you live.

Asked whether the pujan may be done of the very Ganesh ji murti that is in the house, the speaker answers: absolutely, absolutely. If it is possible, offer 1008 dub to Ganpati ji from their own thousand-and-eight namavali; or if that too cannot be done, then from this same mantra — Shri Ganeshaya Namah — having made a sankalp. Do even one puja of the year, even of one day, and Ganpati will be very greatly pleased with that much. A great many things will be obtained by you.

Asked whether both the Ganpati sadhanas he has given can be done at once, the speaker answers: yes, absolutely they can be done. I am even saying so. If you have to do a ten-day sadhana, then the ashta-vinayaka sadhana you will do comfortably in the morning; that is a small sadhana. Only on the first day will it take you a little time in the arranging and setting out. From the next day it will be done comfortably. The remaining time that is left — in that, do the sadhana of the Sankat Nashan Stotra.

Asked which vidya the Bhoot Damar Tantra is, the speaker answers that it is an altogether separate kind of tantra — Bhoot Damar. In the manner in which there is the Rudrayamala Tantra, in which there is the Uddish, in that same manner there is the Bhoot Damar. Of which it has been chiefly said that it is composed by Ravana.

A listener says the land of the ancestors has been seized by a powerful person and asks for some upaya or sadhana. Which sadhana do you wish to do, the speaker answers. Take up that sadhana for a long time according to your shraddha. Look at the channel; sadhanas have been given there. In which of them is your faith, Tiwari ji. If you wish to take up Ganpati now, and you wear 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., then take up any one — the AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. sadhana, the Sankatnashan sadhana, the Ashtavinayak sadhana. Continue it for one year.

Rakesh Sharma ji asks how a perfected Kavach is to be used, and whether the benefit of a kavach comes merely from wearing it or whether it is used in some other manner. When you recite the kavach regularly, it stands written in the phalashruti, the speaker answers. The vidhi of perfecting it happened once; after that, when you recite it daily, its benefit will keep being obtained by you of itself. The second thing is that if you write the kavach out completely and wear it, then too its benefit is obtained by you. Or else the protective Yantra of your deity, of whichever shakti's kavach you have perfected, is constructed, and consecrated with the kavach, and having done havan and the rest, it is worn. The Sankatnashan stotra can be used in this way.

Shivam Singh ji writes that Maa Gayatri is the mother of the world, so how can a curse attach to her, and is anxious about her being cursed, since then the fruit will not be obtained; he has heard the great glory of the Devi Bhagavat. There is no need to be anxious, the speaker answers. The Shraap Vimochan has been given — do the Gayatri Shraap Vimochan, and do it. If you are initiated, Shivam Singh ji — that is, if your 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 been done — then the acharya whom you chose, who gave you and put upon you the yajnopavit, he must have given you the upadesh of Gayatri, so he must have told you how Gayatri is done. So why are you becoming anxious? If you do not wear the yajnopavit, then first wear the yajnopavit. Do your whole janeu, your yajnopavit sanskar, by full vidhi; then take Diksha; then do the whole of Gayatri. If not, then this whole question of yours is in vain; there is no gain in it then.

A listener notes that in the Durga Saptashati there are seven hundred anga shaktis, and asks whether their havan can be done from the seven hundred names. And if you wish to know this in the ordinary way, the speaker answers, then the anga shaktis in the Saptashati are infinite. The havan you can do by the Tantrokta Devisuktam.

Siddharth ji writes of a brahma that came in Abhichara, which was worshipped in the first generation, and has been running for four or five generations; and reminds him that he has said in a video that if any tantra exceeds twelve years then release comes in the next birth. Sometimes, he says, he has a doubt. It is a correct point, Siddharth ji, the speaker answers. Now tell me: if it has been worshipped for four or five generations, then what tantra has run in it now? It has become worshipped. It will become worshipped only if someone must have given it a sthan, or unknowingly you people yourselves had a sthan given to it. A sthan can be got given by deceit as well. Now to remove it will not be possible in this manner without conciliating it. And four or five generations have gone by, so going on to six or seven generations, either it will itself say, yes brother, have my gati done — or else, if it will be of that kind, of tamasik nature or a bloody one, then it will not go.

Can mustard oil be used in the puja of Hanuman ji, a listener asks. It absolutely is used, the speaker answers. Whenever we do any protective prayoga, then mustard oil alone should be burnt. For the sake of raksha, mustard oil. For the sake of Lakshmi ji, pure ghee — and if that is not available, then til oil or sweet oil. For Akarshana, Vashikaran, or for the fulfilment of any wish, til oil.

Asked what prayoga is to be done with the first mantra of the Argala Stotra, the speaker answers: there are so many things in that mantra that you can use it for whatever purpose you may wish. Even for the sake of the pitrs a prayoga can be done with it. Only, you have to speak that thing in the sankalp.

A listener asks about a havan vidhi given, and whether havan can be done only from it, and what can be done with the stutis given there. You are speaking about the Vaikritikam Rahasyam, the speaker answers. Absolutely: the stuti that is in all three kshetras — if you do havan by means of it, then that shakti will be reckoned in the havan, and the havan of all three kshetras will be reckoned in it, and it does indeed happen by that.

Siddharth ji's question is about an aughad pret which people are calling a brahma: someone says Pratyangira, someone says the recitation of the Durga Saptashati, someone says it has been seated after being conciliated and there is no upaya of tantra-mantra for it. See, the speaker answers, until that thing opens up completely, there is no gain in saying anything about what it is or is not. And the first point, the greatest point, is this: that if it has become worshipped in the kula, then be it a Preta, be it a brahma, be it whatever it may — once it has become worshipped, no fault of it now remains there. If it is worshipped generation after generation and you now wish to remove it, then the matter is plain: there should be such a knowledgeable person in tantra as first asks it. The effort should be that the thing be removed peacefully; and if you people wish to remove it and it is giving trouble, then only should it be removed. And for removing it too there is a whole vidhi vidhan and rule. To do anything in this manner without knowing will not be right.

Akash Gupta ji asks: in the siddhi of the Durga Chalisa, is the beej to be inscribed on the smooth part of the bilva patra or on the back part; and is the offering to be made straight, or inverted as on a Shivling? It is to be done on the straight part, the speaker answers, not on the smooth — that is, not on the back side; do it on the front part. And the offering is to be made straight. There is no need to offer it inverted as upon a Shivling.

A listener says that a great deal of spandan has begun at the Ajna Chakra, and that much sleep comes in the morning after puja. At the very time at which sleep is coming to you, your body is becoming fully healthy, the speaker answers. If sleep is coming at the time of puja, then for some days take it as being like yoga nidra. At the very time of puja the body is fully relaxing. Before this, that is at that time, sleep would not have been coming to you. Then stop your night-time sadhana for a few days.

A listener says that in the siddhi of the Kali Chalisa forty-one cloves are used, and asks whether their visarjan can be done beneath a tree, or whether they can be put to use. The cloves are not to be immersed, Akash ji, the speaker answers. Keep the cloves entirely. Whenever anyone in the house has trouble, you can feed one to them, or do an Utara with it and burn it. You will not need to do any recitation at that time.

A listener says that in the havan the Purnahuti is done with almond and one pair of cloves and one pair of cardamom, and asks whether, on giving the nimbu bali, it is to be squeezed or not. Give the purnahuti in the havan with gari gola, with dry coconut and the like, the speaker answers. If you give it with gari, filling it well with jaggery and so forth, then it is excellent. After that, give with all these things. The nimbu bali will be given first; the purnahuti will be done after that.

A listener thanks him for his knowledge and his way of giving it, and another asks that in future some tantrokta sadhana of Shri Ganesh ji be provided which a sadhak may do lifelong. The Sankatnashan Ganesh Stotra, the Ashtavinayak sadhanas that have been given — there is no tantra sadhana greater than these for ordinary householders, the speaker answers. Do these two. What is written for you in the phalashruti — that whatever is wanted will be obtained: we and you have just that much to do with it, that we want it. Is it necessary that there should be some particular prayoga of Haridra Ganapati in it, some dangerous mantra of Uchchhishta Ganapati, some beej of that sort thrust in, only then will it be reckoned a tantrokta sadhana? From a simple sadhana too a great deal can be obtained. A sadhana will be given, he tells Prashant ji; you will get it personally. Everything cannot be given on the channel.

Asked how a granth kriya, once someone has done one, can be cut, the speaker answers: yes, for that, first of all, if for instance you are doing the sadhana of the mala mantra of Bhagavan Dattatreya, then when at least eleven thousand japa of it is completed — After that you have to make a Yantra of the Kshetrapal upon the ground. That is to say, when the Kshetrapal's yantra is made upon the ground, drawn with rangoli, with a smearing of cow's dung and so on, then upon it, in each corner — in whichever compartment, in all the corners — the pujan of different gods and goddesses will be done.

Having done all those things, the speaker says, then in the brahma bhag, that is the middle part, for the sake of the granth that has been made, in your name — that is, in the name of whoever it has been done upon — a Putla prayoga is done. That is to say, a puppet is made, and its Prana Pratishtha is done by vidhi vidhan, and it is laid down upon a paan leaf; or, according to the kind of prayoga it is, the tree is taken accordingly and its leaf is taken, and it is laid down upon that. And after that, as you have done the Datta mala mantra, then from that its TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. will be done. Tarpan will be done from the putla that has been laid down, and through that tarpan the granth will be destroyed. This is one ordinary prayoga that has been told; there are a great many other vidhans as well.

Asked when Chaturthi to Chaturdashi falls and to kindly give the date, the speaker answers Krishna Devra ji: on the 31st is the Ganesh puja; from that day, on that day, is the Chaturthi. And on the 10th of September, on the 9th of September, Anant Chaturdashi ought to be — it will be on the 9th or the 10th of September, on one of the two days.

Asked whether 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. can be worn after being offered upon Shiv Baba, the speaker answers that a great many people do it. Asked again to tell some upaya for opening a sawari, he says he has told it above. If you wish to open it yourself — whose sawari is coming? Only after that can something further be told.

See, everyone is not fit to do Uchchhishta Ganapati, the speaker says. Right, Balkrishna Chaubey ji, you people regard it only as a dangerous form. Do the ordinary one; from that itself a great deal will be obtained. Why do you have to do Uchchhishta? What is it that you feel, that Uchchhishta has a tremendous effect?

See, we do not wish to break anyone's privacy by putting up screenshots, the speaker says, otherwise we would have shown on the channel, putting them up one by one, what gati and what state befalls those people who do Dhoomavati sadhana, the Dhoomavati mala mantra, and then Baglamukhi with a samput of Dhoomavati — all these rocket-science prayogas made straight off at one go. Personal messages come on Instagram, on Telegram, personal messages come everywhere, saying brother, now we have done it, now what should we do, such a state has arisen. We do not put them up because privacy would be broken. We say, brother, shall we put yours up hiding the name; and they say, brother, do not put it, it will not look good. So we are not putting them up in any case. As you people make a direct prayoga of Uchchhishta Ganpati, of Matangi, of Uchchhishta Chandalini — it should not be done straight off. And if you become fit for it, then you will not search on YouTube. We are telling you clearly: do not search for the sadhana of Uchchhishta Ganpati on YouTube.

A listener asks for some prayoga by which immediate protection may be obtained from an enemy, and if some enemy suddenly attacks, that immediate protection be obtained; nowadays enemies do not strike from the front, they strike from ambush. If you are speaking of it physically, then there is the Janjira of Hanuman ji, the speaker answers. There are a great many such mantras of Hanuman ji, and a great many such mantras of Bhairav ji, or sadhanas of theirs. In the ordinary way too, if you do the sadhana of Hanuman ji and Bhairav ji, or the sadhana of Bhagavati, in greater and greater quantity — if you have taken diksha of their mantras and done formal japa up to five lakh, or have recited any of their stotras, kavach and the like in that manner — then you will obtain protection, just as you are wishing, just as you are thinking.

Kavita ji asks what should be done by one upon whom the sawari of Mahakali comes. Why, mother, where would the sawari of Mahakali come from, the speaker answers. Mahakali's sawari does not come. The sawari of her Yoginis comes. And you should meet some knowledgeable person of right understanding.

See, a sawari is coming upon you, the speaker says. If any knowledgeable person is near you, then first of all show it to them. The second thing is, if you are not obtaining fit guidance and are not even coming to know whose sawari is coming upon the body, then do at least 108 recitations of Bhagavati's durga-kavach, the Chandi Kavach described in the Saptashati. Do nine recitations daily. If you cannot do even nine, then at least in the morning do nine, do three, and in the evening time do three. Do it continuously for one month and see. If that sawari is true, it will begin to come openly, and will also give its introduction properly, and will also give guidance through dreams. If it is false, its coming itself will be given up. It will not even feel that the body is becoming heavy, that someone is coming upon the body.

A listener asks what it is a sign of when the hair on the hands and so on stands up on hearing something spoken about a deity or Devi Maa by someone else, or heard on the phone. It happens on account of bhav, he says. What sign? It happens on account of bhav. Your bhav will remain joined, and it will stand up.

A listener asks which way the trunk of the murti should be for installing Ganpati at home, and how high Ganpati ji's murti should be. See, we have spoken before too about the sthapana of Ganpati at home, and have put up videos as well, Ankur ji, the speaker answers. That we ever do the sthapana of Ganpati at home — this custom that ran was set going by Bal Gangadhar Tilak; the reason behind it was to unite people. Afterwards people began sthapana in house after house. Earlier sthapana did not happen in the house; pujan happens at home.

And there are the ashta-vinayaka, the speaker says. Then again there are these twelve forms. And these twenty-four Ganpatis, whose whole pujan is in different months according to different pakshas. About them, it was never celebrated. About them nothing is known, people say. Some cause arose such that it came into currency.

The Ganpati of each paksha has his own particular importance, the speaker says. Not only that of the month of Bhadrapada. So that custom, that currency, began; and as people's faith increased in it, they began to be worshipped in the house — that yes, today we shall do pujan in this manner, we shall install Ganpati's Shri vigraha at home and do pujan.

Go into the region of Bengal, the speaker says: there, at every Amavasya, there are a great many such people who at every Amavasya keep a murti of Bhagavati Kali of at least six or seven feet outside the house — not inside the house, outside the house, putting up a pandal and so on — and pujan is done, and the next day there is Visarjan; after two or three days their visarjan happens. But at every Amavasya they do it. They give importance to every Amavasya. Kali Amavasya; every Amavasya has its importance for them, that yes, this night too is our Amavasya, so they will certainly do pujan. In this manner it happens.

Anju Kumari ji says that Maa Kali used to appear in her dreams but is not appearing now. They will begin to appear again, the speaker answers. Do japa of the first mantra of the Argala Stotra according to your capacity, every day in the night time. And along with it, begin reciting the Tantrokta Ratri Suktam.

In the Durga Saptashati, when the adhyayas finish we read the three Rahasyas; is it right to do Kavach, Argala and Keelak in their place, a listener asks. Completely wrong, the speaker answers. There are six angas. How will you then bring the anga that comes later to the front? This whole subject will become different. There are a great many kramas of the Saptashati; then it will go into the reverse krama.

A listener asks what he must do to become free of debt and for money to stay in the house. Right now we are on Ganpati-related matters, because their time is nearest, the speaker answers. Riddhi siddhi come on account of them, shubh labh come on account of them — so do their sadhana and puja particularly. If you are of the Maharashtra region, then there you do particular pujan in any case. The sadhana of the Sankat Nashan Stotra that has been given on the channel — please do it this time.

A listener says he has a Ganesh ji of white aak and asks for some prayoga for wealth. Brother, there is no gain in telling a prayoga of this kind from me, the speaker answers — because see, the question you have put in this manner can have only one answer: I have the bullet of a pistol, tell me its use. Then we will first tell you, buy a pistol. Now, to buy a pistol you will have to take a licence; so you are not even eligible to take a pistol. What is the gain of keeping the bullet?

The prayoga of the aak of Ganpati — however many tantra granthas are current in popular circulation, I say it again and again, the speaker says, that in them anything has been told only up to a limit; or the commentators have twisted and presented it. Merely having an aak Ganpati does not do it. Two more things are required along with them, and only then does that prayoga work. Now, which two things those are — that we shall tell some other time.

A listener says there is a very old murti of Maa Mangala, that he has heard the Prana Pratishtha was not done, that it was simply brought and kept and is being worshipped — and asks whether their prana pratishtha can be done now. Ashish ji, Bhagavati Mangala — that is, she who is worshipped in the direction of Rajasthan in the form of Bhuchad Mata, and in Odisha in the form of Bhagavati Mangala, the speaker answers. Her mount is upon a cock. She is four-armed: in one hand a vedha, with one hand a blessing, in one hand a trishul and in one hand a chakra.

If their pratishtha has not been done, then there is no need to do it now, the speaker says, because they have been worshipped for a long time — so what you now need is to do puja. There is absolutely no need to do pratishtha. If the wish is very great, then leaving aside the vidhi vidhan we told above, the adhivas and the rest, do their abhishek there by reciting the Devi Suktam and so on. It will be done by that itself. Do 108 recitations of the Tantrokta Devisuktam before them and keep dedicating it. A hundred and eight recitations does not necessarily mean in one day; do it in ten days, eleven days, or in the Navratris and so on. Talk to me in a message and I will tell you. It will be done by that itself.

Of the Shri Bhairav Tandav Stotra, the speaker says it is in that very stotra: Bhairav bheshajam kashta haram. That is why it is done. A listener says his birth is in Uttara Bhadrapada and the adhipati is Ahirbudhnya, and asks how seva can be done. When we bring the NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window. series, then in that we shall tell it in detail, he answers.

A listener says that having formerly done the sadhana of the Kaal Bhairavashtakam, on doing one mala of japa it felt as if someone were standing behind him in the room, and that it was a very intense experience. It is a good thing, the speaker answers. Asked whether the 64 Yogini Nam Stotra has any utility, he says it has very great utility.

For the first two or three years a Ganpati ji made of plastic was worshipped, a listener says; now I have brought a Ganpati of brass in their place — in such a case should the Ganpati made of plastic be immersed, and if so, how? See, a Ganpati ji made of plastic — wherever you do their Visarjan, it will only be polluted, the speaker answers. So if the Ganpati is made of plastic, then take them out of the puja place and keep them somewhere as a decoration only; keep showing dhoop and deep. Although, being made of plastic, there can be no other use for them.

You did japa for one day and had an experience — so what is the meaning of an experience, the speaker asks. Anything at all can happen there, brother. Why do you all get so stuck in experience? Move forward from experience as well. You did japa once, you recited once in one day, once someone passed behind you, and you will hang upon that same experience for ten years. What is the meaning of the experience? You will go on asking place after place. Come out of the experience; make that experience part of your life. Do sadhana again and again and try to obtain it, rather than asking in ten places what the meaning of an experience is.

The meaning of the experience is that air may have passed from behind, the speaker says. Their fan may have been running. It may be that some Preta or Pishach went by; that on account of your mantra it was distressed and went; that it is looking for an opportunity, saying, today you have driven me away by doing japa of a mantra — meet me some day and then I will show you. This too may be. There can be a great many meanings of it. Those who get stuck in experience obtain nothing in sadhana, he says. Keep this in mind, because they want only experience; an addiction to experience sets in. And when the experience is not obtained, it feels that the puja is not succeeding at all, and in that tension the poor mind distracts itself.

Asked who the Bhairavs are of Maa Kaila Devi, whom people hold to be a form of Maa Vindhyavasini Devi, the speaker says that her temple is at Karauli in Rajasthan. As for the Bhairav of Kaila Devi, take chiefly the Bhairav of that very place. If they are a form of Vindhyavasini Maa, then Vindhyavasini Maa does not have one Bhairav. Bhagavati Vindhyavasini has many Bhairavs in the whole Vindhya region. So according to this place I will not tell you.

Troubled by money-related difficulties, a listener asks for information and prayoga of the Shri Suktam and the Kanakdhara Suktam, about the installation of a Shri Yantra and about the Kanakdhara Yantra, and for how long and on which path one should walk. Uday Pratap ji, if you wish to walk on the Vedic path — because these are Vedic suktas and so on — then you should know the correct pronunciation of the Shri Suktam, the speaker answers. If you wear 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. and are initiated, that is most excellent; only then, doing these prayogas of this kind correctly, will you obtain benefit. Otherwise, if this is not so, then you should recite Bhagavati Lakshmi's Indrakrit Ashtalakshmi Stotra, or the Mahalakshmi Ashtakam; from that too you will obtain benefit.

If the kul devta is a Nag devta, then who will the kul devi be, a listener asks. It will have to be looked at, brother; how can one just say it, which Nags they are, the speaker answers. Along with a Nag there are a great many things. Asked from Ghazipur in UP which Bhairav's puja will be done, he answers that the questioner should look at what is worshipped around him.

Brother, we have said this before too, the speaker answers, when asked how far the things told about Gayatri by Shri Ram Sharma ji are according to the shastra: taking his sayings and doing Gayatri Mantra, people have been thoroughly ruined, and in future too they will only be ruined. I do not agree with him at all. However much they may speak according to modernity, but those who cannot walk according to the shastra vidhan, I will never speak in their favour. Because this is Gayatri. Had it been tantra, then according to tantra there are a great many such things where, on account of parampara, those things become different; there are capable and siddha persons, and so it happens. But here the subject that they present negates the shastra altogether — and that too Vedokta things. Gayatri has come as the form of the Veda. She is held to be the origin of the Vedas, held to be Veda Mata; and they manifest her entirely in the form of the unVedic.

He says he sees such people connected with the Gayatri Parivar: eating meat and yet asking whether they may touch him, and answering that yes, they are of the Gayatri Parivar, what of it, has anyone been forbidden to eat. Being Brahmins, in what manner do people do such acts, he asks. I do not know what those people are taught. Better than that is at least the Kaula Sampradaya, where they do say, yes brother, we will advance by eating meat, my panchamakar is such. They say it thumping their chest and go forward. There you cannot call them wrong. Here people are doing two kinds of work at once.

If you wish to carry the Sanatan culture forward, then carry it forward correctly, the speaker says. If you talk nonsense, and that too about Vedokta things, then I am never in agreement. Now Bamakhepa — he is called Mahaguru in the tantra kshetra. He used to urinate entirely upon the murti of Bhagavati Tara; he would throw the food away. And yet Jagadamba, the Mahamai, was so gracious that she would come and feed him with her own hand. Is there such capacity in his disciples? If they too should say that we will do this thing in this manner according to our guru — is there that much capacity? They will not remain fit for anything.

Brother, is diksha of the Durga Saptashati necessary, a listener asks. No, see — for the Durga Saptashati one cannot in that way say that diksha is very much necessary, the speaker answers. You can recite it by the ordinary vidhi vidhan. If you have to do some particular vidhan, if you have to do a yaag and so on, then Diksha is necessary. Shakta diksha is necessary.

If 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. is cut by mistake, what should be done, a listener asks. Nothing, Harish, the speaker answers. Put on a new yajnopavit. And in the form of PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death., according to whatever your capacity is, do japa of one mala, of five malas of Gayatri, and dedicate it. And according to the present time, you have not the least need to worry.

Guru ji, we have a siddh RudrakshaA sacred seed strung into rosaries and worn during shiva worship. and our kundali is manglik, so can we wear it on a red thread, a listener asks. You are manglik; all right, the speaker answers. What is your age? If the age is less than twenty-eight years — and what is Mangal for you? According to the lagna, whether he is right for you or an enemy, in which bhav he is placed, what fruit he will give: it depends upon that.

When is the charmasan of a varaha used, a listener asks. The charmasan of a varaha is used particularly in maran karmas, the speaker answers; it is used in ugra karmas; it is used in the kriyas of the Shamshaan and the like. And householder people had better not use it at all — if they do not, it is good.

A body-builder-like person appears in dhyana; what does this mean, Puneet Garg ji asks. A body-builder-like person appears; all right, the speaker answers. Of what kind is this — does he appear to you in a Pauranik manner, or is it some gym-going man that is appearing to you? That can be both negative and positive.

Guru ji, can japa of the Sankat Nashan Stotra be done at the sandhya time also, a listener asks. Absolutely, in all three kaals it can be done; it can be done in the night too, the speaker answers. What effect does doing the AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. have upon children, another asks. See, the effect is good; you can teach it to them. If you have them do it having had 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. done, it is most excellent; you can have them do it in the ordinary way as well. Can the bajrang-baan be recited daily, a listener asks. Yes, it can be, he answers. But do certainly perfect it and keep it; you can do a recitation or so daily. There is nothing of the sort that it cannot be done; and if there is some trouble, then more than one may also be done.

I have great interest in tantra; what must I do for full knowledge of tantra, a listener asks. For full knowledge of tantra, first obtain the beginning knowledge. When you go on becoming fit, then of themselves such people will come into your life as will carry you away into that field. Tantra means jaadu-tona, indrajalik vidya, kautuhal vidya — this alone is the meaning of tantra that I understand in today's time, whatever people want; you who are listening, relate it to yourselves. Siddhi like that of Dhirendra Krishna Shastri ji of bageshwar-dham Balaji: this alone has become the meaning of tantra's siddhi today — that some person should come, and without asking anything about him we should tell everything. Beyond and behind that there is no meaning. Tell him; after that how he is to be set right, whether he will be set right or not, what his gati will be — with that there is not the least concern. They are just telling. This alone is held to be siddhi in today's time. Then all the sixty-four principal tantras are useless. Only this one siddhi, doing kaal gyan siddhi — and this is not even kaal gyan. For full knowledge a whole life is too little. Begin.

A listener asks: if one wishes to do the sadhana of a single deva or devi for a long time and some festival comes in between — Right, it is a very good question, the speaker says. See, I say this same thing again and again: do the sadhana of one deity for a long time. Suppose you have begun Ganpati now — then do the sadhana of Ganpati alone the whole year through. But in between, now Navratri will come, Shivratri will come, Diwali will come; so how is the sadhana that is to be done according to the festival to be done at that time? In that you can do this. Suppose that you do continuous sadhana — to do sadhana continuously without break is possible for men, but not for women. So take up sadhanas of twenty-one days; eleven days, twenty-one days — take up sadhana in this manner. As soon as you learn that Navratri is about to begin here, then before that, whatever number of days the sadhana is, take it up to there, do its Purnahuti and the rest, and then for the remaining days keep doing its ordinary recitation.

As, you recite the Sankat Nashan Stotra 108 times daily, and you have taken the sankalp that we shall do 1100 recitations, the speaker says. Taking an eleven-day sankalp, yours has been completed. Then if you stop for some days, two or three days — in those two or three days that you stop, keep doing eleven recitations daily, so that the krama will remain. Then taking sankalp again, you did 1100 recitations again. Now in this same manner, see that Shivratri is about to come; so before Shivratri your whole 1100 ought to be completed. And after that do Shivratri, and one or two days after it begin again. Doing one sadhana after another in this manner, what will happen is that if in between you had to go somewhere, if some work arose, then that too will be managed for you and there will be no difficulty either. Householders should do it in this same manner.

Take up a long sadhana when you are fully confirmed that for the next three months we are not going to go anywhere, the speaker says. That there will be absolutely no trouble; that the vegetables and everything will all be managed; that you will remain sitting at home. That is to say, only if the people of the house cooperate that much should you take up a long sadhana; otherwise go on doing small sadhanas of eleven days, of twenty-one days. Then there will be no difficulty either; it will be done comfortably.

Why does the head only tilt backwards in dhyana, Suman Vishwakarma ji asks. That is to say, your head is becoming heavy and leaning towards the back — and that too at the time of dhyana, the speaker says. The very first cause of the head tilting back at the time of dhyana is that whatever shakti is connected with your Aura is overpowering you. That is why your head is tilting back. Now, it is tilting back — its meaning is that control is not being formed; you are uncontrolled. Now in what manner will control come? It is for this that I speak of the seven chakras: with which mantra and so on you are doing dhyana, look at that first. If you are doing dhyana without a mantra, then it is a matter of great difficulty. To do dhyana without a mantra is dangerous. To do dhyana holding some one mantra or some name, and afterwards for it to begin coming of itself from within without doing any japa — that is a different thing. Dhyana has a level of its own; if we carry them one by one it will be more correct.

In the Datta Vajra Kavacham there is nyasa twice; if it is recited more than once, will nyasa have to be done every time, a listener asks. No, the speaker answers. Nyasa is to be done only once. The main path is what is to be repeated again and again; the phalashruti too is not done every time. The main path is what you should repeat again and again, if you are doing more than one. In Pitr Paksha, may the bones of the grandfather and grandmother that have been kept be immersed, another asks. Yes, in Pitr Paksha it can be done, he answers.

You have said that the sadhana of the Kula Bhairava should be done, but how may one know about the form of the kul bhairav — our kuldevi is called Sati Maiya, a listener asks. See, if it is Sati Maiya, then do the sadhana of Batuk Bhairava alone, the speaker answers. Hold Batuk Bhairav himself as the kul bhairav and go forward. Bhairav there certainly will be; but a kul bhairav is difficult to know in manifest form until someone tells you. So carry Batuk Bhairav.

A listener writes that on Instagram they were speaking of 1100 japa of the ishta kavach today; that a raksha mantra was given him by his guru ji; that he has kept separate sadhanas of twenty-one, forty-one and ninety days; that after watching the speaker's next video he did three lakh japa; and that thirty-one lakh of the guru mantra has been done. It is a very beautiful thing, a very good thing, the speaker says. You have done thirty-one lakh japa of the guru mantra; now you have no need to go to Instagram and Facebook and search for all these things. See, this is a very great irony: you are saying you have done thirty-one lakh japa, and even after that you are still asking a question. This state should simply not arise. Why, after doing thirty-one lakh japa of the guru mantra, did this desire even arise within you, that you should place your questions before someone? Here after three lakh, five lakh, the voice stops coming from the mouth, brother — the state becomes so good, so much shraddha comes upon one's own aradhya, that whether you get distress or happiness, you have nothing to do with it. It is a very good thing that you have done such fine japa. But you now have no need to ask anything separately. Go on according to the guru.

When something is guided in a dream, and I go and ask through my guru, then he refuses — what can be the cause of this, a listener asks. There are two chief causes of this, the speaker answers. If your guru is very knowledgeable and has the knowledge, then if he is coming to know that you are being deluded, he will refuse. And the second cause may be this: if the guru is fit and proper and everything of his is in order, then it may be that you have not yet become fit for the sadhana that is being told. That is why your guru is refusing. Either he wishes to have you do some other sadhanas before it, or the time has not come, and he is stopping you for some time.

If the darshan of the moon happens on any Chaturthi day, does a dosha attach, a listener asks. The dosha of the chandra darshan of the month of Bhadrapada has been spoken of particularly, the speaker answers. The katha of the Syamantak Mani should be heard. Uday Pratap ji says he wishes for diksha from the Shri Kul, is from Kurukshetra in Haryana, and asks where the diksha will be from and what the beginning rule will be. So you want diksha in the Shri Vidya, diksha in the Shri Kul, the speaker answers. Then take diksha in the kula of Adi Guru Shankaracharya, and begin everything from there; you have no need to wander anywhere.

Please provide information about the Shri Narayana Kavach, a listener asks. Virendra Prajapati ji, if you are a param Vaishnava — that is, if you do not eat garlic and onion, do not eat carrot and radish — then you are capable of obtaining the full effect of the Narayana Kavach, the speaker answers, because the particular effect of diet is described not by me but by the Vaishnava acharyas. A param Vaishnava obtains the full effect of the Narayana Kavach. That is the very first thing. The vidhan of PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. you should do in the month of Kartik Maas. Beginning from the month of Kartik, or from the day of the Shraadh Purnima, you should begin the anushthan of the Shri Narayana Kavach. Along with the Narayana Kavach, you should also do puja of the ayudhas of Bhagavan Narayan. When you install the Shri vigraha of Bhagavan Shri Narayan, or do pujan even upon their photo, then puja of their ayudhas should also be done. And however many forms are discussed and told in the Narayana Kavach — when the ahuti for their protection is made, that is, when you do havan, then the ahuti will be of those same forms. And in it, at the very least, merely for the saying of it, 24000 is held there — that is, 24000 japa has to be done. It is not impossible; you should do it for at least a year, two years, three years.

The daily havan of Ganesh ji can also be done, a listener says. Absolutely, the speaker answers. Is there any harm in doing japa of the name of Bhagavan Shri Ram? No harm at all, brother. Keep taking the name of Bhagavan; there is no harm. From taking the name there is no harm; one should not be so excessively suspicious. It is for beej mantras (Bija Mantra) that it has been forbidden. A beej mantra, a Vedic mantra — one should not go on doing japa of it at will in that manner. Do name japa; it is not forbidden at all. This Ganesh pujan will run, so in it can pujan be done by making a murti of turmeric, and will the visarjan also be so, or will the vidhi be different, Uday Pratap ji asks. The video will be uploaded tomorrow itself, in which it is told what kind of murti is to be made, and how you can make it at home too, the speaker answers. Listen to it and the whole doubt will be cleared.

Please tell some upaya for the increase of intellect for students, a listener asks. It has already been told — the Sankat Nashan Stotra, the speaker answers, Siddharth Singh ji. Vidyarthi labhate vidya stands written; students obtain vidya. From continuously reciting the Sankatnashan Ganesh Stotra for six months — read the phalashruti. It stands written plainly, taken from the Narad Puran; Bhagavan NaradaA celestial sage and recurring listener/questioner figure across Puranic literature. has said this thing. So read it once and see. There will be considerable increase of intellect.

How are Shiv vaas and Agni vaas and such vaas seen, and why are they seen, Dheeraj Saxena ji asks. When particular anushthans have to be done, then Shiv vaas and Agni vaas are looked at, the speaker answers. Shiv vaas means the situation of Shiva ji at that time — where he is, in which place he is dwelling. Its reckoning is according to the tithi. That I will make a separate video for both of these, and do the reckoning and show it; then you will understand. Although its result — the presence of this day — is given, so you can see it even without doing the reckoning. The cause of seeing it is that when there is a particular anushthan, Bhagavan should be present at that place, so that the desire of mine in that anushthan may be fulfilled. For sanyasis there is no need of the preparation of seeing Shiv vaas and Agni vaas. It is those who are householders — because we do the vidhi vidhans being full of desires — for whom the need of seeing the vaas arises. Agni vaas: suppose that if the Agni vaas is in the earth, and at that time we people do Havan, then it is held that through Agni devata the ahuti is being obtained by that shakti. And if the Agni vaas is not here but is in the patal, then if we give an ahuti, from where would they obtain it — so it has been held.

If one wants shastra-approved information about Gayatri and 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., which authentic book should be read, a listener asks. Right — we will upload a book for you; we will upload a PDF, the speaker answers. How is the bali of jayphal done — jayphal is offered to Maa Jagadamba or to Bhairav ji; kindly publish the vidhan. Right, it will have to be done and shown, otherwise it will not be understood from where and what is to be done, he answers. In the Nath panth (Nath Sampradaya) they say that their singi sutra is just like the yajnopavit; is it true, another asks in English. It is absolutely right, he answers. They hold the nadi itself as the janeu. In the Nath panth the nadi is held to be the janeu — in which the form of Bhagavati, of Brahma, Vishnu and Mahesh, all of it is held. On the 7th of September is the jayanti of Maa Bhuvaneshwari; please tell the simple puja vidhi of Maa Bhuvaneshwari. Right — let us see, he answers.

How should sadhaks of small age, whose studies are not yet complete, obtain money for their pujan materials, a listener asks. Do only as much puja-path as will run for you, the speaker answers. Without doing particular vidhi vidhans, take up any one god or goddess and do the singing of their stotra and stuti. Pujan by very particular vidhi vidhan — do only the annual pujan and the like. Is moksha possible from excessive japa of the Sabar Mantras of Mahadev, another asks. Moksha and mukti are possible from a sabar mantra, he answers, but up to a limit; for that there are other things too that have to be done. Of Ichhaarti Nasini Devi, and of Kalakarnika, Ashwarudha and Manjughosh, he says the first he is hearing of for the first time and the others he will tell separately, all having their own separate sadhanas.

How can information be obtained about the twenty-four of Ganesh ji, the twelve months, and both the pakshas alike, a listener asks. A book of the vrat katha of the Ganesh Chaturthi of the twelve months comes out, the speaker answers. Take it. Almost all the information will be found by you in it.

Kali or a Shivling keeps appearing again and again in dreams; Kali Mata appears in dreams, appears protecting me, a listener writes. Then it is a good thing, brother — where are you telling this here, the speaker answers. Can japa be done of the mantra obtained in a dream, another asks. Ayush Pandey ji, there is a video related to this on the channel — how a mantra obtained in a dream is to be tested, how it is to be known and what is to be done. It is on this same channel. Search "swapna mein mila hua mantra grihastha tantra" and you will come to know. What sadhana should be done for marriage, another asks. The utmost japa of the last mantra of the Argala Stotra — patni manoramam dehi, he answers. I can only do mantra japa at nine in the morning; will any dosha attach, another asks. Pandit Garg ji, try to do it in the morning as well, he answers. From doing it at nine o'clock, ten o'clock, your effect will go on being somewhat lost. So either do it early in the morning, or else do it in the evening time.

Told that Bhairav Baba has been spoken against, the speaker says it is completely wrong. Making criticism is not a good thing in any case, he says. If we make criticism of him, raise this subject and speak, then one thing alone will happen: that it is a publicity stunt. Say something crooked about some very famous person so that your channel and video may go viral. They will not listen to the subject inside it, will not understand it. So what need is there of saying anything about anyone? People are intelligent themselves. But people have nothing to do with intelligence; they have to do with miracles.

For the rest, people are benefiting, people are taking the name of God, people are being reformed — it is a very good thing, the speaker says. The benefit that is happening should be looked at; leave the harm aside. Yes, but this thing should not happen. That is why it is said that when a person of knowledge does an act of this kind, it is very good. If, without having earned knowledge, you go on to a position of this kind, obtained on account of siddhi, then this very difficulty arises. In the Bhagavad Gita, Bhagavan Shri Krishna has said that a person who is distinguished in society should speak and do anything only after much thought, because society follows him. Now one who has become a distinguished person, whom people are listening to and following everywhere, in the country and abroad, and who is doing all kinds of foolish babble — there is an absence of seriousness within them. When their katha-puran runs, only joking is going on in it.

On the subject, the person who has his own intellect is himself seeing what is wrong and what is right, the speaker says. One should never make an assessment from one thing. People go along holding only one thing; this is the mistake they make. Whenever people speak of reading the Durga Saptashati at all three times, they refuse, saying your marriage has not happened; they say you will become a vairagi. Why, do this: the last mantra of the Argala Stotra, patni manoramam dehi — first do its sadhana well. May you get such a fit wife as will sit with you and do the recitation of the Saptashati. Do this. After that, then go and tell guru ji: guru ji, now I have got such a one that we two sit together and recite the Saptashati day and night. Then he will tell you properly.