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

Why do pujan and tantra sadhana still end in failure without Ganesh?

Because however much pujan-path we do and however many tantra-related sadhanas we perform, if we are not doing pujan-path connected with Bhagavan Shri Ganesh and no special prayoga related to him, then a very great failure comes to hand. He asks listeners to consider how much Ganesh-related sadhana they have actually done for all the troubles that drove them to sadhana.

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.

Clients leave at the precise moment, an exam is missed by a mark or two, and a good interview still finds some deficiency

Work in which success is not coming to hand; work already made that spoils; a business meeting where clients come and then leave at the precise moment; a job pursued with much effort; an exam missed by one or two marks so it does not clear; an interview that went very well and yet some deficiency remained and nobody knows why it did not happen.

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.

Where do all the obstacles of life come from?

Not only in trade and employment but in every field of life, whatever vighna baadha comes into whatever we do, comes on account of two particular deities: first Bhagavan Shri Ganesh, and second Bhairav ji. Ganpati is called Mangal Murti above all, and he is called both Vighnaharta and Vighnakarta — both at once.

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.

What is the first instruction when entering the field of tantra?

That whoever explains the subject properly will tell you that if you wish to do tantra sadhana then, whether you are taking diksha or not taking diksha, you must first do some particular path and puja connected with the pitrs. The speaker says he says it safely: recite the eleventh adhyaya of the Gita and dedicate it to your pitrs.

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.

What are the categories of pitrs?

When you go into detail, there are different categories of pitrs according to their age. One is the category about which the channel has already given a live: children who attain death in the womb, or children under twelve years of age, go into the category of the oots. They are called devi putra for those of the house, and for outsiders they will be masan.

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.

What happens when masan vidya is used against someone?

The speaker says listeners will be astonished. When masan vidya is used on somebody — kache kalve, masan, that kind of thing — then there we use Hanuman ji, we use Bhairav ji, we do prayogas connected with Kali ji and with Bhagavati. But no person ever says there that you should do a prayoga connected with Bhagavan Shri Ganesh. It is a very great subject.

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.

Why is a child shakti so hard to restrain?

Always keep in mind, he says, that however many shaktis are of this category, along with their nimbleness there is also mischief within them, and no god or goddess stops them. However many bal shaktis there are, it is by them that control over these is obtained.

Always keep this in mind, the speaker says: however many shaktis are of this category, along with nimbleness there is mischief within them as well. No god or goddess restrains them. However many bal shaktis there are, it is through them that control over these is obtained.

Will Kaal Bhairav stop a masan?

Nobody will tell you a prayoga connected with Batuk Bhairav or Bal Bhairav; he will say Kaal Bhairav. Kaal Bhairav will not stop them, the speaker says — know it clearly. Kaal Bhairav will stop them only when, along with that masan, the mother of the one in the womb is also alive and has herself walked in tantra, that is, a Dakini. Only if Dakini and masan are together will Kaal Bhairav place a restraint there.

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 Tradition. If Dakini and masan both are together, then and only then will Kaal Bhairav place a restraint there.

How do knowledgeable tantriks misuse the oot vidya?

The speaker says knowledgeable tantriks go where such a death occurs and do this base kind of work by their vidya, because if a prayoga is to be done upon someone and the person opposite is a sadhak or a bhakta where Dakini vidya will not work, then by this vidya they make an intrusion. That is why it is repeatedly said to give Batuk Bhairav a place in the house and to worship him — through Batuk Bhairav such shaktis are pacified, and he has the capacity to restrain them.

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.

The child shaktis are undergoing their own prarabdha, so the notion of being bound by mantra or tantra does not apply to them

A child's word only a child will accept. In their child form they are undergoing their own prarabdha — so do not apply the notion here that a mantra worked, a tantra worked, they were bound or not bound. If their death occurred in the womb or from any cause, 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 of one, of the vayu tattva.

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.

Who comes even before Batuk Bhairav?

Shri Ganesh. Bal Ganesh alone is that deva shakti whose head was pierced by the trishul of Bhagavan Shiva. Take it into tantra and there too it is Bhagavan Shri Bal Ganesh who carries out the representation of the oots, and so by the grace of Bal Ganpati the oots are pacified first of all.

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.

What is done when a household is troubled by oots?

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 — then if an abhishek of Shri Ganesh is done with milk, they will be pacified quickly by it. Ganpati pacifies them at once.

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.

Where does Ganpati take their grievance?

He at once takes it to his mother. In tantra it has been shown that Bhagavati Kali wears small children in her ears in the form of kundals. Whether it be Shamshan Kali or Ugra Kali, we think it is a fierce form and do not realise that she is wearing them there, that she is hearing that voice — but the medium that conveys it is Ganpati.

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.

Why can nothing be done for the oots through the Srimad Bhagavad Gita?

Ganpati's pujan is therefore necessary first of all. Pitrs are of a separate nature and may be of many kinds, but for the sake of the oots you will not be able to do anything: an oot will simply not understand from the Srimad Bhagavad Gita, since that buddhi is not within them yet. So this becomes the medium. It is a matter of going inside, he says; from the surface much can be said.

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.

What is given where obstruction comes from pitr dosha?

If you are initiated, your guru can tell you a great deal. Otherwise the prayoga given is the mala mantra connected with Bhagavan Dattatreya — because if anything has run in unconsidered fashion with the pitrs in your house, Bhagavan Datta stops that thing; his vidya works in the manner of a sieve, and having strained it he conveys the right thing to the pitrs.

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.

What are the two kinds of Ganpati prayoga?

A prayoga of Ganpati is always of two kinds. The first, which is the root prayoga, is upon a supari — and in supari, if it be a silver supari, then it serves particularly for oots, pitrs and everything connected with them. In Vedic or Pauranik pujan you will not at all come to know from the mantras that something is being said for the peace of the pitrs; only a particular marmagya might explain it.

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.

What happens when the silver supari is bathed?

When you come into tantra: if the prayoga is being done through a silver supari, then all your pitrs and oots are being pacified through that medium. As Ganpati is bathed, as the rajat abhishek of Ganpati happens, so all the oots of your house become pleased — and being pleased they will give grace, or if they need gati they will receive gati through Ganpati. As Bhagavati Gauri is pleased they will get a path to move forward. So Gauri Ganpati of silver supari — solid, not hollow.

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.

When is the mritika Ganpati prayoga used?

The second is of mritika, of clay — used when you come to know that distress is being caused in some woman's body by the oots. The speaker sets out what troubles follow: various kinds of disease connected with the abdomen, that is with the stomach; the whole region of the stomach from the uterus onward, the region of their birth, the region of children — the maximum problems seen in tantra are connected with all those regions, because they are joined to that place.

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.

Which region of the body do the oots control?

From the navel down to the whole yoni marg, the place of their birth, that region — up to that place their influence and control is at its maximum. And when someone uses masan vidya upon another, that same region is the one most affected.

From the navel down to the whole yoni marg, their place of birth, the region that it is — up to that place their influence and control is at the maximum, the speaker says. And when someone uses masan vidya upon somebody, that same region is the one most affected of all.

How is the mritika Ganesh prayoga performed?

By mritika shodhan — purifying the clay, making a murti of Bhagavan Shri Ganesh from it, giving it a formal abhishek with milk and an abhishek with dhoop, offering bhog and doing the pujan. That clay murti is worshipped in the house at the brahma sthan, and then conveyed to the sthan of the Kshetrapal. Doing this with sankalp, the oots of the house go to the Kshetrapal, and the further kriya for them happens there.

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.

Another teacher told women they need go to nobody and could recite the Chandi Kavach 108 times daily for twenty-one days themselves

The speaker says a great many people give very strange prayogas, and if by mistake you put a question there they begin speaking very crookedly about others. One such very great man, who he says listens to this channel and has his own Facebook group, gave the prayoga that women need not go to anyone if they daily do 108 recitations of the Chandi Kavach described in the Shri Durga Saptashati for twenty-one days continuously.

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.

Why is nine hours of Chandi Kavach recitation impossible for a householder?

He wrote back that nine hours for any woman or man who is not a sadhak — or is one, but is a householder — for twenty-one days continuously would mean mothers and sisters abandoning all their housework to sit; you would have them ordering Zomato and Swiggy, and you would make them work more than at Navratri. He added that when he does it himself, taking a sankalp of eight or nine days, it takes him thirteen to fourteen hours, because sitting continuously for so long is not possible even for him.

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.

The reply was that one who knew Sanskrit would finish comfortably, and only ignorance of it makes the recitation take thirteen or fourteen hours

His reply was that the speaker must not know how to read Sanskrit — that children of LKG and classes two and three read better Sanskrit than he does, and that if he knew Sanskrit he would do it comfortably; not knowing it, thirteen or fourteen hours, or even fifty hours, could be taken. And he wrote that he himself completes 108 recitations in three hours — which, worked out, means he recites the Chandi Kavach of the Durga Saptashati in one minute thirty seconds, that is, a minute and a half.

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.

What rule should be followed before giving anyone an upaya?

Whatever upaya you give, whatever thing you tell — either you should have done it yourself, or had it done, or it should be such that an ordinary person can do it. He says the prayoga itself is a very good prayoga, do 108 for twenty-one days; but do not describe it wrongly. Try reciting it in Hindi, in Sanskrit: however fast you go, the pronunciation must still be done correctly. In a minute and a half it is not possible however fast you read; even reciting it like a poem it will not happen in a minute and a half.

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.

He gives no prayoga until he has either done it himself or had it done

Because among the listeners the new ones send him a great many questions that are exactly like children's questions — how can it be so? A first recitation will take at least fifteen or twenty minutes; anything you do will take time. He says that until he has either done a prayoga himself or had it done by someone in his sadhak family, wherever there is need, he does not teach how the thing is to be done. Everything about Ganpati he is saying today, he says, has been carried out through people of his sadhak family, and he is putting it forward because of the results.

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.

What Ganesh anushthan should every householder do?

Every householder should in his life do the sadhana of the Sankatnashan Ganesh Stotram, and should do a proper anushthan of that stotra. If 108 recitations are done daily from Chaturthi to Chaturdashi, by the vidhan told in the video given on this same channel, that is most excellent. If you cannot manage it, then do at least three days, five days, seven days.

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.

Is a jodaa baati used in the Ashtavinayak sadhana?

The Ashtavinayak sadhana has been completed and shown, made as simple as it could be. One question in it was that he had not used a jodaa baati but a single wick. He answers that it is a jodaa baati — the cotton has been kneaded in such a way that it will look single to you, it is twisted so finely. How would it look double? Only if we kept the wick that thick. He had to recite for a long time, so he kept a very thin wick. The eight lamps of the eight Vinayaks are always to be kept with jodaa baati, and done exactly as told there.

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.

Can the Ashtavinayak sadhana be done for more than one day?

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

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.

Can havan be done every day of the ten?

If there is a wish to do havan daily, do it daily — but do not do the purnahuti daily; 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 and never to be removed; it will be removed only on the day of Anant Chaturdashi.

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.

Can the eight supari be immersed at the end?

The eight supari that have been kept in the form of the eight Vinayaks — you can do their visarjan, there is no difficulty in the visarjan of those eight supari. But the principal Shri vigraha that will remain, or the photo that you will keep, do not remove them.

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.

What order must be followed before any principal sadhana?

In the field of tantra, before beginning any particular principal sadhana, the sadhana of Ganpati and the sadhana of Bhairav ji are extremely necessary. Guru, Ganpati and Bhairav run in this order: first guru sadhana, then Ganpati sadhana, then Bhairav sadhana — in which you may also do the sadhana of your own kul bhairav. After that the sadhana of your kul devi-devatas, anything connected with the pitrs, anything connected with the kundali; and only then do you 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.

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.

What is the Vainayaki Navratri?

Asked about doing ten days of Ganpati, he introduces the Vainayaki Tantra and the Vainayak Navratra — nine days is a navratra, so it is held to be that. Listeners should know, he says, that however many tantra granthas we have, they are not all present in manifest form everywhere even today; and leaving the tantra granthas aside, in the puranas too a great many things have been altered.

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.

What is the Gupt Kalpeshwar Tantra?

Among those granthas is the Gupt Kalpeshwar Tantra. This, the speaker says, was written in medieval India, perhaps in the Vindhya region or the Kashi region or the Prayag region — in some one of these three regions — by some particular sadhak, and contains various subjects connected with tantra.

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.

The devas came to Bhagavati Vindhyavasini for the slaying of Arunasura, a katha taken from the Srimad Devi Bhagavat and mixed with the subject of tantra

It describes that all the gods and goddesses came to Bhagavati Vindhyavasini for the slaying of Arunasura. This katha is described in the Devi Bhagavat, the Srimad Devi Bhagavat Mahapuran; from there it has been taken and mixed with the subject of tantra, since the full subject of tantra does not remain in the puranas.

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.

Why did the devas take a female form on the Vindhya?

They have written that on coming to the Vindhya region it is held that, apart from Bhagavati, on the Vindhya region Bhagavati is regarded in the male form and everyone else in the female form. So however many gods and goddesses there were, however many devas, they too went having assumed their own female form, their shakti svarup. The speaker notes that the serial Vighnaharta Shri Ganesha also showed this — that when Bhagavan Shri Narayan, Mahadev and Vinayak all went for the slaying of Arunasura, all of them assumed the female form.

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.

What then is the Vainayaki Tantra?

At that time Bhagavan Shri Ganesh had assumed the Vainayaki svarup and gone upon the Vindhya mountain; and the tantra he gave as upadesh to however many of his devotees were present there is called the Vainayaki Tantra, some portion of which is described in the Gupt Kalpeshwar Tantra. Under it a great many vidhi vidhans are told and a great many subjects included.

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.

When is the Vainayaki Tantra used?

In that same tantra the description comes that if disturbances of this kind occur in your house, being done by the unsatisfied souls of your own house, by the souls of children and so on — then it is there that the prayoga of the Vainayaki Tantra is done.

In that very tantra this thing is described, the speaker says: that if upadrav of this kind occur in your house, which are being done by the atripta atmas of your own house, by the atmas of children and the rest — then there the prayoga of the Vainayaki Tantra is done.

Which subjects come first within the Vainayaki Tantra?

First of all there come the twelve names of Bhagavan Ganesh that are given in the Sankatnashan Ganesh Stotram. These twelve names have a separate subject connected with tantra for each, which he says he will have to tell in a separate video, briefly. Out of those twelve names — that is, twelve svarups — the prayoga has been done taking any one svarup. But it is chiefly held that if a prayoga connected with Bal Ganpati is done there, then shaktis of this kind are pacified completely and swiftly.

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.

The Gauri Ganpati pujan is to be had done in solid rajat supari or else in one made from mritika

The most correct thing for it is the pujan of Gauri Ganpati — which, as already told, is to be had done either in solid rajat supari or else made from mritika.

Now in what manner is that possible, the speaker asks. For that the most correct thing is the pujan of Gauri Ganpati. And the pujan of Gauri Ganpati, as has already been told, is either to be had done in solid rajat supari, or else made from mritika.

What should be done if neither the silver supari nor the clay is possible?

Then, according to the present time, install a photograph — a chhaya chitra — of Bhagavan Shri Ganesh in a beautiful form seated in the lap of Bhagavati Parvati, and before it recite the whole katha of the birth of Shri Ganesh as described in the Srimad Devi Bhagavat Mahapuran. By that, however great a dosha connected with children there may be, it is removed; the vansh increases, santan is obtained; and along with it the disorders produced by bhoots — by shaktis of that kind — in every region of women, from the uterus and the stomach onward, are also pacified.

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.

What should be done with last year's Bal Gopal murti?

Asked what to do with the old murti when a new one is taken the next year for the Janmashtami puja of Bal Gopal, he answers that a murti should never be changed again and again, whosesoever murti it may be. He says he does not understand why a new murti is taken at all — if you celebrate your own child's birthday, do you bring a new child the next year and replace him?

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?

When should a murti be bought at all?

A new murti is never to be taken. In whichever year you bring a solid murti, a murti of metal, let their seva-puja be done by vidhi vidhan; then that murti will never go, nor are you to buy a new murti. He says repeatedly that at Diwali one should not buy a murti of Lakshmi and Ganesh — you are not to bring it. Bring a fine solid, beautiful one once, in one year, and never remove it.

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.

What is lost by replacing a murti every year?

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

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?

Is there any exception to never replacing a murti?

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

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.

What is ganant kriya?

It means a prayoga of tantra in which some part connected with your body is taken — your blood, your nail, your hair, any portion of your body — or even without taking anything, spit, phlegm and the like, or even the earth on which urine has been passed; and by means of kshudra shaktis a kriya of that kind is performed. For example, from a shamshaan something connected with some kshudra person, his bone, is brought, bound with mantra, and then buried in such a place where it begins to rot and decay.

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.

What does a ganant kriya do to a person?

When such things happen it is called ganant kriya or patal kriya — say ganant, say patal — and on account of it, once this thing is done upon you, then until that kriya is destroyed, even if you do some very particular great sadhana you will not obtain its full effect or full fruit. From ordinary puja-path you will not get much effect at all; you will get a little relief, and then the trouble will remain. That happens on account of the granth kriya.

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.

Can one make a kusha asana oneself?

Asked by T N Tiwari ji whether, in the absence of silk or wool asanas for sitting in sadhana, a kusha asana can be made by oneself, he answers that it can absolutely be made — there is no need of any rule; you can make an asana in this.

T N Tiwari ji asks: in the absence of asanas of silk, wool and the like for sitting in sadhana, can one make a kusha asana oneself? You can absolutely make it, the speaker answers. There is no need of any rule. You can make an asana in this.

What should be done when everything spoils at the last moment?

Do a particular sadhana of Ganpati for a long time. He says he says 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 obstructions come.

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.

Can Ganpati and Batuk Bhairav be worshipped together to resolve a problem?

And along with them, if the puja of Batuk Bhairav has begun — do not do them together. First do eleven days of Ganpati, then do eleven days of Batuk Bhairav. If your trouble has not been solved between these two, then after that begin both of them together.

And along with them, if the puja of Batuk Bhairava has begun, the speaker says — do not do them at one time. First do eleven days of Ganpati. Then do eleven days of Batuk Bhairav. If between these two your trouble is not solved, then after that begin both of them together.

Can a pig-skin asana be used, and what of the Mahaganpati vidhi?

Asked whether the asana of a pig's skin can be used, he tells the questioner to go ahead and use it — who has forbidden it. Asked to explain the vidhi vidhan of havan, tarpan and marjan in the Mahaganpati sadhana, he says that if it is being asked by the Bhoot Lipi vidhan then it is not possible to tell it 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 down and shown.

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.

Can a hollow silver murti be filled with another metal?

Asked about four-finger silver Ganesh ji and Lakshmi ji at home that are empty inside, and whether another metal may be filled into them, he answers that another metal should not be filled. If you can have it filled, have silver itself filled. But if it is to be melted, then if they have been worshipped for a long time, let them remain just as they are — small though they be — and bring a second one in solid, and let their puja also continue.

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.

Which deity's grace is upon me?

Asked by Satish Kumar Pandey ji which deity's grace is upon him, he answers that whichever deity you must be doing puja-path of, the grace will be of that one. He says he has not obtained supreme grace and supreme siddhi like Bageshwar Dham Balaji, that he could tell you from sitting here just by looking at you. Those who work miracles in the Manas chaupais — look at the places of miracles, and you will obtain miracles.

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.

Is there a guru sadhana in the Manas or the Vinay Patrika?

Asked whether there is any guru sadhana in the Manas chaupais or in the Vinay Patrika — some chaupai or pada by which guru sadhana can be done — he tells Akash ji yes, it is in the Manas, and that he has asked a very good question. He will give it separately: as he has given the sadhana of the Rudragan, so he will give theirs too from the Manas.

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.

In south India the birth festival of Hanuman ji is kept on the Kartik Krishna Paksha Chaturdashi

He says that in the month of Kartik, before the Chaturdashi — in south India on the Kartik Krishna Paksha Chaturdashi tithi — the birth festival of Bhagavan Shri Hanuman ji is celebrated, and he will give this thing at that time.

In the month of Kartik, before the Chaturdashi — in south India, on the Kartik Krishna Paksha Chaturdashi tithi — the birth festival of Bhagavan Shri Hanuman ji is celebrated, the speaker says. At that time I will give this thing.

How should a newly brought ashtadhatu Ganpati be installed?

Asked how to do the prana pratishtha, in the Ganpati Navratra, of a new ashtadhatu Ganpati brought that day, he first tells Mishra ji that if he wears the yajnopavit — and then says that ashtadhatu Ganpati will not be found anywhere. Everyone listening should take this notion out of their minds, that any Shri vigraha made of ashtadhatu is available in the market.

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.

Why are ashtadhatu murtis not genuinely sold?

However much anyone may thump his chest and say it is an ashtadhatu pratima, an ashtadhatu pratima is never easily available; and if it is available, its price is at the heights of the sky. They are not made from ashtadhatu. At the maximum they are of tridhatu only.

However much anyone may thump his chest and say it is an ashtadhatu pratima, the speaker says, an ashtadhatu pratima is never easily available. And if it is available, then its price is in the heights of the sky. They are not made from ashtadhatu. At the maximum they are only of tridhatu.

What should be bought instead of an ashtadhatu murti?

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

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.

What did ashtadhatu casting once do to the caster?

He says that however much technology has progressed today, there was a time — and this, he says, is not said by him but told by the goldsmiths themselves — that whenever a vigraha was constructed from ashtadhatu, the smoke that came from it, or its effect upon the body, would give the one to whom it attached a leprosy-related problem, so that he would become a leprosy patient. So in earlier times the kings who had ashtadhatu murtis made took upon themselves the cost and responsibility of maintaining the whole family of the man who made the murti, saying that if you suffer any distress or any difficulty, I will take up the responsibility of your family.

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.

When should the prana pratishtha of Ganpati be done?

Do the prana pratishtha of Ganpati on the first day, on the Chaturthi tithi itself, or have it done — and if you know how to do it, you can do it. Secondly, if you wish to do it yourself and you do not know any particular vidhi vidhan, then do five kinds of adhivas. He then sets out how it is to be done in ordinary sequence.

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.

What is the first step of the prana pratishtha of Ganpati?

If the Atharvashirsham is committed to memory that is most excellent; otherwise you can do an ordinary prana pratishtha by the Atharvashirsham. First of all, have the Shri vigraha of Ganpati ji bathed with panchagavya.

The AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. — if you have it by heart, that is most excellent; otherwise by the Atharvashirsham you can do an ordinary prana pratishtha, the speaker says. First of all, have the Shri vigraha of Ganpati ji bathed with PanchagavyaA purifying mixture of five cow-derived products, used with Panchamrita and Tulsi leaves to purify a home, especially its threshold..

What follows the panchagavya bath?

After the panchagavya bath, reciting the Shri Ganpati Atharvashirsham, do an abhishek with raw cow's milk, made into a continuous dhara that falls upon them. If it falls from a dakshinavarti shankh that is most excellent, or if it falls from some silver vessel that is most excellent. Do their abhishek with that.

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.

What is adhivas and how is it done?

After doing that much, and after an abhishek with ordinary water and so on, have their adhivas done. Adhivas of five kinds means keeping them in five places, leaving them there fifteen minutes each — as in grain, in fruit, in flowers, in sweets, in cloth, in water: in any five kinds of things among all these, in five places, keep them fifteen minutes each. And so long as they do the adhivas, that is remain steady there, at that time recite Ganpati ji's bhajan, his stotra, sahasranama and the like.

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.

What is done with the adhivas materials afterwards?

After doing it in this manner, the flower or fruit that is now obtained, or the sweets — whatever comes out having done the adhivas — that itself is distributed in the form of prasad.

After doing it in this manner, the speaker says, the flower or the fruit that will now be obtained, or the sweets, whatever it be that comes out having done the adhivas — that itself is distributed in the form of prasad.

What is netra unmilan?

After having the adhivas done, if a band has been tied over the eyes of Ganpati, 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. Netra unmilan is to be done, that is, the vidhi of opening the eyes. If you cannot do the particular Vedic mantras and so on for it, then do it by speaking, or touch both their eyes with the netra unmilan or with the Ganpati Gayatri.

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.

What completes the prana pratishtha?

After that, having done shodashopachar pujan — pujan of sixteen kinds — or panchopachar pujan and so on, place Ganpati in their place and again recite the Atharvashirsham at the very least fifteen times. 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.

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 single gobar ka kanda serves for all five ahutis — Ganesh, Shiv Baba, Kali Mata, Batuk Bhairav and Sitaram

A question about a single gobar ka kanda is read out repeatedly while the speaker complains about a recurring technical fault. The listener names five: one of Ganesh ji, one of Shiv Baba, one of Maa Kali Mata, one of Batuk Bhairav, one of Sitaram ji. He tells Asha Patidar ji that she can absolutely do this — there is no difficulty in the ahuti.

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.

How is a Kshetrapal sthan chosen in a place like Delhi?

If Delhi is a congested area, then you will have to see this: that wherever your colony begins or ends, going to some place or other there will be a boundary region — just as a thana has its own boundary, that from here there is another thana and beyond that another. Here it is Mayapuri, here it is Chandni Chowk. In the same way, see where the boundary shows, which you can see on a map, that beyond here there is another boundary. Whichever temple of yours is around that boundary, hold that to be the sthan of the Kshetrapal. This holds for everyone.

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.

Is sandhya necessary daily, and does the Kali Sahasranama have a trik effect?

Asked whether sandhya must be done daily and whether another sadhana will be perfected without sandhya, he answers that in a fully Vedic-tantrokta way it is not needed. Asked whether reciting the Shri Kali Sahasranama produces any trik effect, he answers no, no, no — no trik effect is produced by the recitation of a sahasranama; there is no such thing.

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.

Who is the kuldevi of the Vashishtha gotra?

Asked who the kul devi and kul dev of the Vashishtha gotra are, he answers that according to his knowledge the kuldevi of the Vashishtha gotra is chiefly Bhagavati Tara in three forms, and that she has come to be worshipped in some one of those three forms, or through some yogini of hers.

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.

Is there a separate mantra for opening a sawari?

Asked about the mantra of dev deeksha and about Shiva ji, he says that has already been given and is on the channel. Asked for the mantra for opening a sawari, he tells Rawal Nitin ji that there is no such separate mantra: whoever is a knowledgeable person opens the sawari by the use of the mantra of his own aradhya which he has perfected.

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.

Is Deeh Baba a Bhairav?

Asked about the puja of Deeh Baba done in the village, and whether, being alongside Sheetla Mata, he is Bhairav, he answers that Deeh Baba can be anyone. It is not necessary that Deeh Baba should be Bhairav alone; Deeh Baba can also be Hanuman ji, can be the local veers of that place, can be some pahalwan baba. What is necessary is who has been given the sthan and seated in the deeh. Whether he is the Bhairav who accompanies Sheetla Mata is also not necessary — he may be one who accompanies her, and he may also be independent.

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.

Should a havan kund be of iron or copper?

Never use an iron kund for havan. Only the copper kund should be used. If you ever do havan in an iron kund, then from the smoke that rises from it, from the burning of the fire caused by the havan samagri and the rest, it is as with the question about the ashtadhatu murti: it will give a contrary effect in your body and you will have trouble.

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.

How is the sadhana of Vakratunda Ganpati done?

Asked how to do the sadhana of Vakratunda Ganpati, he answers that he will tell those twelve Ganpatis separately. Asked next by Vipin ji, who takes the name of Swarnakarshan Bhairav Baba in his daily puja, whether he may not then worship Bhagavan Narayan, he answers no, no, there is no such thing — if you take the name, why can you not do the puja of Bhagavan Narayan? There is nothing of that kind in the puja of Swarnakarshan Bhairav; take the name comfortably.

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.

Which Bhairav is worshipped where Sheetla Mata is the kuldevi?

He says both Bhairavs are worshipped alongside Sheetla Mata. Go into the region of Chhattisgarh and it is Kaal Bhairav there; go into the region of Bihar and it is Batuk Bhairav. Go into the region of Uttar Pradesh and the two are in different places, different Bhairavs. So you will have to see which of them are worshipped in your own place, and do accordingly.

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 Ganpati sadhana be done, and what of Bhanvati Sikotar?

Asked whether a one-day sadhana of Ganpati ji can be done, he answers absolutely. Asked by a listener from Gujarat for the mantra sadhana of Maa Bhanvati Sikotar, he says she is a devi of that region — and that as for what Sikotar is, the questioner knows it well; so he will not give her sadhana without seeing and hearing what the situation is.

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.

Is Bhairav sadhana done according to the nakshatra?

He answers that Bhairav ji is seated in so many forms that you can do his sadhana in whatever manner you wish — according to the nakshatra, according to the rashi, according to the lagna, according to the fifth and the ninth. Which will bear fruit, neither you nor he will ever be able to decide. But this is certainly held: that the Bhairav of your own kula's devi is the most capable of giving fruit, or the Bhairav of the Shakti Peeth of the region in which you live.

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.

Can the house's own Ganesh murti be used for the pujan?

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

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.

Can both the Ganpati sadhanas be done together?

Absolutely they can be done, he says — he is even saying so: if you have to do a ten-day sadhana then you will do the Ashtavinayak sadhana comfortably in the morning, since that is a small sadhana. Only on the first day will it take you a little time in the arranging; from the next day it will be done comfortably. In the remaining time do the sadhana of the Sankatnashan.

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.

What kind of vidya is the Bhoot Damar Tantra?

It is an altogether separate kind of tantra — Bhoot Damar. In the manner that there is the Rudrayamal, that there is the Uddish, in that same manner there is the Bhoot Damar. It is chiefly said to have been composed by Ravana.

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.

What should be done when ancestral land has been seized?

Asked for some upaya or sadhana where the land of the ancestors has been seized by a powerful person, he answers: which sadhana do you wish to do? 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 yajnopavit, then take up any one — the Atharvashirsham sadhana, the Sankatnashan sadhana, the Ashtavinayak sadhana — and continue it for a year.

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.

Should there be eight supari or twelve?

Asked, since there are twelve Ganpatis in the Sankatnashan stotra, whether the supari will be eight or twelve, he answers that if you wish to do the sadhana of the Dvadash Vinayak then they will be twelve; and if you go into the Sankatnashan, then too they will be twelve.

A listener asks: in the Sankatnashan stotra there are twelve Ganpatis, so will the supari be eight or twelve? If you wish to do the sadhana of the Dvadash Vinayak, then they will be twelve, the speaker answers. If you go into the Sankatnashan, then they will be twelve.

How is a perfected kavach used?

Asked whether the benefit of a kavach comes merely from wearing it or whether it is used in some other way, he tells Rakesh Sharma ji that when you recite the kavach regularly, it stands written in the phalashruti. The vidhi of perfecting it happens once; after that, when you recite daily, its benefit will keep coming to you of itself. Secondly, if you write out the whole kavach and wear it, that too gives benefit; or a protective yantra of the deity, of whichever shakti's kavach you have perfected, is constructed, consecrated with the kavach, and worn after havan and the rest.

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.

How can Maa Gayatri have been cursed?

Answering Shivam Singh ji, who is anxious about the curse and about the fruit therefore not being obtained, he says there is no need to be anxious: the Shraap Vimochan has been given — do the Gayatri Shraap Vimochan and then do it. And if you are initiated, that is if your yajnopavit has been done, then the acharya you chose, who gave you and put upon you the yajnopavit, must have given you the upadesh of Gayatri, and must have told you how Gayatri is done — so why are you becoming anxious? If you do not wear the yajnopavit, then first wear it, do your whole janeu-yajnopavit sanskar by vidhi, then take diksha and do the whole Gayatri; otherwise this whole question of yours is in vain.

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.

Can the seven hundred anga shaktis of the Saptashati be used for havan?

Asked whether, since there are seven hundred anga shaktis in the Durga Saptashati, their havan can be done with the seven hundred names, he answers that if you wish to know it in the ordinary way, the anga shaktis in the Saptashati are infinite. The havan you can do by the Tantrokta Devi Suktam.

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.

What of a brahma worshipped for four or five generations?

Told of a brahma that came in abhichar and was worshipped in the first generation and has continued for four or five generations, and reminded that he has said in a video that if a tantra exceeds twelve years then release comes only in the next birth, he says it is a correct point. If it has been worshipped for four or five generations, then what tantra has run in it now — it has become worshipped. It becomes worshipped only if someone gave it a sthan, or if unknowingly you people had a sthan given to it; a sthan can also be got given by deceit. Now removing it will not be possible in this manner without conciliating it; and once four or five generations have passed, going on to six or seven generations, either it will say, brother, have my gati done — or, if it is of that tamasik nature or is a bloody one, then it will not go.

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.

Which oil is burnt for which purpose?

Asked whether mustard oil can be used in the puja of Hanuman ji, he answers that it absolutely is. Whenever we do any protective prayoga, mustard oil alone should be burnt. For the sake of protection, mustard oil; for the sake of Lakshmi ji, pure ghee, and if that is not available then til oil or sweet oil; for attraction, vashikaran, or the fulfilment of any wish, til oil.

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.

What can the first mantra of the Argala be used for?

Asked which prayoga is to be done with the first mantra of the Argala, he answers that there are so many things in that mantra that you can use it for whatever purpose you 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.

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.

Can havan be done by the stutis of the Vaikritikam Rahasyam?

Asked about the havan vidhi given there, and what can be done with the stutis given in it, he says the questioner is speaking of the Vaikritikam Rahasyam. Absolutely: if you do havan by the stuti that is in all three kshetras, then that shakti will be regarded as being in the havan, and the havan of all three kshetras will be regarded in it — and it does indeed happen by that.

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.

What should be done about an aughad pret that people call a brahma?

Siddharth ji says people variously call it Pratyangira, or the recitation of the Durga Saptashati, or that it has been seated after being conciliated and there is no upaya of tantra-mantra for it. The speaker answers that until that thing is opened up completely there is no gain in saying anything about what it is. And the first and greatest point is that if it has become worshipped in the kula — be it a pret, be it a brahma, be it anything — then once it is worshipped, no fault of it remains there. If it is worshipped generation upon generation and you now wish to remove it, then plainly there should be a knowledgeable person in tantra who first asks it; the effort should be that the thing goes peacefully, and it should be removed only if you wish to remove it and it is giving trouble. There is a whole vidhi vidhan and rule for removing it too; doing anything in this manner without knowing will not be right.

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.

How is the beej written on a bilva patra in the Durga Chalisa siddhi?

Asked whether, in the siddhi of the Durga Chalisa, the beej is to be inscribed on a bilva patra on the smooth part or the back part, and whether it is to be offered straight or inverted like on a Shivling, he tells Akash Gupta ji: it is to be done on the straight part, 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.

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.

What of spandan at the ajna chakra and sleep after puja?

Told that a great deal of spandan has begun at the ajna chakra and that much sleep comes in the morning after puja, he answers that at the very time sleep is coming, your body is becoming completely healthy. If sleep comes 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 night-time sadhana for a few days.

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.

Which way should the trunk of a Ganpati murti face?

Asked, for installing Ganpati ji in the puja room, which way the trunk should face, he answers: see, it is said that if Ganpati ji's trunk is towards the right side then it is very excellent.

For installing Ganpati ji in the puja room, which side should Ganpati ji's trunk be on, a listener asks. See, it is said that if Ganpati ji's trunk is towards the right side, then it is very excellent, the speaker answers.

What is done with the forty-one cloves of the Kali Chalisa siddhi?

Asked whether the forty-one cloves used in the Kali Chalisa siddhi may be immersed under a tree, or whether they can be put to use, he answers: the cloves are not to be immersed, Akash ji. 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 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.

Which mala should be used for Ram nam japa?

Asked whether a sphatik mala may be used for Ram nam japa, he says it may. If you do it with a tulsi mala it will be excellent.

Can a sphatik mala be used for Ram nam japa, a listener asks. It can be used, the speaker answers. If you use a tulsi mala it will be excellent.

How is a nimbu bali given in the havan kund?

The lemon is cut standing, made into two pieces, and put into the havan kund. Garna, he explains, means that it is not to be squeezed. It is to be cut straight and put in.

See, how is the Bali of a lemon given in the havan kund, a listener asks. The lemon is cut standing, made into two pieces, and put into the havan kund, the speaker answers. Garna means that it is not to be squeezed. It is to be cut straight and put in.

What is the purnahuti given with?

Asked whether, when purnahuti in the havan is done with almond and one pair of cloves and one pair of cardamom, the nimbu bali is to be squeezed or not, he answers: give the purnahuti in the havan with gari gola, with dry coconut and the like. If you give it with gari, filling it well with jaggery and so on, it is excellent. After that, give with all these things. The nimbu bali will be given first, and the purnahuti after that.

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.

Is there a tantrokta Ganesh sadhana a householder sadhak can do lifelong?

Asked to provide in future some tantrokta sadhana of Shri Ganesh that a sadhak could do lifelong, he answers that with the Sankatnashan Ganesh Stotra and the Ashtavinayak sadhanas he has given, there is no tantra sadhana greater than these for ordinary householders. Do these two. What is written in the phalashruti — that whatever is wanted will be obtained — that is all we have to do with. He asks whether it is necessary that there be some particular prayoga of Haridra Ganpati in it, some dangerous mantra of Uchchhishta Ganpati, some beej of that kind, before it will be reckoned a tantrokta sadhana. Much can be obtained from a simple sadhana too.

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.

How is a granth kriya cut?

First of all, if for instance you are doing the sadhana of the mala mantra of Bhagavan Dattatreya, then when at least 11000 japa of it is completed, after that you have to make a yantra of the Kshetrapal upon the ground — drawn with rangoli, with the earth smeared with cow dung and so on — and upon it, in each corner, in whichever compartment, in all the corners, the pujan of different gods and goddesses will be done.

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.

In the brahma bhag a putla is made in the name of the person, given prana pratishtha, and laid upon a paan leaf

Having done all those things, then in the brahma bhag, that is the middle part, a putla prayoga is done in the name of the one upon whom the granth was made. That is, a puppet is made, its prana pratishtha is done by vidhi vidhan, and it is laid down upon a paan leaf — or, according to the kind of prayoga, the tree is taken and its leaf used, and it is laid on that. After that, if you have done the Datta mala mantra, then by that its tarpan will be done. Tarpan will be done of the putla that has been laid down, and through that tarpan the granth will be destroyed. This, he says, is one ordinary prayoga; there are a great many other vidhans.

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.

What are the dates from Chaturthi to Chaturdashi?

Asked for the dates, he tells Krishna Devra ji that on the 31st is the Ganesh puja and that day is the Chaturthi, and that Anant Chaturdashi should fall on the 9th or 10th of September — it will be on one of the two days.

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.

Can a yajnopavit offered on Shiva be worn afterwards?

Asked whether, having offered the yajnopavit on Shiv Baba, that yajnopavit can then be worn, he answers that a great many people do it. Asked again for an upaya for opening a sawari, he says he has told it above, and that if you wish to open it yourself, first say whose sawari is coming — only after that can anything further be told.

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.

Why does he refuse to give Uchchhishta Ganpati?

He says everyone is not fit to do Uchchhishta Ganpati. 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 you feel, that Uchchhishta has a tremendous effect?

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?

What happens to people who do such prayogas directly?

He says he does not wish to break anyone's privacy by putting up screenshots, or else he would show on the channel what condition and what state befalls those who do Dhoomavati sadhana, the Dhoomavati mala mantra, and then Baglamukhi with a samput of Dhoomavati — all these rocket-science prayogas at one go. Personal messages come on Instagram, on Telegram, everywhere, saying brother, we have done it, now what should we do, such a state has arisen. He says he does not put them up because privacy would be broken, and even when he offers to put it up with the name hidden, they say brother, do not put it, it will not look good. So too, he says, with people who do Uchchhishta Ganpati, Matangi, Uchchhishta Chandalini directly — it should not be done directly. And if you become fit for it, he says clearly, you will not go searching on YouTube; do not search for the sadhana of Uchchhishta Ganpati on YouTube.

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.

What gives immediate protection from an enemy?

Asked for a prayoga by which immediate protection may be obtained if some enemy suddenly attacks — nowadays enemies do not strike from the front but from ambush — he answers that if you are speaking of it physically, then there is the Janjira of Hanuman ji. There are a great many such mantras of Hanuman ji, and a great many such mantras or sadhanas of Bhairav ji. In the ordinary way too, if you do sadhana of Hanuman ji and Bhairav ji, or sadhana of Bhagavati, in greater and greater quantity — if you take diksha and do formal japa of their mantras up to five lakh, or recite any of their stotras, kavach and the like in that manner — then you will obtain the protection you are wishing for and thinking of.

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.

What if Mahakali's sawari comes upon someone?

Asked by Kavita ji what should be done by one upon whom the sawari of Mahakali comes, he answers: mother, where would the sawari of Mahakali come from? Mahakali's sawari does not come; the sawari of her yoginis comes. And you should meet some knowledgeable person of right understanding.

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.

How can one test what sawari is coming?

First, if any knowledgeable person is near you, show it to them. Second, if you are not getting 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, do at least three in the morning and three in the evening. Do it continuously for a month and see: if that sawari is true it will begin to come openly, will give its introduction properly, and will also guide through dreams. If it is false, its coming will simply cease — it will not even feel that the body is becoming heavy, that someone is coming upon the body.

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.

What does it mean when the hair stands on end at a deity's name?

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

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.

Who began the practice of installing Ganpati in the home?

Asked which way the trunk of the murti should be and how high the murti should be for installing Ganpati at home, he tells Ankur ji that he has spoken of it before and put up videos too. The custom of our installing Ganpati at home, whenever it began, was set going by Bal Gangadhar Tilak; the reason behind it was to unite people. Later people began sthapana in house after house. Earlier sthapana did not take place in the home; pujan takes place at home.

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.

Which form of Ganpati appeared at the Bhadrapada Chaturthi?

Tell me one thing, he says: the Ganesh Chaturthi that we are celebrating in the month of Bhadrapada — in it one form of Ganpati ji, Bal Ganesh, chiefly appeared. That much is the current katha, that it is Ganpati's birth festival.

You tell me one thing, the speaker says: the Ganpati, the Ganesh Chaturthi that we people are celebrating in the month of Bhadrapada — in it one form of Ganpati ji, Bala Ganapati, appeared chiefly. That much is the katha that is current, is it not — that it is Ganpati's birth festival.

How many Chaturthis are there in the year?

But all of you know, he says, that taking the Krishna Paksha and the Shukla Paksha together there are twenty-four Chaturthis. And on every Chaturthi the puja of a different form of Ganpati is done — for all twelve months.

But all of you know, do you not, the speaker says, that mixing the Krishna Paksha and the Shukla Paksha together, there are twenty-four Chaturthis. And on every Chaturthi the puja of a different form of Ganpati is done. For all twelve months.

Why were the other Chaturthis never celebrated?

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

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.

Does each paksha's Ganpati have its own importance?

The Ganpati of each paksha has his own particular importance, he says — not only that of the month of Bhadrapada. So that custom and currency began, and as people's faith in it grew, 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.

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.

In Bengal a Kali murti of six or seven feet is set up outside the house in a pandal at every Amavasya

Go into the region of Bengal, he says, and 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, or after two or three days their visarjan happens. But they do it at every Amavasya. 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.

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.

The trunk may be kept in whatever manner the murti is got, but its height should be kept small

For the rest, as to the trunk, there is no difficulty — in whatever manner you are getting it, you can keep it. The height should be kept small; the murti should not be very large.

For the rest, as to the trunk there is no difficulty, the speaker says — in whichever way you are getting it, you can keep it. The height should be kept small only. The murti should not be very large.

Can Kamakhya sadhana be done without diksha?

Asked whether the sadhana of Maa Kamakhya can be done even without diksha, he answers that the kavach and so on may be recited, but japa of her mool mantras and the like should not be done. He adds that Haridra Ganpati should be done having taken diksha.

Can the sadhana of Maa Kamakhya be done even without diksha, a listener asks. The kavach and the rest can be recited, the speaker answers; japa of their mool mantras and the like should not be done. Do Haridra Ganapati having taken Diksha.

Are the eight paan leaves and supari to be immersed?

Asked whether the eight paan leaves and supari are to be immersed in the Ashtavinayak puja, he answers yes — on the last day, when the purnahuti and so on is done, you can do the visarjan after that.

Are the eight paan leaves and supari to be immersed in the Ashtavinayak puja, a listener asks. Yes, the speaker answers: on the last day, when the Purnahuti and the rest is completed, after that you can do the Visarjan.

What should be done when Kali stops appearing in dreams?

Told by Anju Kumari ji that Maa Kali used to appear in dreams but is not appearing now, he answers that she will begin to appear again: do japa of the first mantra of the Argala according to your capacity, every day in the night time, and along with it begin reciting the Tantrokta Ratri Suktam.

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.

Can the three Rahasyas be replaced by Kavach, Argala and Keelak?

Asked whether, since the three Rahasyas are read when the adhyayas of the Durga Saptashati finish, it is right to do Kavach, Argala and Keelak in their place, he answers that it is completely wrong. There are six angas — how will you then bring the later anga forward? The whole subject will become different. There are a great many kramas of the Saptashati, and then it will go into the reverse krama.

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.

What is the correct krama if the Saptashati is read in reverse?

Now, to do it according to that, you would have to read the three Rahasyas first, then Kavach, Argala, Keelak, then the full thirteen adhyayas, then Keelak, Argala, Kavach, then the three Rahasyas in reverse. You can go in this krama, he says — but he will absolutely not say to do it.

Now, to do it according to that, the speaker says, you would first have to read the three Rahasyas, then Kavach, Argala, Keelak, then the full thirteen adhyayas, then Keelak, Argala, Kavach, then the three Rahasyas in reverse. You can go in this krama. But I will absolutely not say to do this.

What should be done for freedom from debt and for money to stay?

Right now, he says, we are on Ganpati-related matters because their time is nearest: 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 you do particular pujan there in any case. He asks the questioner to do this time the sadhana of the Sankatnashan Ganesh Stotra that is given on the channel.

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.

How often should the Sankatnashan sadhana be repeated?

And if possible, in any one paksha of every month — be it Shukla Paksha, be it Krishna Paksha, any one paksha — repeat this sadhana again and again. Do it for one year and see: your whole problem will be solved.

And if it is possible, the speaker says, in any one paksha of each month — let it be Shukla Paksha, let it be Krishna Paksha, in any one paksha — repeat this sadhana again and again. Do it for one year and see. Your whole problem will be solved.

What can be done with a Ganesh of white aak?

Asked for some prayoga for wealth by a listener who has a Ganesh ji of white aak, he answers that there is no gain in telling a prayoga of this kind, because the question as put can have only one answer: I have the bullet of a pistol, tell me its use. Then we would tell you first to buy a pistol; and to buy a pistol you would have to take a licence — so you are not even eligible to take a pistol. What is the gain of keeping the bullet?

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?

Does the aak Ganpati work by itself?

He says he repeatedly says that in however many tantra granthas are current in popular circulation, 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. What those two things are, he says, he will tell some other time.

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.

Who is Bhagavati Mangala?

Asked about a very old murti of Maa Mangala whose prana pratishtha he has heard was never done — it was simply brought and kept and is being worshipped — and whether their prana pratishtha can be done now, he first describes her: Ashish ji, Bhagavati Mangala 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. 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.

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.

Is a prana pratishtha needed for a long-worshipped murti?

If their pratishtha has not been done, there is no need to do it now, 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 he told above, the adhivas and the rest, do their abhishek there with the recitation of the Devi Suktam. Do 108 recitations of the Devi Suktam before them and keep dedicating it; it need not be in one day, do it over ten days, eleven days or in the Navratris.

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.

What of the Bhairav Tandav Stotra and the nakshatra adhipati?

Of the Shri Bhairav Tandav Stotra he says it is in that very stotra — Bhairav bheshajam kashta haram — and that is why it is done. Asked by a listener born under Uttara Bhadrapada whose adhipati is Ahirbudhnya how seva can be done, he answers that when the nakshatra series is brought, he will tell it in detail there.

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.

What of the experience during the Kaal Bhairavashtakam?

Manoj Shravan ji 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. The speaker says it is a good thing. Asked whether the 64 Yogini Nam Stotra has any utility, he answers that it has very great utility.

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.

With what should the sahasrarchan of Ganpati be done?

Asked with what substance the sahasrarchan of Bhagavan Ganpati should be done so that one is freed of disease and obtains blocked wealth, he answers: for freedom from disease, green dub — and for the obtaining of wealth as well. Sahasrarchan with dub is most excellent.

With what substance should the sahasrarchan of Bhagavan Ganesha be done, so that one is freed from disease and blocked wealth is obtained, a listener asks. For freedom from disease, green dub — and for the obtaining of wealth also, the speaker answers. Sahasrarchan with dub is most excellent.

What should be done with a plastic Ganpati being replaced by a brass one?

Asked by a listener who worshipped a plastic Ganpati for two or three years and has now brought a brass one whether the plastic Ganpati should be immersed, and if so how, he answers: see, wherever you immerse a Ganpati made of plastic, it will only pollute. So if the Ganpati is made of plastic, take them out of the puja place and keep them somewhere as a decoration; keep showing dhoop and deep. Although, being made of plastic, there can be no other use for them.

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.

Why should a sadhak not get stuck on a single experience?

You did japa for one day and had an experience — what is the meaning of an experience, he asks. Anything can happen there. Why do you all get so stuck in experience? Move on from experience. You did japa once, you recited once in one day, somebody passed behind you, and you will hang on that experience for ten years, going about asking everywhere what the meaning of an experience is. 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 an experience means.

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 experience may have been a draught of air or a running fan, or a pret distressed by the mantra and driven off

The meaning of the experience, he says, is that air may have passed from behind; their fan may have been running. It may be that some pret or pishaach passed by; that on account of your mantra it was distressed and went away; that it is looking for an opportunity, saying, today you have driven me off by 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. Those who get stuck in experience obtain nothing in sadhana — because they want only experience, and 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.

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.

Who is the Bhairav of Maa Kaila Devi?

Asked who the Bhairav is of Maa Kaila Devi, whom people hold to be a form of Maa Vindhyavasini Devi, he says her temple is in Karauli, Rajasthan, and to take the Bhairav of that very place as the Bhairav of Kaila Devi. 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 he will not tell you.

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.

What should be done for money troubles — Shri Suktam or Kanakdhara?

Asked about the Shri Suktam and the Kanakdhara Suktam, their use, the installation of a Shri Yantra and the Kanakdhara Yantra, and for how long and on which path one should walk, he tells Uday Pratap ji that if you wish to walk the Vedic path — because these are Vedic suktas — then you should know the correct pronunciation of the Shri Suktam. If you wear the yajnopavit and are initiated, that is most excellent; only then, doing prayogas of this kind correctly, will you obtain benefit. Otherwise, if this is not so, you should recite Bhagavati Lakshmi's Indrakrit Ashtalakshmi Stotra or the Mahalakshmi Ashtakam, and you will obtain benefit from that as well.

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.

Who is the kuldevi if the kul devta is a Nag devta?

Asked who the kul devi would be if the kul devta is a Nag devta, he answers that it will have to be looked at — how can one just say which Nag they are; a great many things go along with a Nag. Asked which Bhairav's puja will be done from Ghazipur in UP, he says the questioner should look at what is worshipped around him.

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.

Gayatri is Vedokta, and people doing it by Shri Ram Sharma ji's sayings have been thoroughly ruined

Asked how far the things said about Gayatri by Shri Ram Sharma ji are according to the shastra, he says he has spoken about it before too: doing Gayatri following his sayings, people have been thoroughly ruined and will go on being ruined; he does not agree with him at all. However much they may speak according to modernity, he says he will never speak in favour of those who cannot walk according to the shastra vidhan. Because this is Gayatri: had it been tantra, then in tantra there are a great many such things where, on account of parampara, things become different, since there are capable and siddha persons. But here the subject they present negates the shastra altogether, and Vedokta things at that. Gayatri has come as the form of the Veda, she is regarded as the origin of the Vedas, regarded as Veda Mata — and they manifest her entirely in an unVedic form.

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.

The Kaul sampradaya states its panchamakar openly instead of doing two kinds of work at once

He says he sees people connected with the Gayatri Parivar who, while eating meat, will still ask whether they may touch him, and who answer that nothing has been forbidden about eating. He asks how people, being Brahmins, do acts of this kind, and says he does not know what those people are taught. Better than that, he says, is at least the Kaul sampradaya, where they do say openly, yes brother, we will advance by eating meat, my panchamakar is such — they say it thumping their chest and go forward, and there you cannot call them wrong. Here people are doing two kinds of work at once.

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 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.

Bamakhepa urinated upon the murti of Bhagavati Tara and Jagadamba still fed him by her own hand

If you wish to carry the Sanatan culture forward, carry it correctly; he says he will never agree with those who talk nonsense, and that too about Vedokta things. Now Bamakhepa is called Mahaguru in the tantra kshetra — he used to urinate upon the murti of Bhagavati Tara and 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, he asks; if they too were to say we will do this thing in this manner according to our guru, is there that much capacity? They will not remain fit for anything.

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.

Is diksha necessary for the Durga Saptashati?

Asked whether diksha of the Durga Saptashati is necessary, he answers no — one cannot say it is very much necessary in that way. 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 the like, then diksha is necessary; Shakta diksha is necessary.

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.

What should be done if the yajnopavit is cut by mistake?

Nothing, he tells Harish: put on a new yajnopavit, and in the form of prayashchit, according to your capacity, do japa of one mala or five malas of Gayatri and dedicate it. And, according to the present time, there is not the least need for you to worry.

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.

Can a manglik person wear a siddh rudraksha on a red thread?

Asked by a listener who has a siddh rudraksha and a manglik kundali whether it can be worn on a red thread, he answers: you are manglik, all right. 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.

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 boar used?

Asked when the charmasan of a varaha is used, he answers that it is used particularly in maran karmas, is used in ugra karmas, is used in the kriyas of the shamshaan and the like. And householder people had better not use it at all — it is good if they do not.

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.

What does it mean to see a body builder in dhyana?

Asked by Puneet Garg ji what it means that a body-builder-like person is seen in dhyana, he answers: a body-builder-like person is seen, all right. Of what kind is he — does he appear to you in a Pauranik manner, or is it some gym-going man that you are seeing? It can be both negative and positive.

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.

Can the Sankatnashan be done at sandhya, and what of children?

Asked whether japa of the Sankatnashan Ganesh Stotram may also be done at the sandhya time, he says absolutely — it can be done in all three kaals, and in the night as well. Asked what effect the Atharvashirsham has upon children, he says the effect is good; you can teach it to them, and if they do it after the yajnopavit has been done it is most excellent, though you can have them do it in the ordinary way as well.Asked whether the Bajrang Baan may be recited daily, he says yes — but do certainly perfect it first, after which you may do one or so daily; there is nothing of the kind that it cannot be done, and if there is some trouble then more than one may be done.

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.

What must be done for full knowledge of tantra?

Asked what must be done for full knowledge of tantra, he answers: for full knowledge of tantra, first obtain the beginning knowledge. As you become fit, of themselves such people will come into your life as will carry you into that field. Tantra, he says, means jaadu-tona, indrajalik vidya, kautuhal vidya — this alone is the meaning of tantra he can see in today's time, whatever people want. 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 comes and we tell him everything without asking anything about him. Beyond that there is no meaning. Tell him, and after that how he is to be set right, whether he will be set right or not, what his gati will be — there is no interest in that at all; they are just telling. That alone is held to be siddhi in today's time. Then all the sixty-four principal tantras are useless; only this one siddhi, of doing kaal gyan siddhi — and it is not even kaal gyan. For full knowledge a whole life is too little. Begin.

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.

How does one keep a long single-deity sadhana when festivals intervene?

He calls it a very good question. He says he repeatedly says to do the sadhana of one deity for a long time — you have begun Ganpati now, so do Ganpati's sadhana the whole year. But Navratri will come in between, Shivratri will come, Diwali will come. For that: continuous sadhana done unbroken is possible for men, not for women. So take up sadhanas of twenty-one days, of eleven days, of twenty-one days in this manner. As soon as you learn that Navratri is about to begin, then before it, whatever number of days the sadhana is, take it that far and do its purnahuti and so on; then for the remaining days go on doing the ordinary recitation of it.

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.

After an eleven-hundred sankalp, eleven recitations daily through the pause keep the krama unbroken

As, you recite the Sankatnashan 108 times daily and have made a sankalp of 1100 recitations; taking an eleven-day sankalp, yours is complete. Then if you stop for two or three days, in those two or three days go on doing eleven recitations daily, so that the krama will remain. Then take sankalp again and do 1100 again. In this same manner, see that Shivratri is coming — so before Shivratri your whole 1100 should be completed. After that do Shivratri, and one or two days after it, begin again. Doing each sadhana in this way, if you have to go somewhere in between or some work arises, that too will be managed and there will be no difficulty. Householders should do it in this way.

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.

When should a long sadhana be taken up?

Take up a long sadhana when you are completely confirmed that for the next three months we are not going anywhere; that there will be no trouble at all; that the vegetables and everything will be managed and you will remain sitting at home. What he means, he says, is that 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 and twenty-one days. Then there will be no difficulty either, and it will be done comfortably.

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 tilt backwards in dhyana?

Asked by Suman Vishwakarma ji why the head only tilts backwards in dhyana, he says the meaning is that the head is becoming heavy and leaning to the back, and that too at the time of dhyana. The first cause of the head tilting back in dhyana is that whatever shakti is connected with your aura is overpowering you; that is why your head is tilting back. And its tilting back means that control is not being formed — you are uncontrolled. As for how control will come: he says it is for this that he speaks 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; doing dhyana without a mantra is dangerous. To do dhyana holding some one mantra or some name, and later for it to begin arising of itself from within without doing any japa, is a different thing. Dhyana has its levels, and it will be better to carry them one at a time.

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.

Must nyasa be done every time a kavach is repeated?

Asked, since there is nyasa twice in the Datta Vajra Kavach, whether nyasa will have to be done every time if it is recited more than once, he answers no — 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. Asked whether, in Pitr Paksha, the bones kept of a grandfather and grandmother may be immersed, he says yes, they can be in Pitr Paksha.

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.

How does one learn the form of one's kul bhairav?

A listener recalls that he has said the sadhana of the kul bhairav should be done, and asks how to know about the form of the kul bhairav, adding that the kuldevi is called Sati Maiya. He answers: see, if it is Sati Maiya then do the sadhana of Batuk Bhairav alone; hold Batuk Bhairav 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.

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.

After three to five lakh of the guru mantra the mouth should stop asking such questions

Told by a listener that he was given a raksha mantra by his guru ji, that he has done separate sadhanas of twenty-one, forty-one and ninety days, that after watching a video he did three lakh japa, and that thirty-one lakh of the guru mantra has been done — the speaker first says it is a very beautiful thing. Then he says: after that, you now have no need to go searching on Instagram and Facebook for these things. It is a very great irony, he says, that you say you have done thirty-one lakh japa and even after that you are still asking a question; this state should simply not arise. Why did the desire even arise within you to put your questions before someone? Here after three lakh, five lakh, the voice stops coming from the mouth — the state becomes so good, so much shraddha comes upon one's aradhya, that whether you get distress or happiness you have nothing to do with it. It is very good that you have done such fine japa; but you now have no need to ask anything separately. Go on according to the guru.

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.

Why does a guru forbid what a dream has instructed?

Asked why, when something is guided in a dream, the guru refuses it when asked, he says there are two chief causes. 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.

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.

Is there a dosha in seeing the moon on a Chaturthi?

Asked whether a dosha attaches if the darshan of the moon happens on any Chaturthi day, he answers that the dosha of the chandra darshan of the Bhadrapada month has been spoken of particularly, and that the katha of the Syamantak Mani should be heard. Asked next by Uday Pratap ji, who wants diksha in the Shri Kul and is from Kurukshetra in Haryana, where the diksha will be from and what the beginning rule will be, he answers that he wants diksha in the Shri Vidya, diksha in the Shri Kul — so take diksha in the kula of Adi Guru Shankaracharya, and begin everything from there; there is no need to wander anywhere else.

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.

How should the Shri Narayana Kavach be done?

He tells Virendra Prajapati ji that 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, because the particular effect of diet is described not by him 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 purashcharan you should do in the month of Kartik — beginning in 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; and however many forms are spoken of in the Narayana Kavach, when the ahuti for their protection is given, that is when you do havan, the ahuti will be of those same forms. And at the least, 24000 is held for it — that is, 24000 japa has to be done, which is not impossible; you should do it over at least a year, two years, three years.

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.

Can Ganesh havan be done daily, and is name-japa ever harmful?

Asked whether the havan of Ganesh ji may also be done daily, he says absolutely. Asked whether there is any harm in doing japa of the name of Bhagavan Shri Ram, he says there is no harm, brother — keep taking the name of Bhagavan, there is no harm; do not be so excessively suspicious. It is for beej mantras that it has been forbidden: a beej mantra or a Vedic mantra should not be muttered at will in that manner. Do name japa; it is not forbidden at all. Asked whether, during this Ganesh pujan, pujan can be done by making a murti of turmeric and whether the visarjan will also be so or the vidhi different, he tells Uday Pratap ji that the video will be uploaded the very next day telling what kind of murti is to be made and how you can make it at home too — listen to it and the whole doubt will be cleared.

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 Bija Mantra mantras 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.

What is the upaya for the increase of intellect in students?

It has already been told, he says: the Sankatnashan Ganesh Stotram. He tells Siddharth Singh ji that vidyarthi labhate vidya stands written in it — students obtain vidya. Read the phalashruti: from continuously reciting the Sankatnashan Ganesh Stotra for six months, it stands written plainly, taken from the Narad Puran, said by Bhagavan Narad. Read it once and see; there will be considerable increase of intellect.

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.

What are Shiv vaas and Agni vaas, and why are they looked at?

He tells Dheeraj Saxena ji that when particular anushthans have to be done, then Shiv vaas and Agni vaas are looked at. 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. He says he will make a separate video for both of these, do the reckoning and show it, so that it will be understood; though its result, the presence on that day, is given, so you can see it even without doing the reckoning. The reason for looking is that when there is a particular anushthan, Bhagavan should be present in that place, so that our desire in that anushthan may be fulfilled. For sanyasis there is no need of the preparation of looking at Shiv vaas and Agni vaas; it is those who are householders — because we perform the vidhi vidhans being filled with desires — for whom the need of looking at the vaas arises. Of Agni vaas: suppose the Agni vaas is in the earth and at that time we do havan, then it is held that through Agni devata the ahuti is reaching that shakti; and if the Agni vaas is not here but in the patal, then if we give an ahuti, from where would they obtain it — so it has been held.

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.

Jayphal is offered as bali to Maa Jagadamba or Bhairav ji, and a book and PDF on Gayatri and the yajnopavit will be uploaded

Asked which authentic book to read for shastra-approved knowledge of Gayatri and the yajnopavit, he says they will upload a book, they will upload a PDF. Asked how a bali of jayphal is done — jayphal is offered to Maa Jagadamba or Bhairav ji — and for the vidhan to be published, he says it will have to be done and shown, otherwise it will not be understood from where and what is to be done. Asked whether in the Nath panth the singi sutra is just like the yajnopavit, he answers it is absolutely right: in the Nath panth the nadi itself is held to be the janeu, in which the form of Bhagavati, Brahma, Vishnu and Mahesh is all held to be. He notes a request for the simple puja vidhi of Maa Bhuvaneshwari, whose jayanti falls on the 7th of September — all right, he says, we shall see.

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 Sampradaya panth 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.

What should a young sadhak without income do?

Asked how sadhaks of small age, whose studies are not yet complete, should obtain money for their pujan materials, he answers: do only as much puja-path as will run for you. Without doing particular vidhi vidhans, take up any one god or goddess and sing their stotra and stuti; pujan by very particular vidhi vidhan should be done only as an annual pujan and the like. Asked whether moksha is possible from excessive japa of the sabar mantras of Mahadev, he says moksha and mukti are possible from a sabar mantra, but up to a limit — for that there are other things too that have to be done.

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 one learn about the twenty-four Ganesh Chaturthis?

Asked how information may be obtained about the twenty-four, the twelve months, and both the pakshas of Ganesh ji, he answers that a book of the vrat katha of the Ganesh Chaturthis of the twelve months comes out — take it; almost all the information will be found in it.

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.

Can a mantra received in a dream be used, and what sadhana is for marriage?

Told that Kali or a Shivling keeps appearing in dreams, and that Kali Mata appears protecting the questioner, he says it is a good thing, brother. Asked whether the mantra obtained in a dream may be japa'd, he tells Ayush Pandey ji that 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. Search for "swapna mein mila hua mantra grihastha tantra" and you will find it. Asked what sadhana should be done for marriage, he answers: the utmost japa of the last mantra of the Argala — patni manoramam dehi. Asked whether a dosha attaches if japa can only be done at nine in the morning, he tells Pandit Garg ji to try to do it in the morning: doing it at nine or 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.

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.

Is it right to speak against Bhairav Baba?

Told that Bhairav Baba has been abused, he says it is completely wrong. But he will not raise the subject and speak against the person, because only one thing would follow from it — that it is a publicity stunt: say something crooked about some very famous person so that your channel and video may go viral, and people will not listen to the subject inside it or understand it. So what need is there to say anything about anyone? People are intelligent themselves; but people have nothing to do with intelligence, they have to do with miracles.

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.

The harm is reaching a position by siddhi without having earned knowledge, though the benefit people receive should still be looked at

For the rest, he says, people are benefiting, people are taking the name of God, people are being reformed — that is a very good thing; the benefit that is happening should be looked at, leave the harm aside. 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 you go to a position of this kind, obtained on account of siddhi, without having earned knowledge, then this very difficulty arises. In the Srimad Bhagavad Gita, he says, Bhagavan Shri Krishna has said that a person who is distinguished in society should speak and act only after much thought, because society follows him. Now one who has become a distinguished person, whom people in the country and abroad are listening to and following everywhere, 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.

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.

Can an unmarried person recite the Durga Saptashati?

On the subject, he says, the person who has his own intellect is himself seeing what is wrong and what is right; one should never make an assessment from one thing. People go along holding only one thing — this is the mistake they make. Told that whenever people speak of reading the Durga Saptashati at all three times, they refuse, saying your marriage has not happened, saying you will become a vairagi, he answers: do this — the last mantra of the Argala, 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 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.

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.