Ganga Dashehra and Batuk Bhairav Jayanti — the Ganga Mahatmya, the Kula Bhairav, and the Many Bhairavs of Tantra

The question raised is which siddhi lets him know a person's details without asking anyone anything

The very first thing that comes up about the peethadhishwar and mahant of Bageshwar Dham Sarkar, Shri Acharya Shri Dhirendra Krishna Shastri ji, is: which siddhi does he actually possess, that without asking anyone anything he comes to know, and in the visible world it is either there or not.

The very first matter, the speaker says, concerns the peethadhishwar of Bageshwar Dham Sarkar, the mahant, Shri Acharya Shri Dhirendra Krishna Shastri ji. The first thing that arises about him is this: which siddhi does he actually have, by which without asking anything of anybody he comes to know — and in the pratyaksha it either is so or is not so.

A Sanatani with even a little knowledge of tantra should support the field wherever he can, not stay a bystander

He says that as a Sanatani intellectual, if you have even a little knowledge in the field of tantra and are learning it, then wherever you can, you should support and move on. Our work is that much. One is not to remain here merely as the janata janardan.

The speaker says that where some slight fault-finding is being brought out, and where we feel that cooperation should be given, then as a Sanatani intellectual — and if you have even a little knowledge in the kshetra of tantra, and if you are learning and coming to know — on that ground too you should support where you can and go forward. Our work is that much. One is not to remain here merely as janata janardan. He does not believe that the sadhaks of his channel are merely janata janardan. In your own lives you have seen so much related to tantra; even without practical knowledge, theoretically you understand and know so much that you know where what is right and where what is wrong. So you can support at that place, you can stand up. You are capable in yourselves — of that he is confident, because he has already placed enough before you. Nobody can make you negative in all these matters.

Why is tantra not written down word for word?

Because tantra is a subject of anubhav. In Agama, every single thing is not written word to word and you will not find it written word for word. It is an experience that a guru gives his shishya, and that shishya gives his own shishya, and so the vidyas keep running in sequence.

Agama and Nigama are an inseparable limb of Sanatan culture, and the subject of Agama is tantra, the speaker says. He has said before that in tantra not every single thing is written; you will not find it written word to word, each and every word. This is a subject of anubhav, which a guru gives to his shishya and that shishya to his own shishya, and in this manner the vidyas keep running on in sequence. In the course of time some people who wish to propagate it write about it — and even they will scarcely write the complete subject, because that is simply not possible. It is a matter of experience: something else will happen with me, something else with you, and something else again with your shishya. So nobody can write it word to word, and it is not possible either that what is written should turn out exact. It is not the case, he says, that if it has been given that this is the mantra and you will do japa of it by this vidhi then such and such will happen. No. According to our karma our prarabdhas are different, and according to that our experiences too will be different — and by that same measure the fruit may come to us quickly, or very late, or may not come at all.

Critics are asked to name the exact fault, and the videos of his own Grihastha Tantra sadhaks are offered as direct evidence

He asks the critics to state what specifically is wrong in the subject he speaks on, and what fault they are picking. He then says that some sadhaks of his own Grihastha Tantra family have gone there, earlier and later, and their videos are available; within whatever limit they could, they have reported what they found. So he will accept it: pratyaksham kim pramanam — we have seen it, siddhis are with him.

The first thing, the speaker says, is the question of which siddhi he has, over which such an uproar breaks out that he is a pakhandi, an andhvishwasi, that he is doing the work of spreading andhvishwas and andhshraddha. Brother, if he is spreading andhshraddha, then let somebody state what the difficulty is in relation to the very subject on which he speaks against him. What mistake, what fault do you pick? He asks whether they pick a perfect fault about anyone. Some sadhaks of his own Grihastha Tantra family have gone there — some earlier, some later — and their videos too are available. They are people of his own channel; they went. Their accounts he will not call complete, but to whatever limit was possible they have said what the difficulty is and what they came away with. So on this he will accept: yes, pratyaksham kim pramanam — we have seen; siddhis are with him.

Where is the mahatmya of bathing in the Ganga described?

He says that it is then that the punya-phal of bathing in Ganga ji and the rest is obtained by you, and that for bathing in Ganga ji you will find a mahatmya in every Purana, telling what fruit is obtained by bathing in her.

The recording resumes mid-sentence on this subject: it should be done, and then the punya-phal of the snan of Ganga ji and so forth is obtained by you. For bathing in Ganga ji, the speaker says, you will find a mahatmya in every single Purana — what and what fruit is obtained from bathing in Ganga ji.

What does Mahadev say in the Devi Bhagavat about Ganga darshan?

Quoting the Srimad Devi Bhagavat, he says Mahadev ji has told the mahatmya of the smaran, darshan and snan of Ganga ji: by the darshan of Ganga ji and by merely touching her water she destroys the mahapap of beings and grants moksha. And a man who on rising in the morning remembers Ganga even unwillingly has no fear of any inauspiciousness in the three lokas.

It has been said, the speaker relates, that Shri Mahadev ji speaks of the mahatmya of the smaran, the darshan and the snan of Ganga ji — the mahima given in the Srimad Devi Bhagavatam. There Mahadev ji says that by the darshan of Ganga ji, and by the touch of her water alone, she destroys the mahapap of living beings and grants moksha. And the man who, rising in the morning, remembers Ganga even without wishing to — there is no desire to remember, and yet he remembers — for him there remains no fear of inauspiciousness in the three lokas.

What comes to one who remembers the Ganga even unwillingly?

He says that even if remembered without desire, sampada comes into his house; in an instant all his vipattis are removed; the sins committed across births are destroyed; and his punya becomes akshaya. And on seeing a bad dream, or in a time of calamity, or in a difficult place, remembering Ganga even once frees a man from his troubles — of this there is no doubt.

Even if remembered without any wish, the speaker continues, sampada comes into his house. In a moment all his vipattis are removed. The sins done from birth to birth are also destroyed, and his punya becomes akshaya. On seeing a bad dream, in a time of calamity, in a difficult place — on remembering Ganga even once a man obtains release from his sufferings. In this there is no doubt.

What does Ganga smaran do at the beginning of a kriya?

He says that if Ganga ji is remembered at the beginning of any kriya, then even if that kriya has been performed avidhi-purvak, the kriya becomes successful. And a being engaged in japa, hom or anushthan who utters an inappropriate word should at that time remember Ganga ji again and again.

If Ganga ji is remembered at the beginning of some kriya, the speaker says, and that kriya has been done even avidhi-purvak, then the kriya becomes successful. A being engaged in Japa, hom or anushthan who utters an aprasangik word — anger came while engaged in japa and hom, and we spoke some wrong word to someone — if in this manner some harsh word has left the mouth, then at that time too we should remember Ganga ji again and again. Here, he notes, it is written that even one Ganga smaran should be made and then one should set her upon one's work.

What does the Ganga do for one who desires moksha?

He says that wherever a man desiring moksha remembers Ganga ji, Ganga herself comes to dwell in his sannidhi for the sake of his mukti. Ganga purifies all desires and wipes out all inauspiciousness — and therefore, if by the Purana-given word the tithi and the rest are being obtained by us, we should make the effort and certainly reach Ganga ji.

Wherever a man who holds the desire for moksha remembers Ganga ji, the speaker says, Ganga comes and dwells in his sannidhi herself for the sake of his mukti. Ganga is the purifier of all kamanas and the effacer of all inauspiciousness. Such is the description in the mahatmya. And in such a case, according to the Purana-yukta word, if the tithi and the rest are being obtained by us, then we should make the effort and certainly reach Ganga ji.

Who is the Ganga said to be, and what of one who cannot bathe?

It is said, he relates, that Para Prakriti herself — that is, Bhagavati — manifests in the form of Ganga ji and grants swarga and moksha to beings. Some people have such misfortune that even after going to the bank of Ganga ji they cannot bathe; their life itself is in vain. The punya that is not obtained from bathing at all tirthas, the pujan of all devatas, all kinds of tap and yajna, is obtained from Ganga smaran and snan.

It is said, the speaker relates, that Para Prakriti in person — that is, Bhagavati herself — manifests in the form of Ganga ji and grants swarga and moksha to living beings. He who does not remember her — and some people have such misfortune that even after going to the bank of Ganga ji they are not able to bathe — his life itself is in vain. That punya which is not obtained even from the snan performed at all tirthas, the pujan of all devatas, all kinds of tap and yajna and the like, and the darshan of all tirthas — even that is obtained from the smaran of Ganga ji and from snan and the rest. For this reason the description of Ganga ji is endless.

Which sins are said to be destroyed by Ganga smaran?

However much wrong speech we may utter from the mouth, whatever sin is born of para-stri gaman or para-purush gaman, sura pan or the drinking of madira, and the avaidh himsa that people commit — all these, he says, are set right by the mere smaran of Ganga ji.

However much wrong speech we may speak from the mouth, the speaker says, whatever arises from para-stri gaman, whatever sin such as para-purush gaman has occurred, sura pan — that is, those who drink madira — and the avaidh himsa that people commit. He distinguishes the two kinds of himsa here: one is for the sake of dharma rakshan, and one is vaidh himsa. So for the destruction of the sin arising even from avaidh himsa — all of that becomes right, becomes set in order, by the mere smaran of Ganga ji.

What is the fruit of travelling to the Ganga for a bath?

He reads that the man who travels with the purpose of bathing in Ganga ji obtains the fruit of an ashvamedha and of hundreds of vajapeya at every single step. The pitrs of one who knows the snan of Ganga ji become pleased and begin to dance, and his most condemnable sins flee from far off. And seeing a man of approaching death who makes the Ganga yatra, the Yamdoots take fright and go away.

And the man who makes the journey with the aim of bathing in Ganga ji — see, he says, it is written — obtains the fruit of an ashvamedha and of hundreds of vajapeya at each and every step. The pitrs of the man who knows the snan of Ganga ji become pleased and begin to dance, and his most condemnable sins run away from a distance. And the man of approaching death who performs the Ganga yatra — seeing him, the Yamdoots become alarmed and go far away.

What should those told they are running markesh do?

Those people who say markesh is running — the pandit ji has said it, the jyotish maharaj has said that trouble can arise in markesh too — they should perform Ganga snan and the rest, and standing in Ganga ji should do japa of the ishta mantra and whatever else has been prescribed. By that the dosha of their markesh too becomes pacified, and there is shanti of all the nakshatras and all the grahas.

Those people who say that Marakesh is running, the speaker says — the pandit ji has said it, the jyotish maharaj has said that in markesh too there can be disturbance — they should perform Ganga snan and the like. Standing in Ganga ji they should perform japa of the ishta mantra and so on, whatever has been told for protection. By this the dosha of their markesh too is pacified. There is shanti of all the nakshatras, and shanti of all the grahas.

Does death on a Ganga yatra or in the Ganga give mukti?

He says that if one sets out on the Ganga yatra and on the way, for whatever reason, the body is left, then his mukti should be understood; and on death in Ganga ji mukti certainly occurs. But it must be the kind of death that is natural. If someone goes and commits suicide, he does not get mukti. Someone who deliberately kills himself does not obtain mukti even by going into Ganga ji.

Those who set out on the yatra of Ganga ji, and on the road for some reason their deh is left — even then, the speaker says, their mukti should be understood. And on death occurring in Ganga ji, mukti certainly occurs; such is the description. But what kind of death? The kind that is natural. If someone goes and commits suicide, his mukti does not occur. One should not think in that way, he says: those who think they will give up their life here in Ganga ji are running away, abandoning their prarabdha. One case is that it is vidhi-nirmit, that our death is now to occur, or that our death will occur there naturally — in that we had no fault, we did not lay hands on death knowingly, and there the matter is different. But if someone knowingly kills himself, then mukti is not obtained by him even by going into Ganga ji. This point should be kept in mind.

What does one gain by hosting a traveller bound for the Ganga?

He says that when people are going with Ganga ji as their purpose and someone on the way offers them atithya, that person too receives the full fruit of Ganga smaran and the rest. He adds that without the snan of Ganga ji there is never release from brahmahatya and the like, and that several tirthas require a bath in Ganga ji or Narmada ji before one goes there.

And those people who are going with Ganga ji as their aim, the speaker says, and someone on the way performs their atithya — to him too the full fruit of the smaran of Ganga ji and the rest is obtained. In this manner many and many kinds of things have been said: in what way the pitrs obtain shanti, and about all these matters — and that without the snan of Ganga ji there is never release from Brahmahatya and the like. All these subjects have been told. There are several tirthas, he says, where before going there the matter also arises of bathing in Ganga ji, Narmada ji and so on.

What is the yoga of Ganga Dashehra, and why is it called Dashehra?

As described by Mahadev ji in the Devi Bhagavat Mahapuran, when Ganga ji came upon the earth the time was joined with Jyeshtha Shukla Paksha Dashami tithi, Mangalvar and Hasta nakshatra. That same tithi and the entire same yoga is being obtained this time on the Tuesday. She is called Dashehra because she carries away the sins of ten births.

Repeating the point again, the speaker says that as described in the Srimad Devi Bhagavatam by Mahadev ji, when Ganga ji came upon the earth, the time was joined with Jyeshtha Shukla Paksha Dashami tithi, Mangalvar and Hasta nakshatra. That same tithi, the entire same yoga, is being obtained this time on the day of Mangalvar. Dashehra — because she may carry away the sins of ten births, therefore she has been called Dashehra. So all who are listening should make a deliberate effort that by any means they go to Ganga ji this time and perform snan and the rest on the day of Mangalvar, on the Dashami tithi.

Whose jayanti falls on the same day as Ganga Dashehra?

On that very day, he says, is also the jayanti of Batuk Bhairav Baba. For nearly two years he has been urging listeners to give Bhairav ji a place in the house and to do the puja-path of Batuk Bhairav ji, because without Batuk Bhairav a house is not fully protected.

Those were the mahatmya of Ganga ji and the subjects connected with her, which it was extremely necessary to tell you, the speaker says. Now we come to this: that on that very day there is also the jayanti of Batuk Bhairava Baba. Now those who go to Bhagavati Ganga for her sake and perform snan, daan and the rest — after that, if the devata of rakshan is not established in their kula, then there is a great matter regarding Bhairav ji. For about two years now, he says, we have been making the effort, however much we can: whoever is listening, give Bhairav ji a place in the house. Do the puja-path of Batuk Bhairav ji. Without Batuk Bhairav, a house is not fully secure.

Is Bhairav worshipped even outside the Shaiva traditions?

He says that whichever gods or goddesses you worship, Bhairav ji is worshipped regardless. Even if you do the puja of Narayan and are a Vaishnav, or belong to some other Shaiva sampraday, Bhairav ji is worshipped. Among the shaktis and avatars connected with Bhagavan Narayan too there is a description of Bhairav ji, and in their mandal pujan the Bhairavs are worshipped. And wherever the Ashta Matrikas are worshipped, there the Ashta Bhairavs are certainly worshipped.

Even so, the speaker says, many doubts remain in the mind concerning Bhairav ji. Bhairav ji has many and many forms — you will be greatly astonished to know it, and he will tell the subject in full detail. The second matter is that whichever gods and goddesses you may perform pujan of, Bhairav ji is worshipped. If you perform the puja of Narayan and are a Vaishnav, or are in any other kind of Shaiva sampraday, then too the puja of Bhairava ji certainly takes place. Among the shaktis and the avatars connected with Bhagavan Narayan too there is a description of Bhairav ji, and in their mandal pujan also the Bhairavs are worshipped. Wherever the Ashtamatrikas are worshipped, there the pujan of the Ashta Bhairavs certainly and certainly takes place. Know this, he says.

Who is Bhairav?

Therefore Bhairav ji, as the chief devata and as the raksha-pradhan devata, is sakshat Mahadev. Bhairav is sakshat Shiva, and he is from anadi kaal. Kaal Bhairav and Batuk Bhairav are held to be his chief forms, in which Bhagavan Mahadev has manifested and taken avatar; and besides them there are many Bhairavs who perform rakshan at the Shakti Peethas.

For this reason Bhairav ji, as the pramukh devata, as the raksha-pradhan devata, is sakshat Mahadev, the speaker says. Bhairav is sakshat Shiva, and he exists from anadi kaal. The forms held to be his chief ones are Kaal Bhairava and Batuk Bhairava: in separate forms Bhagavan Mahadev has manifested and has taken avatar. In the same way, apart from these, there are many Bhairavs who perform rakshan in the Shakti Peeths and the like. According to the granthas of tantra too you will find various kinds of mat-mantar, in which many and many Bhairavs are found — that there are this many Bhairavs in our home, in our whole shastra, Purana and the rest, in Sanatan Dharma.

How does a kula bhairav come to hold his post?

The raksha-pradhan chief devata of our house is the Bhairav of the kula. That post is held in one way by the bhairav of whichever Mahashakti is our kuldevi. In another way, those who in earlier times in our kula parampara performed the seva of Ma Bhagavati are, when their gati occurs and if there is such a wish, given such a post. But he insists this in no way means that some bhoot, pret or pishach has received the station of Bhairav.

In the same way, the speaker says, the chief devatas of our house, the rakshan-pradhan devatas, are the Bhairavs of the kula. Now the pad of the Kula Bhairava is held in one way directly: if some Mahashakti is the Kuldevi of our house, then whoever her bhairav is, that very one is the bhairav. Secondly, those people who at some earlier time in our kula parampara will have been performing the seva of Ma Bhagavati — when their gati occurs, and if there is a wish of that kind, then such a pad is given to them. But the meaning of this is nowhere that some bhoot, Preta or Pishach has received the station of Bhairav. Rather, those who are sevaks obtain further gati — as we read in the phalshruti of the Kavach and of the satnam and the like, that such a one received the pad of sakshat Shiva, this one will receive the pad of sakshat Bhairav. In the same way, according to one's punya, the pad of Bhairav may be received; and if it is not obtained in swarga, then it may be obtained by us here in the mrityu lok itself. In this manner that form is obtained, for the sake of the rakshan of one's family.

How should someone with no Bhairav at home install one?

Those in whose house Batuk Bhairav ji is not established should, if they are going to Ganga ji that day, remember him from there — standing in Ganga ji, remember Batuk Bhairav ji and the Bhairav of your kula. Take along a trishul, or you may keep a photo of Batuk Bhairav ji, or a shri vigraha; in his opinion a shri vigraha is proper if it can be had, and if not then you should take a trishul.

Those in whose house the sthapana of Bhairav ji, of Batuk Bhairav ji, is not there — either they, if they are going to Ganga ji on that day, should remember him from there itself, remember the devata of their kula; because standing in Ganga ji, if you remember Batuk Bhairav ji and the Bhairav of your kula, then he will certainly show grace. So remembering him there, take along a trishul, or you may also keep a photo of Batuk Bhairav ji, or a Vigreh. In his opinion, if a shri vigraha is obtained then that is proper; if it is not obtained, then you should take a trishul. Give it a bath there and, remembering the mantras of Batuk Bhairav ji at that very place, perform his avahan in the form of the kula bhairav, and then, coming back, the sthapana should be done in your house. If Ganga ji is near your house then it is very good — the sthapana will happen the same day. But if you reach home after a day or two, being far from Ganga ji, then on coming home do the sthapana of the trishul and certainly perform havan and the rest — because by performing Havan that thing will immediately become chaitanya, that energy will immediately become chaitanya. So take the full benefit of Batuk Bhairav Jayanti too.

Where are the Ashta Bhairavs worshipped in a mandala?

The Ashta Bhairavs are extremely famous, and their samarthya and their forms are met with in every kind of tantra. In whichever tantra — connected with daivi shakti, with the Shakta, with the Shaiva, and in Vaishnav too the param Vaishnav and maha Vaishnav shaktis — whenever their pujan takes place in the ashtadal kamal, it is the Ashta Matrikas who are worshipped there in different forms; in the middle the Ashta Matrikas, and right at the front, as their eight shaktis, the Bhairavs are worshipped.

Now, the speaker says, let us discuss a little the various forms of Bhairav ji, especially in tantra. The Ashta Bhairavs are extremely famous — their samarthya, their swaroop, is seen by you in every kind of tantra. In whichever tantra, especially those connected with daivi shakti, connected with the Shakta, connected with the Shaiva, and in Vaishnav too — the param Vaishnav and maha Vaishnav shaktis — whenever their pujan takes place in the ashtadal kamal and the rest, then in the ashtadal kamal it is the Ashtamatrikas themselves who are worshipped in separate forms. So in the middle the Ashta Matrikas, and at the very front, at the agra bhaga, in the form of their eight shaktis, it is the Bhairavs who are worshipped.

Which eight Matrikas are worshipped?

The eight Bhairavs are chiefly those whom we all know, corresponding to the Ashta Matrikas whom we worship: Brahmi, Maheshwari, Kaumari, Vaishnavi, Varahi, Indrani, Chamunda and Mahalakshmi.

And the eight Bhairavs who are chiefly known to us all, the speaker says, correspond to the Ashta Matrikas whom we worship: Brahmi, Maheshwari, Kaumari, Vaishnavi, Varahi, Indrani, Chamunda and Mahalakshmi. All of these we worship. Now in the same way, who then will their Bhairavs be?

Which Bhairav belongs to each of the first six Matrikas?

Asitanga is the name of the Bhairav of Brahmi; the Bhairav of Maheshwari will be Ruru; of Kaumari, Chanda Bhairav; and of Bhagavati Vaishnavi, Krodh Bhairav. That same Krodh Bhairav is also worshipped alongside Ma Bhagavati Chhinnamastika as Krodh Bhairav. Unmatt Bhairav is worshipped with Devi Varahi, and with Indrani, that is Indrakshi, Kapal Bhairav is worshipped.

Asitanga — that will be the name of the Bhairav of Brahmi, the speaker says. The Bhairav of Maheshwari will be Ruru. Of Kaumari, who is a form of Bhagavati, the Bhairav will be Chanda Bhairav; and of Bhagavati Vaishnavi the Bhairav is Krodh Bhairav. This same Krodh Bhairav is also worshipped alongside Ma Bhagavati Chhinnamastika, in the form of Krodh Bhairav. Unmatt Bhairav is worshipped along with Devi Varahi; and with Indrani, who is Indrakshi, a form of Ma Jagdamba, Kapal Bhairav is worshipped.

Which Bhairav is worshipped with Chamunda and with Lakshmi?

To those who ask who goes with Chamunda — whose kuldevi she is — he answers that chiefly Batuk Bhairav is with all the shaktis, but if it is seen in that way, then with Chamunda the puja of Bhishan Bhairav takes place, and with Lakshmi the puja of Sanhar Bhairav takes place.

And of Bhagavati Chamunda, whose kuldevi she also is — people ask who goes with Chamunda, the speaker says. See: chiefly Batuk Bhairava is with all the shaktis. But if it is looked at in this way, then with Chamunda it is the puja of Bhishan Bhairav that takes place, and with Lakshmi it is the puja of Sanhar Bhairav that takes place.

Why are the Bhairavs missing from many avaran pujan texts?

These chief eight Bhairavs and the Ashta Matrikas are worshipped in every yantra: in the yantra mandala of whichever gods and goddesses there are, the pujan of the Ashta Matrikas certainly takes place, and along with them the Ashta Bhairavs certainly are there. But in avaran pujan and the rest you will find various kinds of difference, and at many places the description of the pujan of the Bhairavs is simply not given. He says he does not know the reason; each will have had his own.

These chief eight Bhairavs and the Ashta Matrikas, the speaker says — their pujan takes place in every yantra. In the yantra mandala of however many gods and goddesses there are, the puja of the Ashta Matrikas certainly and certainly takes place, and along with them the Ashta Bhairavs certainly and certainly are there. Yes, it is certainly the case that in Aavaran Puja and the rest you will find various kinds of difference; at very many places the description of the pujan of the Bhairavs is not given at all. Now, he says, this is not known — each will have had some varied reason of his own, some such reason of his own, that they do not tell it for Bhairav pujan.

What is the rule about worshipping the dev shakti with the devi shakti?

He says it is simply not possible to leave the Bhairavs out. As when we are doing japa of Mahamrityunjay, it is said again and again that the pujan of both the dev shakti and the devi shakti must occur. If Mahamrityunjay is being done sava lakh, then, as the transcript has it, we will have to do 1250000 of the mantra of Bhagavati Amriteshwari — her dashansh japa; and if we are doing sava lakh japa of a form of Bhagavati such as Bhagavati Pitambara, then 12500, that is the dashansh japa, of Mahamrityunjay will have to be done.

But this is simply not possible, the speaker says. For example, if we are doing japa of Mahamrityunjay Mantra, then it is repeatedly said that the pujan of both the dev shakti and the devi shakti should take place. If Mahamrityunjay is being done sava lakh, then — in the words the transcript carries — we will have to do 1250000 of the mantra of Bhagavati Amriteshwari, her dashansh japa. And if we are doing sava lakh japa of such a form of Bhagavati as Bhagavati Pitambara, then 12500, that is the dashansh japa, of Mahamrityunjay will have to be done. Exactly in the same way, if we are performing the pujan of the Ashta Matrikas in various manners, then there the puja of the Ashta Bhairavs too should certainly be done — only then will the full fruit be obtained. From a half-done thing it will not be obtained.

What does the Prapanchasara say about the Ashta Bhairavs?

In the same way, in the famous tantra grantha of Bhagavan Adi Guru Shankaracharya Maharaj, the Prapanchasara, there is a description of the Ashta Bhairavs. Only the names have changed a little there, but the form of the Bhairavs is held to be roughly the same. In it Bhishan Bhairav is present, but Kalaraj, Ruru Bhairav and the rest come with separate names, and Krodh, Chanda, Kapal Bhairav and Bhutnath Bhairav — these four have come with separate names.

In the same way, the speaker says, the famous tantra grantha of Bhagavan Adi Guru Shankaracharya Maharaj, the Prapanchasara — in that too there is a description about the Ashta Bhairavs. Only, in it the names have changed a little. But the swaroop of the Bhairavs is held to be roughly the same. In it Bhishan Bhairav is present, but Kalaraj, Ruru Bhairav and so on have come with a separate name. Krodh, Chanda, Kapal Bhairav, and Bhutnath Bhairav — the names of all four of these have come separately.

Beyond the eight, many more Bhairavs are named in the texts, including Manthan, Phatkar and Shatchakra

Besides these there are very many Bhairavs — Manthan Bhairav, Phatkar Bhairav, Shatchakra Bhairav, Havirbhaksh Bhairav, Bhramar Bhaskar Bhairav: in this way mention of the Bhairavs is obtained by you.

Apart from these there are a great many Bhairavs, the speaker says. Manthan Bhairav, Phatkar Bhairav, Shatchakra Bhairav, Havirbhaksh Bhairav, Bhramar Bhaskar Bhairav — in this way the mention of Bhairavs is obtained by you.

What is the relation of the fifty-two Veers to Bhairav pujan?

As for the fifty-two Veers, whom we all know about, in whichever kshetra those fifty-two Veers are chiefly worshipped, there too, without the pujan of Bhairav ji, the puja of those Veers, or their proper condition, cannot come about — their balance cannot come about.

Regarding the fifty-two Veers, about whom we all know, the speaker says: those fifty-two Veers who are chiefly worshipped in a given kshetra — there too, without the pujan of Bhairav ji, the puja of those Veers cannot take place, or the sthiti of those Veers cannot come about in the correct manner. Their santulan cannot come about.

Where are the ten Veer Bhairavs worshipped?

The chief ten Veer Bhairavs come for such pujan when the pujan of the ten-armed Mahadurga takes place — the ten-armed Durga who is Mahishasura Mardini — whose distinctive pujan happens in the Sharadiya Navratri in the region of Bengal and the like. There, those who perform tantrokta anushthan and various kinds of tantric anushthan especially worship these ten Bhairavs.

The chief ten Veers who come are the Veer Bhairavs, the speaker says — for such pujan, when the pujan of the ten-armed Mahadurga takes place. The ten-armed Durga who is Mahishasura Mardini: when her distinctive pujan is performed in the region of Bengal and the rest, in the Sharadiya Navratri and so on, there the people who perform tantrokta anushthan and the many kinds of anushthan of tantra especially perform the pujan of these ten Bhairavs.

Which ten Veer Bhairavs are named?

Among the ten Bhairavs whose pujan takes place, he names Srishti Veer Bhairav, Sthiti Veer Bhairav, Sanhar Veer Bhairav, Rakt Veer Bhairav, Yam Veer Bhairav, Mrityu Veer Bhairav and Bhadra Veer Bhairav. Most of these Bhairavs, he says, are worshipped especially in the kshetra of the shamshaan and the like, for veer and so forth.

Among the ten Bhairavs whose pujan takes place, the speaker names Srishti Veer Bhairav, Sthiti Veer Bhairav, Sanhar Veer Bhairav, Rakt Veer Bhairav, Yam Veer Bhairav, Mrityu Veer Bhairav and Bhadra Veer Bhairav. The puja of all these Bhairavs takes place. And of these, the greater number of Bhairavs are worshipped especially in the kshetra of the Shamshaan and the like, for veer and the rest.

Are the ten Veer Bhairavs worshipped independently?

Very few people perform their pujan independently, he says. Rather than doing it independently, either they will worship them within whatever avaran there is, in the ten-armed pujan; and if one is to be awakened or made siddha, then at that time too these people make use of them.

Their independent pujan is performed by very few people, the speaker says. Rather than doing it independently, either they will perform their pujan within whatever avaran there is, in the ten-armed pujan. And if one is to be awakened, is to be made siddha, then at that time too these people make use of them.

How many forms does Batuk Bhairav himself have?

We know only of Batuk Bhairav, that Bhagavan Batuk Bhairav is; but, he says, you will scarcely have the information that the swaroop of Bhagavan Batuk Bhairav too is in three forms. There are three Batuk Bhairavs, and in the various kinds of this very tantra the mention of these three Bhairavs is found: Skanda Batuk, Chitra Batuk and Virinchi Batuk.

Now, the speaker says, we know only about Batuk Bhairav — that there is Bhagavan Batuk Bhairav. But you will all scarcely have this information: that the swaroop of Bhagavan Batuk Bhairava too is in three forms. There are three Batuk Bhairavs. And in the various kinds of this very tantra the mention of these three Bhairavs is found, in which there is Skanda Batuk, there is Chitra Batuk, and there is Virinchi Batuk. In this manner Bhagavan Batuk Bhairav too is held in these three forms.

The katha of Martand Bhairav with Devi Mahalasa, Malla and Mani was shown in full in the Mahakali television serial

Turning to the south, he says we hear the katha of Bhagavan Martand Bhairav and the rest, and the katha of Devi Mahalasa, of Malla and Mani — the story shown in the Mahakali television serial, in which there was the full description of Martand Bhairav and Bhagavati. In it, of the forms Bhagavan Shankar assumed, it is said he assumed two forms; and besides Martand Bhairav, the Tantra Prapanchasara, the Tantra Chintamani and the like hold various forms, among which a place is also held for Batuk Bhairav.

Now, coming towards the south, the speaker says, we hear the katha of Bhagavan Martand Bhairav and the rest; you will have heard the katha of Devi Mahalasa, of Malla and Mani. The story of Malla and Mani — this used to come in the Mahakali television serial, where the story of Malla and Mani was shown, in which there was the description of Martand Bhairav and Bhagavati, all of it shown there. Now, in that, of the form Bhagavan Shankar has assumed, it has been said that he assumed two forms. One we all know by the name of Martand Bhairav. Apart from this, the Tantra Prapanchasara and the like, the Tantra Chintamani and the like — in these too various kinds of forms have been held, among which a place has also been held for Batuk Bhairav.

What does the Rudrayamala say about the number of Bhairavs?

The most famous grantha, the Rudrayamala — according to it, he says, although we ordinarily hear of fifty-two Bhairavs or fifty-one Bhairavs, sixty-four Bhairavs walk along with the sixty-four Yoginis. Those whom we worship as the sixty-four Yoginis — Jaya, Vijaya, Ajita, Aparajita, Jayanti — all of those Yoginis have their Bhairavs.

And the most famous grantha, which is the Rudrayamala Tantra — according to it, the speaker says, we ordinarily hear of fifty-two Bhairavs, we hear of fifty-one Bhairavs; but according to it, sixty-four Bhairavs walk along with the sixty-four Yoginis. Those whom we worship — Jaya, Vijaya, Ajita, Aparajita, Jayanti — the pujan of all of these we perform in the form of the sixty-four Yoginis. All of those Yoginis have their Bhairavs.

Why is the pujan of the sixty-four Bhairavs left out of avaran pujan?

It will astonish you, he says, that nobody tells this from the front — this is exactly the sort of subject people do not tell, that in the avaran pujan of the sixty-four Yoginis the pujan of the sixty-four Bhairavs is also to be done — whereas after a certain time the adesh for it ought to be given.

And it will astonish you to know, the speaker says, that no person tells this from the front. This is exactly the subject that people do not tell: that in the avaran pujan with the sixty-four Yoginis, the pujan of the sixty-four Bhairavs is also to be done. Whereas after a certain time, the adesh for this ought to be given. These things do not happen by force, he grants; we too accept this. It is not that on the very first occasion you will go to your guru ji and he will give it. But when you stay in the sannidhya of the guru ji and carry the sadhanas towards completeness — one hears people say that they did sadhana for fifteen years, and when they are asked, brother, such and such is the matter, it should be done in this way, they say it was never told to them. So see, he says, all these things are not so that there should merely be an increase in your information. Your samarpan will increase.

What is inside a Durga Saptashati yantra that people do not see?

If some small yantra, say the yantra of the Durga Saptashati, has been given to you — do you know what is in it? People will say yes, fine, leaves and flowers are drawn on it, the puja of Durga ji takes place, nothing else, akshat, pushpa, gandha. But when you understand the whole science within it, then you will know how precious it is for you — and then you will know that in it, along with the Ashta Matrikas, eight Bhairavs are worshipped, and along with the sixty-four Yoginis, sixty-four Bhairavs are worshipped.

Suppose some small Yantra is given to you, the speaker says — let us say the yantra of the Durga Saptashati. Do you know what is in it? They will say, yes, fine, flowers and leaves are made on it, the puja of Durga ji takes place. Nothing else. Akshat, pushpa, gandha. When you understand its full vigyan from within, then you will know how precious it is for you, how valuable for you. Then you will come to know that in it, along with the Ashta Matrikas, the eight Bhairavs are worshipped, and along with the sixty-four Yoginis, the sixty-four Bhairavs are worshipped.

Why does Mahadurga's pujan pacify a brahmarakshas dosha?

It is said that if Badi Durga, that is Mahadurga, is worshipped, her pujan simply will not take place without the pujan of the sixty-four Yoginis; and it is said that if Ma Bhagavati Mahadurga is worshipped, the dosha of brahmarakshas and the like is at once pacified. The reason behind it, he says, is that when the sixty-four Yoginis are worshipped, one of the sixty-four Bhairavs in it bears the very name Brahmarakshas — Bhagavan Bhairav has been held in the form of Brahmarakshas too, and this one also comes among the sixty-four Bhairavs.

Why is it said, the speaker asks, that if Badi Durga — that is, Mahadurga — is worshipped, then without the pujan of the sixty-four Yoginis her pujan will not take place at all? Why is it said that if Ma Bhagavati Mahadurga is worshipped, the dosha of Brahmarakshas and the rest is at once pacified? Behind it there is a reason. In the various kinds of vidhis, when the pujan of the sixty-four Yoginis takes place, then of the sixty-four Bhairavs in it, there is one Bhairav whose very name is Brahmarakshas. Bhagavan Bhairav has been held in the form of Brahmarakshas as well. This one too comes among the sixty-four Bhairavs.

What do the names Preta Bhakshani and Nara Bhojika mean?

Among the chief sixty-four Yoginis, one name is Preta Bhakshani and one name is Nara Bhojika. People will run away merely on hearing the names, saying how dangerous a name it is. But nowhere, he says, does it mean that Nara Bhojika is now eating men. Bhagavati certainly devours those who are wicked — but bhakshan does not mean she will pick them up and eat them.

Now, of the chief sixty-four Yoginis, the speaker says, one name is Preta Bhakshani Bhagavati Yogini, and one name is Nara Bhojika. About Nara Bhojika and Preta Bhakshani people will begin to run away merely on hearing the name — oh my, what a dangerous name this is. But nowhere does it mean that Nara Bhojika is now taking her meal of men. Brother, he says, those who are wicked — Bhagavati certainly does devour them. But bhakshan does not mean that she will pick one up and eat him. Bhakshan means that by producing various kinds of diseases in the body, in the form of mahamari — as we read in the thirteenth and twelfth adhyaya of the Shri Durga Saptashati, and the mantras in the eleventh adhyaya and the rest, that when Bhagavati becomes angry she assumes the form of mahamari and, once angered, brings about the destruction of many and many people.

Should one be frightened by the fierce Yogini forms?

Or, as in the mantra we read, "या श्री स्वयं सुकृति नाम भविष्य ना लक्ष्मी". In the same way all these are forms, he says: one is not to be alarmed by this, one is not to run from this, fearing in this way that such a thing will happen. It is that we do not know that thing.

Or, the speaker says, as in the mantra we read — the transcript carries it as "या श्री स्वयं सुकृति नाम भविष्य ना लक्ष्मी". In the same way all these are forms. One is not to be alarmed by this; one is not to run away from this, fearing in this manner that such and such will happen. We do not know that thing, he says.

Should a Shri Yantra be kept at home without Shri Vidya diksha?

He says the Shri Yantra will now be found house to house — such a profound thing, whose yantrarchan and the rest is very difficult without Shri Vidya diksha. But how many houses will you find in which a Shri Yantra is kept? The Shri Yantra has been marketed the most. Ask who and who is worshipped in it, in the middle — they do not know. How many kinds of Shri Yantra there are — they do not know. They know only that it is the yantra of Lakshmi ji.

This is exactly why we make a noise again and again, the speaker says: brother, either do not take it, do not take anything from anywhere. Now the Sri Yantra will be found by you house to house. Think of it — the Shri Yantra is so profound a thing, and without Shri Vidya diksha its yantrarchan and the rest is very difficult. But how many houses will you find in which a Shri Yantra is kept? The Shri Yantra has been marketed the most; everywhere the Shri Yantra. Ask them: who and who will be worshipped in the Shri Yantra, in the middle — they do not know. How many kinds of Shri Yantra there are — they do not know. This much they know, that it is the yantra of Lakshmi ji. Yes, the mantra of Lakshmi ji is written on it, this mantra is written on it — only this much they know, that Lakshmi comes from it and therefore we are worshipping it.

What conditions govern the making of a yantra?

A yantra has a whole science, he says, and it depends on the chief hours of the person making it. Pushya nakshatra has just gone — how many yantras will have been made in Pushya nakshatra? Who will make them? Those who make them according to vidhi. But what kind should the maker be? When he makes a yantra he should be doing smaran of the names of Bhagavati, or japa of the guru-given mantra; and he should begin making it in the order in which the avaran is formed, according to the avaran, according to the sequence.

Brother, a yantra has a whole vigyan, the speaker says. And it depends upon the chief times of the person making it. Pushya Nakshatra has just gone — how many yantras will have been made in Pushya nakshatra? Who will make them? Those who make them according to vidhi. But what kind should the person making it be? When he makes the yantra, he should be doing the smaran of Bhagavati's names and the rest, or doing japa of the mantra given by the guru — and he should begin making it in the manner in which the avaran is formed, according to the avaran, according to the sequence. Then it will go and become fruitful for the one who receives it.

How long is the preparation before avaran vidhi is learnt?

The beginning pujan, he says, is at the least for a sava month; for some people even for a year or more. First the suktas and the rest should be memorised, and if not that, then archan by satnam and the like should be done beforehand for six months, for a year or more. Only then should the avaran vidhi also be learnt.

Even so, the speaker says, the inner matters remain — how and what pujan is to be done, in what and what manner it should be. And about what ought to be done there is insistence too, that tell it now. But how will you understand it now? The beginning pujan is at the very least of a sava month; for some people it runs to a year or more. First, the suktas and the rest should be committed to memory; and if not that, then by means of the satnam and the like archan should be done beforehand for six months, for a year or more. Only then should the Aavaran Puja vidhi also be learnt.

When is a sadhak ready to sit down and learn avaran pujan?

When it becomes memorised for you and a niyam is formed — that we are sitting for roughly half an hour or a sava hour and doing a good archan, doing the sahasra archan, doing the shat archan, it has come into our niyam, we are doing it for our own gods and goddesses — then you should sit and learn the avaran pujan. You will not learn it in one sitting; learn it in ten sittings, slowly and slowly.

When it becomes committed to your memory, the speaker says, and a niyam of yours is formed — that we sit for roughly half an hour, a sava hour, and do a good archan. We are doing the sahasra archan, we are doing the shat archan; it has come into a niyam; we are doing it for our own gods and goddesses. Then you should sit and learn the avaran pujan. You will not be able to learn it in one go; learn it in ten goes, learn it slowly and slowly. When you learn the avaran and are advancing further in sadhana, and the buddhi is becoming calm, then learn also the use of the beej mantras in it, from your margdarshak, from the guru.

What comes after the beej mantras in learning a yantra?

When those are learnt, then learn it with the mudras — which mudra is to be shown in which avaran, after how many mantras it is to be shown, how each one differs, where the dhyana is and how it is to be done. When those are learnt, after these three or four things, then learn the avaran vistar — that we are now up to the ninth avaran, how we shall do the tenth and the eleventh, how the twelfth and the thirteenth. Learn that, and learn the peeth pujan.

When they learn those, the speaker says, then learn it with the MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning.s: in each single avaran, when which mudra is to be shown, after how many mantras it is to be shown, how each one is different in what and what manner, where the dhyana is and how and what is to be done. Learn that. When they learn that, after these three or four things, then learn the avaran vistar — that yes, at present we are up to the ninth avaran; how shall we do the tenth and the eleventh, how shall we do the twelfth and the thirteenth. Learn that; learn the peeth pujan. There are so many things in one yantra, and after learning all of these you will obtain the highest satisfaction. Think of it: earlier you were doing the ordinary thing, and now you do it in detail.

Asking for a vidhi of merely ringing a bell and showing an agarbatti, so that all work is done by that much, is called foolishness

People are so foolish, he says: they say that these people conduct big pujan and tell big things, that it will not be done by them. Tell us some vidhi of ringing a bell and showing an agarbatti, so that all my work may be done by that much. Everybody's life is made up in just that much — do not tell us more than this. Pandit ji, do not tell it so long. That will not do.

And people are so foolish, the speaker says: oh, these people conduct a big pujan, they tell a big thing. It will not be done by them. Tell someone a vidhi of ringing a bell and showing an agarbatti, so that all my work may be accomplished in that much. And everybody's life has been made in just this much — do not tell more than this. Pandit ji, do not tell it at such length. That much will not do. How many people, he says, talk on the phone, spending money, talking — and they will say, no, do not tell a big vidhi. This will not be possible.

What is the science behind Kshetrapal pujan?

Against the filling of minds with the misunderstanding that harm will come from Kshetrapal pujan, that Kshetrapal will send prets and pishachs to your house, he says: understand the science behind it, the para vigyan here too. Whenever the sthapana of a Kshetrapal takes place — as Kshetrapal, as Dehi, as the gram devata, when some shakti is seated — then, when they become the adhipati of that kshetra, beneath their very asan reside all the prets and pishachs of that place.

For Kshetrapal pujan, know this, the speaker says: in however many places there is this whole arrangement of filling the mind with misunderstandings, of filling your head with rubbish — that from the pujan of Kshetrapal harm will come, that Kshetrapal will send prets and pishachs to your house — understand what the science behind it is; understand what the para vigyan is here too. Whenever the sthapana of a Kshetrapal takes place — in the form of Kshetrapal, in the form of Dehi, in the form of the gram devata, when some shakti is seated — then, when they become the adhipati of that kshetra, beneath their very asan reside all the prets and pishachs of that place. Such is the vidya, such are the mantra vidhans of the sthapana of a Kshetrapal, of the sthapana of a gram devata: that however many dakinis and shakinis, prets and pishachs there are, whoever has died, whoever has met apamrityu, whoever has committed suicide — all of them reside beneath their asan.

Why is Kshetrapal pujan said to be compulsory?

This, he says, is the very reason Kshetrapal pujan has been called compulsory. It is said that if you do not give the pujan of Kshetrapal, then in your house — as people say — Kshetrapal will send a bhoot, will send a snake, will send a scorpion. This is not being said for nothing, because he is the Kshetrapal, and he is holding your house's negative shaktis there.

And this is the very reason why the pujan of Kshetrapal has been said to be compulsory, the speaker says: brother, give the pujan of Kshetrapal. It is said that if you do not give the pujan of Kshetrapal, then in your house — they say, do they not — Kshetrapal will send a bhoot, will send a snake, will send a scorpion. This is not being said just so, because he is the Kshetrapal, and he is keeping your own house's negative shaktis there. Your responsibility becomes this: to go there — with Bhairav ji there is no lack of anything, he is carrying out the bharan-poshan of the whole world. But what you are earning: for the sake of your house's negative energy which he has kept seated there, it is said that you should show shraddha for it, offer there, or do pujan there, or offer bhog there. This is a practical matter.

Why offer anything to God when God is everything?

He says a follower of Rampal has come along with the false argument of why God should be given anything, when God is everything. Certainly God is everything — and it is his samarthya that he is manifesting the anna, and he is giving the buddhi within us too, so that we may make the offering of "tera tujhko arpan".

Here a chela of Rampal has come along, the speaker says, with false talk — these people speak upside-down things, that God is like this, why does he not do that. Brother, God indeed is everything. Absolutely, God is. So it is his samarthya, and that is why he is also manifesting the anna, and he is also giving that buddhi within us, that we may be able to make the offering of "tera tujhko arpan". So do not bring all this into the mind, he says, that when God is so capable, why should we give him anna, why should we give him jal. Brother, he himself gave them. All those vidhi-vidhans have been told so that within us, for our gati, for our buddhi, for our samarpan, there should be the greatest development of such feelings, and our gati in adhyatma should become possible.

Does Kshetrapal pujan itself bring harm?

Get out of these nonsense talks, he says — do Kshetrapal pujan and do not be afraid of them. By performing Kshetrapal pujan no harm comes about; rather, harms are destroyed. Yes, if you do it by a wrong vidhi — and wrong here does not mean only procedure: if you are doing it to carry out some crooked work, to cause loss to someone, using some mantra at somebody's prompting, then God is your master, and there nothing can be said.

Come out of these nonsense talks, the speaker says. Do Kshetrapal pujan, and do not fear them. By doing Kshetrapal pujan no anisht comes about; rather there is destruction of anisht. Yes — if you do it by a wrong vidhi. And wrong vidhi does not mean only this: wrong meaning that you are doing it to perform some crooked work, to cause harm to someone, that having come under someone's persuasion you are making use of some mantra and doing it — then God is your master. There, then, nothing can be said.

What if a dead person is installed as gram devata instead of Bhairav?

In the new times, he says, of the kinds of shakti that have been established apart from Bhairav ji — where, in the form of Kshetrapal or gram devata, instead of Bhairav Baba being installed some dead person has been installed, or a brahm and the like has been installed — there you should know what the rules and laws of that place are, if such a place has been given. What is offered to them and what is not: knowing this according to the kshetra, only then should you give.

And in the new times, the speaker says, regarding the kinds of shaktis that have been established apart from Bhairav ji. Where, in the form of Kshetrapal or gram devata, instead of the sthapana of Bhairav Baba some person who has died has been installed, a brahm and the like has been installed — what the rule and law of that place is, you should come to know, if such a place has been given. That is, brother, what is offered to them and what is not offered — knowing this according to the kshetra, only then should you give. These are later subjects, that from kshetra to kshetra different kinds of devatas have come to be. Their dayitva is the same.

Like the post of Prime Minister, the post keeps its highest dignity whoever occupies it and however his methods differ

He says that at present Prime Minister Modi ji is there, and before him whoever there was — when they went to that post, they made changes in their rules and methods accordingly; but their respect, and that post, remained the highest, remained the most supreme post. The dignity of that post is maintained. In the same way, whoever is seated on the post of Kshetrapal will fulfil the dayitva that is his, according to the dayitva given to him and the samarthya he has obtained.

But people — and many times such a situation arises. Now tell one thing, the speaker says: at present Prime Minister Modi ji is there, and before him whoever there was; when they all went to that post, they made changes in their vidhi and niyam accordingly. But their respect, or that post, remained the most excellent, remained the most supreme post. The garima of that post is maintained. Doing some wrong act, or whatever — this is not a talk of political thought, he says; it is a talk of the post. In the same way, whoever is seated on the pad of Kshetrapal will follow whatever his dayitva is. Whatever dayitva has been given to him, whatever samarthya he has obtained — accordingly alone will he act.

Whose fault is a gram devata dosha?

So as for the upside-down ideas people voice — that from doing Kshetrapal pujan such a thing will happen, that if you do it wrongly they will come upon you, that gram devatas began to come, that the dosha of the gram devatas attached — this attaches because of your own mistake, that is the first thing. And those who set them running in tantra vichar, with them too an anisht occurs; but that has become a separate subject of tantra.

So these upside-down ideas that people speak, the speaker says — that from doing Kshetrapal pujan such a thing will happen, that if you do it wrongly they will come upon you, that gram devatas began to come, that the dosha of the gram devatas attached — this attaches because of your own mistake. That is the very first thing. And those people who set them running in tantra vichar — there too an anisht occurs with them. But this has become a separate subject of tantra.

What ordinary observance is owed to the gram devata?

One should go for the ordinary pujan: one should go at the time of Holi, one should go at the time of Diwali and place a lamp there, and when a wedding or other auspicious mangalik work takes place in the house, an invitation should certainly be given there. The mistake people make here is not giving it. What will happen if we do not give it? Difficulty arises there, and afterwards there is much trouble; so this mistake you should not make. Bhairav ji has some form — his seva and puja should never be abandoned.

But the ordinary pujan, the speaker says: one should go at the time of Holi, one should go at the time of Diwali and place a lamp there, and when a wedding or such auspicious mangalik work takes place in the house, an invitation should certainly be given there. Here is where you people make the mistake, that we will not give it. What will happen if we do not give it? Difficulty arises there; afterwards there is much trouble there. For this reason you should not make this mistake. Bhairav ji has some form. His seva and puja should never at any time be abandoned. In this manner there are so many shaktis.

Which Bhairav belongs to Tripur Bhairavi among the Mahavidyas?

Speaking of the ten Mahavidyas, he says one should know that of Bhagavati Tripur Bhairavi among the ten Mahavidyas, the Bhairav — the form that has been called Tripur Bhairav — includes Batuk Bhairav within it. That is, if in the Mahavidyas we are performing the pujan of Batuk Bhairav, then somewhere along with him Bhagavati Tripur Bhairavi too is being worshipped. Therefore in one's own home the puja of Batuk Bhairav ji should certainly be done.

Now when we speak of the ten Mahavidyass, the speaker says, you should know that among the ten Mahavidyas is Bhagavati Tripura Bhairavi. So the Bhairav of Tripur Bhairavi — the form that has been called Tripur Bhairav — in that too there is Batuk Bhairav. That is, if in the Mahavidyas we are performing the pujan of Batuk Bhairava, then somewhere along with him Bhagavati Tripur Bhairavi too is worshipped. For this reason, in one's own house the puja of Batuk Bhairav ji should certainly be performed.

Which Bhairavs belong to Kali, Amriteshwari and Baglamukhi?

Besides that, of Kali ji we know that Mahakal is her Bhairav, and when we offer pushpanjali and the rest we also pronounce mantras such as "Mahakal Bhairav sahit". Of Bhagavati Amriteshwari, or Bhagavati Baglamukhi — who is also called Bhagavati Sumukhi — the Bhairav is Mahamrityunjay Amriteshwar Mahadev, which is what he was speaking of for the dashansh tarpan, marjan and japa.

Besides that, of Kali ji we know that Mahakala is her Bhairav, the speaker says. And when we offer pushpanjali and the rest, we also pronounce mantras such as "Mahakal Bhairav sahit". Of Bhagavati Amriteshwari, or Bhagavati Baglamukhi — she is also called Bhagavati Sumukhi — their Bhairav is Mahamrityunjay Amriteshwar Mahadev, of whom he was also speaking for the dashansh TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., the marjan and the japa.

Why is the Siddh Kunjika not for everyone?

Bhagavati has many mantras, among which the Siddh Kunjika has very many famous mantras, which have now been made viral — nothing has remained secret. In them the Trikhandi vidya and the Trikuti vidya are used. These trikuta and the like have been used, and that is precisely why it has been said: brother, not everyone should do this. These come among the Mahavidyas, they come among the para vidyas. When you make use of it and do not follow the vidhi-nishedh, then difficulty will arise — that is the very reason it has been forbidden.

Bhagavati has many mantras, the speaker says, among which there are very many famous mantras of the Siddh Kunjika Stotram, which have now been made viral. Nothing has remained gupt. In it the Trikhandi vidya, the Trikuti vidya is used. So these trikuta and the like that have been used — it is for this very reason that it has been said, brother, do not all of you do this. These come among the Mahavidyas; they come among the para vidyas. When you make use of it and do not follow the vidhi-nishedh, then difficulty will arise. It is for this reason alone that it has been forbidden.

Which Bhairav japa must accompany a Trikuta mantra?

When we make use of the Trikuta Bhairav — when we make use of the Trikuta mantra — then the japa of Kameshwar Bhairav should be done. Those who begin reciting the Siddh Kunjika, all the great gupt Kunjikas, the Damar-wali Kunjika, the Damar Kunjika stotra, the Kunjika stotra of Kubjika, the Tripura Kunjika, thinking that they have obtained it and will do it and get siddhi at once — they simply do not know that where the bhukut vidyas and the trikuta vidyas have been used, there the japa of their Bhairavs is also to be done.

Trikuta Bhairav — when we make use of the Trikuta mantra, the speaker says, then the japa of Kameshwar Bhairav should be done. Those people who begin reciting the Siddh Kunjika, all the great gupt Kunjikas that there are, the Damar-wali Kunjika, the Damar Kunjika stotra, the Kunjika stotra of Kubjika, who begin reciting the Tripura Kunjika — thinking, we have obtained it, we shall do it, siddhi will be had at once. They simply do not know that at the place where the bhukut vidyas have been used, where the trikuta vidyas have been used, there the japa of their Bhairavs is also to be done.

If the Bhairav mantras are already embedded, is a separate japa needed?

In the mantra of the Kunjika the mantras of the Bhairavs have been made garbhasth — embedded within it. But again and again, he says, know this: that a separate dashansh japa of their Bhairavs has to be done.

In the mantra of the Kunjika the mantras of the Bhairavs have been made garbhasth, the speaker says. But again and again know this point: that a separate dashansh japa of their Bhairavs has to be performed.

Who is the Bhairav of Bhagavati Sharada?

Now, of Bhagavati Sharada, of Ma Bhagavati Sharada, the Bhairav has been said to be sakshat Shiva. This you will come to know, he says, and when Bhairav is discussed further, separately, in connection with Bhagavati Sharada, this subject too will be told.

Now, of Bhagavati Sharada, of Ma Bhagavati Sharada, her Bhairav has been said to be sakshat Shiva, the speaker says. This you will obtain to know. Further on too, when we discuss Bhairav separately in connection with Bhagavati Sharada, in that also we shall tell this subject.

What should be added to a pujan when a jayanti falls on that day?

When we are doing some special pujan, or the nitya pujan, on a jayanti, parva and the like, only this much should be done specially: that of whoever's jayanti has fallen — as now you are doing Bhagavati's, but the jayanti of Batuk Bhairav and of Bhagavati Ganga has fallen — eleven ahutis each in their names should be given along with it.

When we are performing some special pujan, or performing the nitya pujan, on a jayanti, parva and the like, the speaker answers, only this much should be done specially. Of whoever's jayanti has fallen — as at present you are doing Bhagavati's, but the jayanti of Batuk Bhairava and of Bhagavati Ganga has fallen — then eleven ahutis each in their names too should be given along with it.

After eight thousand japa of the Bhairav mahamantra one should keep increasing the count and hold to that one mantra alone

Asked about 8000 japa of the Bhairav mahamantra having been completed, he says to increase it further. What will happen from 8000 japa? If they are not taking effect, keep increasing them. Do exactly this one; catch hold of one alone and walk a long way with it.

8000 japa of the Bhairav mahamantra have been done, a listener reports. Increase them further, the speaker answers. What will happen from 8000 japa? If they are not taking hold, then keep on increasing them. Do exactly this one. Catch hold of one alone and go a long way with it.

The practice may be done at the Shakti Peeth on the appointed day and at home on the remaining days

Yes, absolutely — on the 23rd at the Shakti Peeth, and on the remaining days you can do it at home.

Yes, absolutely, the speaker answers: on the 23rd at the Shakti Peeth, and on the remaining days you can do it in the house.

With which mantra may a Saraswati yantra be given abhishek?

Yes, he answers, on a Saraswati yantra you may perform abhishek with this mantra — "नमो भवाय सर्ववाय रुद्राय" — there is no difficulty. You may also do it with the Rudra Sukta if you wear the janeu.

Yes, the speaker answers: on the Saraswati yantra you may perform abhishek with this mantra — the transcript carries it as "नमो भवाय सर्ववाय रुद्राय". There is no difficulty. You may also do it from the Rudra Sukta, if one wears the janeu.

May the Navgrah kavach be recited?

The Navgrah kavach can absolutely be done, he answers.

Asked about the Navgrah kavach, the speaker answers that it can absolutely be done.

Facing which direction should a shivling in a temple be worshipped?

Asked in which direction one should face while worshipping a shivling in a temple, he says his face is in every direction. The questioner presses that he means specifically facing the southern direction. In a temple, and that too in a temple of Bhagavan Shiva, he answers, there is simply no need to make any distinction of direction.

In a temple, facing which direction should the puja of a shivling be done, a listener asks. His face is in every direction, the speaker answers. The questioner says that his question is particularly about performing puja facing the southern direction. In a temple — and that too in a temple of Bhagavan Shiva — there is simply no need at all to make a distinction of direction, he answers.

How can the fruit of Ganga snan be had at home?

For the fruit of a Ganga bath at home — mix Ganga ji into your water and take your bath while doing the smaran of Ganga ji.

As for the fruit of Ganga snan at home, the speaker answers: mix Ganga ji into the water and take your bath, doing the smaran of Ganga ji.

May one make murtis of the gods and goddesses?

Absolutely, murtis of the gods and goddesses can be made, he answers.

Absolutely, the speaker answers: the murtis of gods and goddesses can be made.

What should those living outside India do for Ganga snan?

Those who are not in India should, for Ganga snan, mix Ganga ji into the water at their own place and bathe, and do the smaran of Ganga ji.

Those people who are not in India, the speaker says, should for Ganga snan mix Ganga ji into the water at their own place and bathe, and should do the smaran of Ganga ji.

What should be recited for the Ganga on Ganga Dashehra?

The 108-name stotra of Ganga ji, the satnam and the like, should be recited.

The 108-name stotra of Ganga ji, the satnam and the rest, the speaker says, should be recited.

A line of the Hanuman Chalisa is given to be used as the samput of the mantra

To Bharat Prajapati ji he says to make a samput of this mantra: "सब सुख लहे ही तुम्हारी शरणा तुम रक्षा काहू को डरना".

To Bharat Prajapati ji, the speaker says to make the samput of this mantra — the transcript carries it as "सब सुख लहे ही तुम्हारी शरणा तुम रक्षा काहू को डरना".

Is abhishek with pomegranate juice and ghee effective?

Absolutely — abhishek with pomegranate juice, ghee and all such things will have a positive effect.

Absolutely, the speaker answers: from the juice of the pomegranate, from ghee, from all of these, the abhishek will have a positive effect.

What do spandan and crawling sensations during japa mean?

To Anil Maurya ji he says this is an ordinary matter: when we do mantra japa, kriyas such as spandan and the like occur. One should not be so troubled by this. The initial things — ants crawling, spandan occurring — should be kept as normal and one should move on. This is only the beginning, and it is correct.

Anil Maurya ji, this is an ordinary thing, the speaker answers: when we perform mantra Japa, kriyas such as spandan and the like occur. One should not be so troubled in this. The initial things — ants crawling, spandan occurring — keeping these as ordinary, one should move forward. This is only initial, and it is correct.

What is to be done with the wheat kept in the Navnath sadhana?

The wheat that you had kept in the vessel in the Navnath sadhana — you may mix it, and you may also perform its visarjan.

The wheat that you had kept in the vessel in the Navnath sadhana, the speaker answers, you may mix; you may also perform its Visarjan.

What should one do after returning from Tarapith having been insulted?

Ajay ji, having been insulted, returned — a mistake occurred. Go again to Tarapith now, he says. She is the Mother; she will relent.

Ajay ji, having been insulted, returned — a mistake occurred, the speaker says. Go again now to Tarapith. She is the Mother; she will relent.

Should one accept a relative's Laddu Gopal when they bring a bigger one?

A listener says their relatives are giving them the Laddu Gopal of their temple because they are bringing a bigger-sized Gopal, and asks whether they should take him. The speaker calls it a hypothetical question in which each will have his own buddhi, vivek and reasoning — but says it is as if, when a new child is about to be born in someone's house, the older child is given away to someone else. In his opinion this is not proper: once Bhagavan has been installed, why hand him over to the trust of another?

Our relatives are giving us the Laddu Gopal of their temple, because they are bringing a bigger-sized Gopal — should we take him or not; in our temple there is a shivling and his puja is going on, the listener asks. This question itself seems to him a very hypothetical question, the speaker says; what indeed is to be said in it? In this everyone will have his own buddhi, vivek and reasoning. It means, he says, that if a new child is about to take birth in someone's house, then give the older child away to somebody else. And they are bringing a bigger size. From this itself one understands what the mentality has been. Once the sthapana of Bhagavan ji has been done, why give him into the trust of another, when they have so much love and affection — that they are bringing a bigger size, so the small size goes to somebody else for seva. In his opinion this is not proper. Other people, he adds, do say, fine, take him and do the seva; it is better if he says nothing further in this.

What should someone living in Canada do for Ganga snan?

Yes, in Canada take your bath with Gangajal, he says. Whoever is wherever, they can do it there too.

Yes, in Canada take your bath with Gangajal, the speaker answers. Whoever is wherever, they can do it there too.

Who should make the effort to reach the Ganga in person?

He says that some cannot come to that state; and that more money than necessary being spent is a separate subject. But if you are in the surroundings and have the capacity, then all of you should make the effort and certainly do the Ganga snan in the region near you.

See, that is specific — now they cannot come to such a state, the speaker says. That more money than needed will be spent is a separate subject. But if you are in the surroundings and have the capacity within you, then all of you should make the effort and certainly perform the Ganga snan in the kshetra near you.

May the Mahabhairav mantra be taken up?

The Mahabhairav mantra can absolutely be done, he tells Anant ji — as much as your capacity is, as much as you can manage.

The Mahabhairav mantra can absolutely be done, Anant ji, the speaker answers — as much as your samarthya is, as much as you are able to do.

May Ma Sheetla be worshipped at a neem tree?

Asked whether the puja of Ma Sheetla can be done at a neem tree, he says he will not tell anyone to start something new. If it has not been done before, then do it after asking the elders of the house.

Can the puja of Ma Sheetla Mata be done at a neem tree, a listener asks. We will not tell you to start a new thing anew, the speaker answers. If it has not been done from before, then ask the elders of the house and do it.

Why is a newborn not touched before the chhathi?

Because sutak is in force, he says; that is why there is a prohibition on touching the child before the chhathi has taken place.

Sutak is in force, the speaker answers — that is the reason the touching of the child is forbidden before the chhathi has taken place.

How should the daily Saraswati path be done?

The vidhi of the daily Saraswati path has been given on the channel, he says; one may do the Mahavidyas in their sequence.

The vidhi of the daily Saraswati path has been given on the channel, the speaker answers. One may do the Mahavidyass in their krama.

What should be done with a creature caught inside the house?

To Hit Hari Bansi ji he says there will be no difficulty at all: catch it and release it in the field. Only keep this much in mind, that its life should not be lost.

Hit Hari Bansi ji, no, there will be no difficulty at all, the speaker answers. Catch it and let it go in the field. Only keep this much care, that its prana should not depart.

Can a destiny read from the five fingers be changed?

Asked whether the bhagya seen from the five fingers can also be changed, he says that as for bhagya, what is written can be erased only by Bhagavan Tripurari. Neither you nor I can erase it. All that is written can be erased only by Bhagavan Shiva.

The bhagya seen from the five fingers — can it also be changed, a listener asks. As for bhagya, the speaker answers, that which is written can be erased only by Bhagavan Tripurari. You and I cannot erase it. All that is written can be erased only by Bhagavan Shiva.

May the Mahabhairav mantra be done on the jayanti?

Yes, Anant ji, the Mahabhairav mantra can be done on the jayanti.

On the jayanti the Mahabhairav mantra can be done, Anant ji, the speaker answers.

How is achaman to be done on Nirjala Ekadashi?

Relaying what was told by the present Shankaracharya Maharaj of the Jyotish Peeth, he says that when achaman is performed on Nirjala Ekadashi, the water of the achaman should be so little that it remains only in the mouth and does not go into the throat. Because in the chief vidhi of achaman, when we drink the water it should go as far as the throat — only then, in a manner of speaking, is it counted as achaman. And there should be no sound while drinking, no slurping sound.

On the vidhi of achaman in the nirjala vrat: on Nirjala Ekadashi it had been told by the present Shankaracharya Maharaj of the Jyotish Peeth, and we are telling it again, the speaker says. He had said that when achaman is performed on Nirjala Ekadashi, the water of the achaman should be so little that that water remains in the mouth alone and does not go into the throat. Because in the chief vidhi of achaman, when we drink the water it should go up to the throat — only then, in one way, is it held to be achaman. And there should be no sound at the time of drinking the water; there should be no slurping sound. So on Nirjala Ekadashi do perform achaman, absolutely — but for name's sake, an achaman of a drop of water, so that the water remains only on the lips, remains in the mouth alone, and does not go as far as the throat. This is what was told by him.

Every house without a place for Batuk Bhairav should perform his sthapana and pujan, and give Bhagavan Bhairav a place

He closes by saying: all of you certainly do the Ganga ji snan; and in whosoever's house there is no place for Batuk Bhairav, perform the sthapana and pujan of Batuk Bhairav ji in your house. All of you give a place to Bhagavan Bhairav, to the kula Bhairav. Abandon being frightened of them; abandon people's prapanch.

That is all for today, the speaker says; there will soon be conversation with all of you again. And all of you should certainly perform the snan of Ganga ji. In whosoever's house there is no place for Batuk Bhairav, perform the sthapana and pujan of Batuk Bhairav ji in your house. All of you give a place to Bhagavan Bhairav, to the Kula Bhairava. Abandon being afraid of them. Abandon the prapanch of people.

Which devata is not accompanied by bhoot, pret and pishach?

To the objection that bhoot, pret and pishach are around Bhairav, he asks which devata there is who does not live with bhoot, pret and pishach. You speak of Bhagavan Narayan — then go to Gaya sometime. Go and see Bhagavan Gadadhar, where Gaya Dham is called the Mukti Dham; right beside it there is a shamshan, and there Narayan himself is seated in the form of Masani. Where in the world one sees Bhagavan Shiva, there Bhagavan Narayan himself is present as Masani.

It is said that bhoot, pret and pishach are there, the speaker says — but which devatas are there who do not live with bhoot, pret and pishach, alongside them? You people speak of Bhagavan Narayan; then go sometime to Gaya Shraadh — go to Gaya and see Bhagavan Gadadhar, where Gaya Dham has been called the Mukti Dham. Right there, in the adjacent side, is a shamshan. In the form of Masani, Narayan in person is seated there. In the world where one sees Bhagavan Shiva, there Bhagavan Narayan himself is present as Masani. So how can you say that prets and pishachs will not be with him? Gaya Dham, which is the dham of mukti — there it is Bhagavan Narayan himself, and so prets and pishachs are seated with him too. So how, being a param Vaishnav and param bhakt, do you say that no, they are not? Remove all these subjects from your mind. Understand your ishta aradhya; understand your devatas and devis.

What does Batuk Bhairav pujan at home do?

By performing the pujan of Batuk Bhairav ji at home no harm of any kind occurs; rather harms are destroyed, arishtas are destroyed, arishtas are pacified. There are very many such calamities which come to an end by the mere smaran of Bhagavan Bhairav; therefore the pujan of Batuk Bhairav should certainly be done.

By performing the pujan of Batuk Bhairava ji at home, no ahit of any kind occurs, the speaker says; rather there is the destruction of ahits. There is destruction of arishtas; there is pacification of arishtas. There are very many such calamities that come to an end by the mere smaran of Bhagavan Bhairav. For this reason the pujan of Batuk Bhairav should certainly be done.

Those of wicked chitta who separate you from your ishta and your household devatas are to be ignored, and one's own shastras read instead

Save yourselves from these ponga people, he says. Do not listen to the words of these people of durbuddhi, kubuddhi and wicked chitta who separate you from your ishta aradhya and from the chief devatas of your house. Read your own shastras, read your own Puranas — you will understand how the utpatti happened and what their importance is. You and I may say something wrong, but what is written in the Purana, what has been discussed about them in the shastras and the tantra shastra, cannot be wrong.

Save yourselves from these ponga people, the speaker says. These people of durbuddhi, of kubuddhi, of wicked chitta, who separate you from your ishta aradhya and from the chief devatas of your house — do not listen to their words. Read your own shastras, read your own Puranas. You will understand how the utpatti came about and what their importance is. You and I may speak wrongly. But what is written in the Purana, what has been discussed about them in the shastras, in the tantra shastra and the rest — that cannot be wrong. Relate it.

Why is Bhairav associated with pret and pishach?

Of one who has manifested from the amsha of sakshat Shiva, he asks, from where does the talk of pret and pishach ever arise? If his form is such, then it may be said that he dwells in such a place too. And Bhairav ji is not merely one — understand his bhed: they are many, and they are also one.

Of one who has manifested from the amsha of sakshat Shiva, the speaker asks, from where does that talk of pret and pishach ever come? If his form is of that kind, then it may be said that he dwells in such a place too. Bhairav ji is not merely one, is he? Understand his bhed. They are many; they are also one.

God has the samarthya to assume innumerable forms at will, and a god who cannot do so is no god at all

It is his samarthya, and only Bhagavan can do this, he says; God has the samarthya to do anything at all, and can assume innumerable forms. Those whose gods cannot do so are then not gods at all. How capable is your god, that he cannot assume a sakar form; how incapable, that he cannot assume more than one form; how capable, that he cannot eat anything, cannot dance. Our God is capable of doing everything.

It is his samarthya, and only Bhagavan can do this, the speaker says. Whoever is Bhagavan has the samarthya to do anything at all. He can assume innumerable forms. And those whose gods cannot do so are then not gods at all. How capable is your god, that he cannot assume a sakar form. How incapable is your god, that he cannot assume more than one form. How capable is your god, that he cannot eat anything, cannot dance. Our God is capable of doing everything. It is he who gives us inspiration. Composing a lila before us, it is he who shows us the way — how we should keep patience at the time of calamity, what we should do; and what will happen to us from doing wrong, what can happen to us if we behave wrongly or do dharma-yukta work. He teaches these things by his own conduct; that is precisely why he is God.

Those whose gods are incapable deserve mercy, and their gods should take sharanagati and attain shakti and siddhi

Those whose gods are not capable of doing all this — one should show mercy upon them, he says. Their gods are incapable, and their gods should take the sharanagati of our God and attain shakti and siddhi.

So those whose gods are not capable of doing all this, the speaker says, one should show daya upon them. Their gods are incapable, and their gods should take the sharanagati of our God and obtain shakti and siddhi.