Why the Grahan Has So Many Rules — the Days After It, and the Samputit Hanuman Chalisa

Rules exist because what happens in an eclipse is not visible

The speaker says that a person who does pujan is visible to everyone, but a person doing tantric work — especially nikrisht tantra: striking at others with mantra shakti, causing suffering, taking life, perfecting kshudra shaktis and then testing them on someone — is known to nobody, and nobody quite believes it either. The rules exist for what cannot be seen directly.

You cannot even speak of it, so gyan is the only bal

He says that in today's time even if you come to know and say something, the constitution has such sections in it that you will go straight to jail — so you cannot even speak. In that situation everyone of Sanatan culture should try to hold complete information, so that in time they can protect themselves, their children, their family and their elders. Whoever has bal can protect, and here gyan is the greatest bal.

Surya and Chandra as the channel through which all shaktis move

Because, he says, Bhagwan Surya and Bhagwan Chandra are two pratyaksha devas, and it is only through them that every kind of shakti moves about on the earth plane. When both go into the state of grahan, an obstruction arises for all the positive and auspicious shaktis.

Mantra as the nourishment of the devas

Mantra. If we do mantra path properly, with pure pronunciation and in maximum quantity, the devas are nourished. No yajna can ever happen without mantra, and no special vidhi-kriya can happen without mantra. The bhava world is separate — bhakti of the Mahashaktis is done by bhava.

Deva as a bhoga yoni; only manushya is a karma yoni

The speaker says a devata is also a yoni, and it is a bhoga yoni. Karma yoni is only the yoni of the human being. However much a devata does good or harm to anyone, no particular ruin or rise comes to them; their own karma was settled before they went into that yoni of enjoyment. When their time is complete they take birth again in the mrityu lok, accordingly as manushya, as jada or as pashu.

The third adhyaya of the Bhagavad Gita

In the Shrimad Bhagavad Gita. He says Bhagwan Shri Krishna states in the third adhyaya that human beings should satisfy the devatas with mantra, and the devatas, being satisfied, should bring about the progress of human beings.

His attack on Acharya Prashant and on rationalist speakers

He names Acharya Prashant, calling him a mahanubhav and a mahadusht who accepts everything but not these things, and says such a person never obtained knowledge in a gurukul or from a guru — he has only read books and put out his own interpretation. If Krishna speaks of devatas being satisfied by mantra in the third adhyaya, he asks, why then do you forbid mantra path and say pauranik mantras and the Puranas give no benefit, when it is in the Puranas that everything is described?

Mantra runs on the mind, not on the tape

Because a mantra runs on the mind. If your mind is half-hearted the mantra will not work either. People complain that they did a sava lakh japa sitting for so many days and nothing happened; he answers sarcastically that they might as well start a tape recorder or play a mantra on YouTube — you could get ten lakh done in a day and complete sava lakh after sava lakh, and no fruit at all would come of it.

Vedic mantras, Pranav, Gayatri and the Mahamrityunjay

He says Vedic mantras are told not to be uttered; Pranav has been forbidden and one should have the adhikara for Pranav; Gayatri should have adhikara and has its rules, and he states that women should not do Gayatri — over which, he says, people go to war, as they do over women wearing the yajnopavita, and people are even having it done. He adds that the Mahamrityunjay mantra should not always be uttered, yet people play it day and night in the house to drive away negativity, and all of this becomes a cause of dosha.

Chandra as karaka of the mind and of mantra

The speaker says our mind has Chandra as its karaka, and the deva and shastra that are karaka of mantra are also Chandra. So when Chandra itself is eclipsed and your mind is not fully surrendered, there will be difficulty. Those doing mantra japa in a wrong manner do not obtain the effect properly, however many sava lakhs they complete.

Wrong method makes the effect negligible, but never futile

The speaker says your japa, your path, your puja is never futile. You may assume you do japa very well while your method is wrong and you do not know that you should not be doing it that way — in which case the effect becomes negligible. If you do it wrongly, anishta will occur, which is a separate matter, but it is not wasted.

The deva composes a prarabdha that puts the right path in front of you

The speaker says the mantra having gone wrong will bring uncertainty into life, but the deva certainly does this kripa: he composes such a prarabdha in your life that the right path definitely comes to you. He will give the right path from in front. Whether you go on that path or not is your own choice — for that he will not compel you. No deva ever compels.

Devas and pitrs both feel the suffering of the eclipsed luminaries

Because the devatas are satisfied through Chandra and Surya, and those have been eclipsed, the suffering that Chandra undergoes is felt in the same way by all devatas endowed with those two tattvas. Chandra is also the karaka of the pitrs, and Surya carries pitr karakatva too, so the gati of the pitrs at that time is obstructed. All the auspicious shaktis feel themselves powerless then, and are in distress.

Japa in the eclipsed state, and how people misread the hundredfold

The speaker says that in that state, when you do japa of any devata's mantra, it gives a hundred times more fruit. But people sit down with the arithmetic — that a hundred malas becomes equal to a thousand, so a lakh of japa is deemed done and the mantra ought therefore to be siddha and give its effect. That, he says, is a separate subject: in an ordinary day too japa will give effect if you have that kind of steadiness and surrender within you.

Shaman of doshas — and the absence of protection for those who do nothing

He says that when you do japa of mantras in a Chandra Grahan or Surya Grahan it certainly gives the maximum fruit, and it pacifies several of your doshas and a great many anishta-causing things. For a person who does no japa-tapa there is no particular loss as such — but if at such a time the effect of some negative thing falls upon you, you will not be protected from it.

The suppression by Surya and Chandra lifts

The speaker says the karaka tattvas of the negative shaktis are the same two, but because those shaktis are full of negativity, Chandra and Surya ordinarily torment them: when the auspicious shaktis are strong, their inauspiciousness diminishes. In the grahan the auspicious shaktis have become quite weak, so the strength of the negative ones becomes considerably greater.

A Brahm of deva kind is bound; a wholly negative shakti is not

He says that if there is a deva within the Brahm then its shakti is bound; but if it is a rakshasa, if it is wholly a negative shakti endowed with negative tattva, then in that very time the people who do this kind of tantra and mantra awaken and perfect these shaktis as much as they can.

The energy of those who awaken negative shaktis rises in the same measure during an eclipse

The speaker says the energy of those who awaken this kind of shakti is also considerably raised in this time. Just as you will get more punya from doing japa, so their bhog-pujan or mantra japa gains in the same way — and their mantra, he notes, is quite short.

The phalashruti of the Kavach binding upadesh-siddha shaktis

The speaker points to the phalashruti of the Durga Kavach as recited in the Shri Durga Saptashati, in which it is written that the shaktis which are perfected by upadesh alone are bound and destroyed by the recitation of this kavach. Those, he says, are the kshudra shaktis: they become siddha by upadesh alone.

Failing to give bhog, he sends the awakened shakti into somebody's body

If the person cannot handle their energy — if it feels to him that it is turning too fierce, and he becomes incapable of giving bhog and prasad because money will be spent and there is only so much he can give — then he immediately sets it upon someone's body, telling it to go and devour such and such a limb, to torment in such and such a way, saying: he is my enemy.

Naam japa of one's aradhya, at the least

The speaker says that in the grahan kaal it has been said for everybody, in whatever condition a person may be, that whether or not he does anything else, he should at the very least do naam japa of his aradhya. He notes that accidents happen at the time of a grahan in which many deaths occur, and that effects fall before and after it too, in which such things have their contribution.

Deva kripa held in reserve

The speaker grants that you may be entirely neutral, wanting nothing and having to give nothing, with no desire of attainment. Even so, he says, it is the maryada of Sanatan that in the grahan kaal you should become steady and do naam japa of your aradhya. Deva kripa is certainly obtained in it, directly or indirectly, and it stays in reserve and comes to use when a need arises in life. There is no loss in it and much gain.

Prasad brought to your house right after moksha

The speaker describes the sequence — grahan kaal completed, moksha done, Chandra darshan, snan, sprinkling pure water, Gangajal, Tulsi patra and kusha over the deities, purifying everything, then sitting for pujan — and then somebody arrives at your house saying that as it was Purnima there was a puja at their house, so here is prasad, and you take it and eat it. If anyone brings you prasad of any kind after a grahan, he says, think a little, stop and pause.

The first bhog to a cow, to Tulsi or to the earth

Even if you have shraddha, he says, first feed a little to a cow and only then eat; or give a little somewhere to Dharti Mata, or place a little near Tulsi ji saying may Bhagavati accept it. The first bhog should not go into anyone's mouth in the house — it should first be given to the vanaspatis, to the deva trees, or to whatever animals and birds are deva-like, and only then eaten. If anything negative is in it, you will be spared.

Cloth neither given nor taken after the grahan

After the grahan is complete, he says, be alert in both directions if on any pretext or by any means someone is giving you any garment to wear or has come asking to take one. In the one who comes to give there may be some reason such that trouble will come to you; and if someone has come to take from you and you give it in such a state, an injury may occur somewhere. Where there is a pregnant woman in the house, he says, you need to be extremely careful.

Daan with sankalp to a worthy person is unaffected

No. The speaker says that there you are doing daan after making a sankalp, and there is no difficulty in that for you — you are giving daan to a worthy person after a sankalp. That is a separate matter. But if someone comes directly asking, posing as your well-wisher and your friend, saying he needs such and such a thing, then keep particular attention on all of these things.

The left foot on the chaukhat

The fourth thing: after a grahan someone comes and stands for a long while upon the chaukhat of your house, or holds the chaukhat and talks, or talks standing at the main door, refusing every invitation to come in and sit or take tea — saying no, this is fine, it feels a little hot, a little cold. Especially if his left foot is placed on your threshold and one foot outside, the speaker says, know it a hundred percent: his work is going on there. He puts the chances at ninety percent that some kriya of theirs is running.

Nobody sits, stands or is kept standing on the threshold

Do not keep them standing there for long — call them inside, saying come in and sit, or step outside and talk. On the chaukhat, he says, never keep anyone standing at all: neither sit there yourself nor seat anybody, nor stand. Either come inside the main door or go outside the main door — one of the two.

Pets, cattle and small children within twenty-four hours

The fifth thing is a domestic animal in the house — gauvansh is a separate matter, but nowadays people keep dogs, keep cats and keep birds in the house — dying within twenty-four hours of the grahan from any cause; or a large animal such as a cow, a calf or a heifer beginning to suffer; or small children in the house, within one or two years of age, beginning to suffer.

An utara in the name of the household devi-devata, before anything else

Do whatever you have to do medically, immediately and urgently — but even before that, the speaker says, do an utara at once in the house in the name of whichever devi-devatas are of your house and in whom you have shraddha and faith. Do it at once if the child, the cow or the heifer is crying loudly, if the tongue is twisting, if it is jumping and thrashing.

Tulsi drying within two or three days as a sign of prayoga

If Tulsi ji withers within two or three days, the speaker says, know that some prayoga or other is being done there. You should at once have a havan performed at home, and do a havan yourself if possible.

Seven or eight reported experiences of the Kalika Yogini path

He says that of the Hanuman Chalisa and of the Kalika Yogini so much experience is coming in that up to now seven to eight people have sent theirs, and for the maximum of them it has been a voice arriving with such grandeur, and a fully direct sense that yes, someone is there. The mantra is awakened and the mantra is also a sabar mantra, and above all it was the time of Diwali and then the grahan on top of it, for those who did the path and the sadhana of Bhagavati Kalika's Yogini this time.

A prompt nikari and utara in the name of the ishta

Restating the point after a break in the stream, the speaker says that if after the grahan kaal a tantra of any kind occurs, small children may have trouble, and whatever gauvansh is in the house will have trouble. Then in the name of whatever is your ishta, your aradhya, whatever deva shakti is worshipped in the house, a nikari and an utara should be done at once in their name.

The utara of your own region, in the name of your own deity

He gives an example: suppose Hanuman ji is chiefly worshipped in your house. The grahan is over and within the next twenty-four hours the small heifer in your house falls very badly ill. Then whatever kind of utara is done in your region, you will do that utara in the name of Hanuman ji, and take it out at once. She will get relief from that itself. Because whenever an enemy does abhichar tantra, the effect falls first on the gauvansh.

Tulsi, Aparajita and Shami drying within three or four days

If Tulsi ji dries within three or four days, know at once that some tantra has been used, all of a sudden. Within three or four days after the grahan Tulsi ji should not dry, the creeper of Aparajita should not dry, Shami ji should not dry. If this is happening within three or four days, become alert, and a havan should be done at home at once.

Even the subtlest havan shakes the largest tantra kriya

Havan is such a process, the speaker says, that even the subtlest havan you do will certainly shake whatever tantra kriya has been done, however great, whether a new tantra prayoga or the oldest; and especially if the tantra is new, its effect at once begins to grow faint and to lessen.

Wet dhoop on both sides of the eleven deepaks

Whenever you kindle eleven lamps together, the speaker says, do one thing: light dhoop on both sides, beside wherever the eleven lamps are lit. Use the wet dhoop — the kind that comes among agarbattis, the wet one. Bamboo, he adds, should not be used.

The vacuum created by absorption of the smoke

The speaker says the smoke that emerges from the dhoop will be absorbed by the eleven deepaks burning together — they draw that thing towards themselves, and a vacuum is created there in which all the surrounding smoke is pulled in. When you are doing a havan, that same condition arises on a large scale, and all the negative energy has to move away from its effect.

Hanuman Chalisa havan, morning and evening

The moment it feels to you that some such prayoga has occurred at home — trouble has begun, difficulties have started in the house, there is trouble on the gauvansh, Tulsi ji is drying, everyone's health has suddenly begun to fail, and all of it happened right around the grahan — begin a havan at once with the Hanuman Chalisa, morning and evening, with the family if possible and alone if not. He says all things will become normal in three to four days.

By the time they finish their kriya the situation has worsened

If you do not do it, he says, you will sit on in hope and expectation of showing it to some sokha or other, to some baiga, to some tantrik. By the time those people perform their kriya and tell you to do this and that, things will already have gone bad. Do not give that much time for it to take hold.

A havan the day after the grahan, regardless

The speaker says that if you have a suspicion, do it — and that he would go further: do not even look at whether anyone has done anything or not. The grahan has passed; on the day after the grahan, if possible, do a havan with the Hanuman Chalisa. Do an ordinary subtle havan at home according to whatever vidhi-vidhan you know for your ishta and aradhya. That is the simplest method, and by it your protection will happen.

The satvik khappar, which needs no mantra

The speaker says he has shown the vidhi of taking out a khappar in the Kalika Yogini sadhana, and how a satvik khappar is given. That can be done, and it needs no mantra at all. You may give that khappar in the name of Bhagavati Kali, in the name of Hanuman ji, in the name of Bhairav ji — in the name of any one deity of protective disposition who is renowned for these matters — or in the name of whatever shakti is worshipped in your house. There is no dosha of any kind in it.

Jayfal for a devi, but not for Hanuman ji and not everywhere for Bhairav

One thing only is to be kept in mind, he says: if it is a devi, then certainly give jayfal. If it is not a devi — as when you are doing it for Bhairav ji — then even among Bhairav ji there are Bal Bhairav, Batuk Bhairav, Kaal Bhairav, and in some places jayfal is not given. So do not put only the jayfal. In the Kalika Yogini there is jayfal; with Hanuman ji there will be no jayfal.

Somnandi, the lion of Bhagavati, invoked before Bhagavati

When all deities are invoked in avaran pujan an asana is given, the speaker says. In the yantra of Durga ji, in the mandala of the Saptashati, the pujan is done at the trikon, the bindu in the middle of the trikon, and Bhagavati is invoked on the bindu — but before Bhagavati is invoked, the lion is invoked. The name of Bhagavati's lion is Somnandi.

All deities dwelling in the different parts of the lion's body

When the invocation of Somnandi ji happens, the speaker says, everyone is invoked within the form of Somnandi. Kaal is in it too, Brahma, Vishnu and Mahesh are in it, Bhagavati Lakshmi is in it. In each separate part of his body the dwelling of a different devi or devata is held to be. So first their invocation, the invocation of Somnandi, is completed; after that Bhagavati is invoked, that she will come and be seated upon him.

Vayu invoked as the asana in paushtik and shanti karma

In exactly the same way, when Hanuman ji is invoked, especially in tantrokta kriyas, the invocation of his asana happens before his own. In a satvik grihastha prayoga, where we invoke Hanuman ji for ordinary paushtik and shanti karma, there we invoke Vayu in the form of the asana. Pavan is invoked, and that itself becomes his asana — vayu.

The pret or pishach shakti present at the place, taken as the asana

But when the difficult procedures of tantra are in question — when abhichar has to be destroyed, when there are negative things of that sort in the house — then there the pret shakti or pishach shakti present at that place is itself invoked in the form of the asana.

The Panchmukhi Hanuman Kavach and the Hanumat Sahasranama

If you want to know this better and it feels to you that it is made up, the speaker says, recite the Panchmukhi Hanuman Kavach: in it there is a symbolic description of this, that Hanuman ji is upon the pretasan. Or recite the Hanumat Sahasranama, and you will find this thing in four or five places. Hanuman ji is upon the pret and pishach — that itself is his asana, and he sits upon it.

His answer to the fear that Hanuman ji will move aside

People are afraid, the speaker says, that if a Muslim tantra occurs then Hanuman ji will move aside. He answers that Hanuman ji sits upon things even greater than those, and asks whether any of this could stand before his capability. It is a lack of information, he says, that makes people frightened in this way.

Famous YouTubers magnifying pret, pishach and masan

He says that the people who are famous, the big YouTubers, through whom information reaches everyone nowadays, show and tell these very things in magnified form; so that is the sort of information that goes out among people. If a small channel shows and tells otherwise, people take it to be small and give the matter no importance — but, he says, understand the matters and know what the truth is.

The left foot placed first upon the pret

Whatever pret, pishach or masan is present there, the speaker says, Hanuman ji places his left foot first of all upon that very one. You will find such photographs on the internet too, made symbolically that way, that it is upon them that he first places his foot; and then the other foot, and then he seats himself upon a third — and if there is only one, he sits upon that one itself.

Kali, Pratyangira and Baglamukhi seated upon the pret and pishach

Just as Bhagavati Kali in her many forms is sarva-vahana — she makes every single one her vehicle and every one her asana — so, the speaker says, Bhagavati Pratyangira sits directly upon the pishach, and upon whatever negative shakti there is she sits directly. Bhagavati Baglamukhi too sits visibly upon all of them: if it is a pret she sits upon the pret, that is, she will first suppress the pret, so she will first sit upon that very one. Exactly so with Hanuman ji.

Mental weakness is what the other side exploits

You should not think that a tantra prayoga has occurred in your house and then feel yourself helpless and lose in your mind — that someone will kill me, that such a thing will happen to me. Everyone takes advantage of that very mental weakness, the speaker says. Instead, invoke Hanuman ji once with a hunkar; invoke Bhairav ji once with a war-cry, with the same bhava with which you shout.

Hanuman ji and Bhairav ji arrive with full force and end the tantra in a few jolts

The vidhi given in the Kalika Yogini teaches the method of invocation, the speaker says — how they are to be invoked. Go and try invoking them. With a full hunkar, with a full war-cry, with full force, they come. In jolt after jolt they finish it off and go, however many negative things of tantra there may be. But that bhava does not come.

The pandit's own conviction is undone by the client's despair

Twenty-two hours of your twenty-four go in weeping that things went wrong, that a tantra was done on me — and even a person who is doing something for you gives no effect, because you keep negativising him too. A pandit ji will go and do a havan for you and you will negativise him so much, saying we had a havan done from such and such a pandit ji and nothing happened, we went and showed it to that one and nothing happened. It then runs in the pandit ji's mind that nothing happens for this man, so nothing will happen from me either.

Take information, but do not become a Lavanasura

If you do not have the information, take the information, the speaker says — but do not become a Lavanasura, thrusting your leg into every matter, saying this is not the devi, such and such is not the devi, this is not so. You people do not even have information about the devi-devatas who are worshipped in your own house.

Both — a place once given with respect cannot be taken back

The question comes: Brahm Baba is worshipped, but we chiefly do the puja of Shiva ji, and Brahm Baba is worshipped below him — so whom should we take as the devata? He answers: accept both. If you have at some time given a place to someone with respect, then you have to accept them — why will you remove them?

People fight both ways, because they lack the knowledge

And if we tell them that no, brother, a Brahm is a bhoot-pret-pishach, so its puja should not be done — then they will fight, the speaker says: you are speaking wrongly, this is a devata, in our region they are worshipped in every house. So, he says, you have a deficiency of knowledge: who is a devata, who is a pishach, who is what — you have no knowledge, your information is half and incomplete, and you do not even want to take the information.

Bhoot pishach nikat nahin aave, Mahavir jab naam sunave

There is a chaupai in the Hanuman Chalisa, the speaker says: भूत पिशाच निकट नहीं आवे हनुमान जब नाम सुनावे — महावीर जब नाम सुनावे. Apply the samput of this and recite the Hanuman Chalisa. It will take a little time: in place of forty it will become a hundred and twenty doha-chaupais.

The chaupai before and after every chaupai of the forty

He demonstrates it aloud: भूत पिशाच निकट नहीं आवे महावीर जब नाम सुनावे — जय हनुमान ज्ञान गुण सागर जय कपि तिहु लोक उजागर — भूत पिशाच निकट नहीं आवे महावीर जब नाम सुनावे. In this manner, he says, apply the samputikaran to all forty chaupais.

The sankalp naming the house and everything sitting in it

Take this in the sankalp, he says: whatever kinds of tantra are in this house, whatever prets and pishachs are in this house, however powerful they may be — O Hanuman ji, O Pavan Putra, O son of Anjani, I take the sankalp of reciting the whole Hanuman Chalisa with the samputikaran of one chaupai composed by your supreme devotee Goswami Tulsi ji Maharaj, भूत पिशाच निकट नहीं आवे महावीर जब नाम सुनावे. Destroy all the prets and pishachs in my house, family, place and dwelling; remove them from here. For this purpose I take the sankalp of reciting your path.

Energy rises during the path and falls when the niyam is not kept

The cause, he says, is that your manobal does not rise that much. On one day you will do the path, and for as long as you do it your energy will be considerably high and the prets and pishachs will get the stick. After that the energy will fall — because you did the first day and you are not going to observe the niti-niyam at all.

No garlic and onion, no meat and fish, Vaishnav food

You will not be able to stay without eating garlic and onion, he says; you will not be able to stay without eating meat and fish; you will not eat Vaishnav food. And then you will argue over it — people of Mithilanchal will say that in our region nothing happens at all without curd and fish, so how then are the prets and pishachs to flee from our region? A rule, he answers, is a rule.

Janaki and Shri Ram as param Vaishnav

The Bhagavati Janaki of Mithila is param Vaishnav, the speaker says; when you are not accepting her words, and her hridayeshwar Shri Ram is param Vaishnav, the very embodiment of Vaishnav — if you will not accept their rule, and then talk big here about it not going away, then how, brother, will it go?

It enters your tongue and takes the taste through you

Entering into your body and into your tongue, the speaker says, they are taking that taste — so from where would they leave? When Tulsi patra is seated on your tongue, when you offer no bhog without Tulsi, when no bhog is made without bel patra, when the bhagwan and devata accept it and you accept it back, pure and satvik — then something is obtained.

The devatas do not ask for it all year — it is your own tongue

In the greed of the tongue you are giving it to the devata, he says, but the devatas do not ask for it all year round. He grants that he too knows the annual pujan runs and that the bali of Dashami runs. But you keep bringing and giving it always, and to the same devatas: you are giving nothing to those devatas, you are pacifying your own tongue's greed and then putting the name on the devata — and when the trouble increases you blame the devata too.

Chalisa, samput, Bajrang Baan, Hanuman Janjira

On the first day the trouble will be nineteen-twenty, on the second day nineteen-twenty; a time will come when, after ten or fifteen days, it will not run before Hanuman ji. Beyond the samputit Hanuman Chalisa, he says, if the tantrokta Bajrang Baan is samputit, it will make the enemies dance and make the prets and pishachs dance. Then there is the Hanuman Janjira, which takes at least five to six hours to recite.

The ponchhta tied over the dhoti, and maryadit dress

Do you know how to tie a ponchhta of the dhoti, the speaker asks — have you ever tied one? Buy a dhoti, learn to tie the ponchhta. The puja of Hanuman ji does not happen without tying a ponchhta. You people sit in jeans and tops; Reiki people will sit in jeans and top to do puja. At the least, he says, wear maryadit clothing: keep a dupatta on the head and at least wear a suit. Men too have no time and will sit in shirt and pants, sit in half-pants, and at their most pleased wrap a red gamchha, or sit in their father's old lungi.

Step by step to samput, Bajrang Baan and Janjira

You are doing the ordinary Hanuman Chalisa and nothing is happening — do the samput. Nothing is happening from that — do the samput with Bajrang Baan. Nothing is happening from that — do the samput with Hanuman Janjira. It is simply not possible, the speaker says, that a pret or pishach will have the standing to keep sitting there.

A tantra done by one's own household people, reversed

He says he is relating a true incident: in this way, in many houses the people of one's own house, the people living with one, sometimes do tantra-mantra. The effect of the Hanuman Janjira was such that they were sitting right there in the house and weeping right there in the house, taking kicks and blows right there in the house. The path is going on, and over there the ones who had been doing it are weeping.

It will still give effect, though perhaps not at first

You have been afflicted for a year, for ten years, for fifteen years — however great the affliction, if you do it you will get the effect. At the start it may be that you do not; you may get it after a little time, but you will get it. If there is trouble in your body and you cannot do it yourself, have it done through someone. If you cannot do it at home, do it in a temple, and come from the temple into the house. Do not blame others.

The pret is also settling its accounts

That pret and pishach too is settling its accounts, the speaker says, as he had said earlier: the yoni of the human being is a karma yoni, while pret, pishach and devata are all bhoga yonis — they are enjoying. Whatever karma we do now, after death we will get that kind of yoni and will enjoy it; whatever good or bad we do there, no fruit of it will come. Bhagwan Shri Krishna has said this in the Gita, he says, not I.

Their gaze reaches across seven seas

Announcing the next day's session on kuldevi, kuldevata, kshetra devata and local devatas, he addresses the doubt of not knowing them. You do not know them, he says — you may not know your own mother and father either. But their vision is so unfathomable that even if they are across seven seas, they are seeing from there that this is my child. They can see what you are doing.

A Navchandi at Govardhan Parvat for the lumpy mahamari in cows

He says that the Navchandi Mahayagya of Bhagavati Nav Durga has begun that day at Govardhan Parvat, for the destruction of the mahamari named lumpy that has spread among cows — so that the mahamari is destroyed and Gau Mata is properly protected and saved. So many deaths have occurred, he says, that pure ghee of Gau Mata is not to be had around you. It has been made possible only with the cooperation of the listeners.

A two-day anushthan with Chandi Yag and purnahuti

That whole anushthan is running for two days, today and tomorrow, he says. Tomorrow the Chandi Yag will run the whole day long. Tomorrow, after the feeding of the brahmins and the sadhus and saints, the purnahuti is also to take place tomorrow itself.

Kundalini awakening and maran are separate subjects

Asked whether the effect of maran ends if a child's kundalini has awakened, the speaker says kundalini awakening and maran are two separate subjects. What particular effect tantra-mantra will have on those whose kundalini has awakened will depend; and it may happen, or it may not.

One patra for both is permitted

Asked about the bali given at Gajar, where Bhairav ji and Mata ji have a single vessel, he answers: yes, it can be given in one and the same vessel, there is no difficulty.

Argala's first mantra, done mentally, in any state

Absolutely, he says: the japa of the first mantra of the Argala can be done in the grahan kaal. Wherever you are, in whatever state you are, you can do it mentally in that way.

Clove and camphor as bali for Bhairav

Absolutely, the speaker says: laung and kapur can certainly be given to Bhairav Baba in the bali.

Khappar Priya is her name, and the khappar is offered

Absolutely, he answers: Khappar Priya is her name, and the khappar is offered. It is offered for all the forms of Bhagavati; each has its own method.

Ramakrishna Paramhansa and Totapuri as the answer

A great deal will come of it, the speaker says, asking why people are afraid of, or keep asking about, hours and numbers of malas: do it and see. What of three hours — it can happen in three minutes. He gives the example of Shri Ramakrishna Paramhansa and his guru Totapuri: it took Totapuri forty years to attain nirvighna nirvikalpa samadhi, and the same Ramakrishna Paramhansa went and it took him three days. He did not come out for three days once he entered samadhi.

A flat prohibition on mental recitation of that kavach

Asked whether the manasik japa of the Pratyangira Kavach can be done, the speaker answers plainly: it should not be done.

Chola no; tantrokta havan yes, Vedic havan no

Asked whether women may place a chola on the kanda while reading the Janjira, he says the chola should not be placed, if you have written chola. They can certainly do havan; they can do tantrokta havan, they cannot do Vedic havan.

From below upwards, with a paan leaf

A chola should always be applied from below upwards, the speaker says. The orange sindoor that is Hanuman ji's should be prepared in pure ghee or in chameli oil upon a paan leaf, and it is most excellent to apply it from below upwards with that same paan leaf.

Quick to become siddha, quick to lose its effect

Asked whether the effect of a sabar mantra is temporary or lasts only a few days, the speaker says: a sabar mantra becomes siddha very quickly, and its effect also comes to an end very quickly.

The five forms have separate mantras, given after the dhyana mantra

Each will have its own separate form and mantra, the speaker says. Beyond their dhyana mantra, the mantras of the five forms have been given, and you can do havan with those.

It is a masani mantra, and dangerous where a pishachik shakti is worshipped

The Hari-Markat mantra, the speaker warns, is a masani mantra — keep that in mind. Keep in mind which devi-devatas are worshipped in your house. If a shakti of pishachik form is worshipped and you are about to do a havan of Hanuman ji's Panchmukhi form and are offering ahutis with that Markat mantra, then, because someone is worshipped in the form of pishach, pret or masani, difficulty will come to them, and your trouble will increase. Then you will say that you did a havan of Hanuman ji and your trouble grew. Do havan with thought and understanding, he says.

The Navarna mantra for fear at night

If fear comes in sleep, the speaker says, it is the japa of the Navarna mantra that is done. It is good, he adds, that japa is happening at all.

Relating to a deva as family, without forgetting the maryada

A listener says he worships a black stone at home in the form of Bhairav and serves it like Laddu Gopal, feeling as if he were his younger brother. It is a very beautiful and good bhava, the speaker says: what could be better than worshipping a deva shakti in some relation of one's own — as brother or sister, as mother or father? But in excessive self-absorption people begin to do all sorts of crooked things, and that should not be done. Make them your brother with bhava, make them mother and father with bhava, but never forget the maryada of a deva.

Daily dhuni and tantrokta sabar havan for a woman alone

Asked for the vidhi of daily havan and dhuni at home when the husband does not do havan, the speaker says dhuni can be done daily, there is no difficulty; and in havan you can do havan with tantrokta sabar mantras. In a special circumstance, it being Kaliyug, if the husband is not doing it there is no such objection — you can do it.

A flat no for Bal Bhairav

Asked whether jayfal can be given as bali to Bal Bhairav, the speaker answers: no, it should not be given to Bal Bhairav.

There should be no fear at all in Hanuman ji's puja

Asked how to increase one's energy for the bhakti of Hanuman ji and how to end the fear in one's mind, the speaker says: a bhakta of Hanuman ji, and fear? Today he has told everything about the special prayogas concerning Hanuman ji. So fear and dread should simply not be there at all in the puja of Hanuman ji.

Milk offered to them pleases and strengthens Chandra

Asked whether Chandra Dev becomes pleased by offering milk to Hanuman and Bholenath, the speaker answers: absolutely, they do become pleased, and they also become strong. It is entirely correct.

Yes — but a Bhairav pashan is never kept without sindoor

Asked whether, as the Bhairav trishul is awakened, the Bhairav pashan can also be awakened in the absence of a trishul, he says yes, absolutely, it can be done. But whenever you keep a Bhairav pashan, it is not kept without applying sindoor. If you have established Bhairav ji at home in the form of a pashan — a black stone, triangular, however you have kept it — always keep it with a chola of sindoor applied, coated in it, just as Hanuman ji is kept.

Ordinary or special shringar, with a crown

For the rest, the speaker says, if it is a brass Shri vigraha, or in trishul form, then you can keep it with ordinary shringar or with special shringar done, putting a crown and so on upon it.

Nothing without first showing the janma kundali

A listener says a birth occurred in their house on a Guruvar Amavasya and the girl is now a year and a half old, and asks what vidhi can be done for her. The speaker says that you ought to have shown it at that very time; now that she is a year and a half old, take a decision only after showing her janma kundali, since the birth is on an Amavasya. Not like this, without seeing and hearing.

A restriction on the Panchakshari with pranav

Those who take tamasic food and do not wear the janeu should not do japa of the Shiva Panchakshari mantra together with the pranav, the speaker says: there will be difficulty.

Batuk Bhairav and Kaal Bhairav

Asked which forms of Bhagwan Bhairav go with Maa Sheetla Bhavani of Kade Dham, the speaker says that with Bhagavati Sheetla there is the form of both Batuk Bhairav and Kaal Bhairav. These two are what chiefly go with her.

A than cannot simply be abandoned — there is a vidhan for moving it

A listener says he used to live in a government quarter where the than of Bhairav and Sati Mata had stood for sixty years; on leaving the house they were left there, and now he does dhoop-dhyan in their name. Very bad, the speaker says, a loss of life and wealth has occurred. He asks why, having lived and worshipped there for sixty years, he left it. If anything is established even upon a stone and you cannot bring them like that, then first of all their visarjan should be done. They should not be left just anyhow.

Amogh and abhedya, the last step of the samput ladder

Asked whether the Janjira is impenetrable, the speaker says: absolutely, the Janjira is amogh and abhedya. As he said, if the samput is done with the Hanuman Janjira — if the trouble is very great, do the samput with the Janjira — then what is to be said of a pret and pishach, the situation will go from where to where.

Gotra-wise yoginis, and the shakti currently worshipped

In earlier times, the speaker says, yoginis used to be worshipped according to the gotra, according to the kula gotra. In the course of time people went on forgetting, or for some reason gave a place to other shaktis and worshipped them chiefly. If you have the information about the devi worshipped according to your gotra you may do pujan in her name, but you cannot leave the shakti who is worshipped at present.

She was given a place in the kula, from fear or from gladness

Because she will not have come of her own accord, the speaker says; and even if she did come, she will have been given a place in your kula in some way or other, whether given from fear or given from gladness. So when you have given a place and have worshipped them, they cannot be left.

What deva kripa is held to make possible

Asked whether one may have direct darshan of the bal leela of Bhagwan Krishna, the speaker says he cannot at all say that it is not possible — this is a matter of his own life's experience, although his own capacity does not go that far back. But information about times at least eighty or ninety years old is received from some members of the sadhak family, and when those matters turn out entirely accurate it becomes understandable that devas do kripa and shaktis do kripa, so it is possible.

Learn it from the dhoti-wearing video

Asked how the ponchhta is tied, the speaker says to look on YouTube at how a dhoti is worn — in that it has been shown how the ponchhta is tied.

A childhood fear of bhoots and a hidden path

A listener writes that as a child she was afraid of bhoots, and for that reason, even after being told not to, she used to recite the Hanuman Chalisa secretly in her mind when alone — and that it had an effect. Very good, the speaker says.

Get it done through a man where the woman is herself afflicted

Answering a listener, the speaker says at least have done what he had told them. If there is no man available, it is better if some person from around or nearby does it, because the woman is already afflicted there; if it is got done by her hands it will not be right. So have it done through some man and see once. After that, let the grahan finish and he will look at what is coming out and tell them.

Both may be worshipped; the present one must not be dropped

We have told the actual kuldevi, the speaker says — the kuldevi is that one indeed; but the one who is worshipped at present should not have her pujan abandoned. You can do the puja of both.

Chaturdashi from 4:15 pm today, and the snan-based observance tomorrow morning

Asked at what time the Purnima will begin, the speaker first objects that a situation is being created nowadays in which people finish everything a day early. Today itself Harihar Milan and Vaikuntha Chaturdashi were observed, because the Chaturdashi fell in the pradosh kaal today. But if you go by authenticity, since bathing in the morning has the greater importance, the Chaturdashi has indeed begun today at 4:15 pm — so tomorrow morning, after bathing, Harihar Janmotsav, Harihar Milan and whatever daan-punya is to be done for Vaikuntha Chaturdashi will be done.

Purnima from 4:15 pm tomorrow, and Dev Deepawali in the pradosh kaal

Tomorrow, after 4:15 pm, the Purnima begins, the speaker says. So this much can certainly be done: Dev Deepawali is to be celebrated tomorrow, because in the pradosh kaal Dev Deepawali will fall tomorrow itself. As for the Dev Deepawali celebrated in the city of Kashi Vishwanath, when they are celebrating it there will have to be seen from that side — whether they celebrate tomorrow or the day after.

The Purnima completes while the eclipse is on

It can be celebrated tomorrow and it can be celebrated the day after, the speaker says — the day after because the Purnima will be completed at the very time the grahan is on. So the night-time Purnima will not be there tomorrow or the day after, on the 8th: everything of the chief night-time pujan of the Purnima will be done tomorrow itself, on the 7th.

Sutak from 8:20 am; no touch until 6:20 pm on the 8th

As for the pujan that is to happen in the morning, the sutak is beginning from 8:20, the speaker says — so whatever pujan-path there is should be completed before 8:20. The touching of a deva vigraha should not happen after 8:20 on the 8th; you will touch again only after 6:20 in the evening, after your Purnima grahan has been completed.

Referred to a detailed video on the channel

Asked how one comes to know that a mantra has become awakened, the speaker refers the questioner to a video on the channel, saying it is explained in full detail there and he should watch it once.

A deity brought in that way cannot be put out

A listener says his kuldevata is Shiva ji, who is satvik, but his great-grandfather brought another household's kuldevata by stealth, one who takes tamasic bhog, and asks how to put that devata out. They will not go out, the speaker answers by name. He says he understands the matter, that the questioner is speaking entirely correctly, that this is within his knowledge and being of that region he knows well how the devatas of others are brought and what is done. You cannot remove them now.

Only their own consent, then a visarjan

They were brought and honoured from the front, the speaker says, so removing them now is a matter of difficulty; no shakti will support you in such a state. Yes, by entreaty and supplication, by speaking to them through some medium, saying that we wish such a thing — if they, becoming pleased, say very well, we are releasing you, then perform my visarjan in this manner — then it is possible. Through any other means, through anyone else, it will not be possible.

A tantra active only in one household

A listener describes something sitting on her chest, and that from the time of her marriage, as long as she stayed near her husband's people nothing happened to them, but when she went to her maike the problem began again. The speaker says a video of just this kind will be on the channel the next day, in which he tells of a girl who after marriage had no trouble as long as her husband stayed near her, but whose state became very bad as soon as he went away for business — what kind of tantra it was and how she was freed of it.

Do not enter the chakras without a guru

Asked about the sadhana of trikal gyan and puchha in the time of the grahan, the speaker tells the questioner by name that one should not go into the chakras through these without a guru.

A reported weakening of the Brahm through the Hanuman Chalisa

A listener writes that it came to be known later that her husband too, and the Brahm who had grown weak from living in her house, were involved; her husband is entirely well now, and this is the effect of the Hanuman Chalisa. A direct experience has been shared here, the speaker says — before all of you, the experience related by this listener. You should all take a lesson from it.

A slip of brahmacharya during intense Hanuman path

A listener says that when he does the puja-path of Hanuman ji intensely, or does the Janjira or Bajrang Baan, wrong things begin to come into the mind and brahmacharya is not maintained in the mind. Yes, the speaker says, that is a matter of difficulty.

Conduct, and expecting Hanuman ji to work anyway

People say Hanuman ji did nobody's work, that we did puja in this way and nothing came of it. The speaker answers sharply that you look at the sisters and daughters of others with crooked eyes and then want your work to be done by Hanuman ji. And when it is not done you will go and join the adharmis, speak crookedly about Hanuman ji, and still think your work should get done — is that possible, he asks.

Ghee and madhu, if not initiated

Asked whose ahuti should be given in the havan of the Lalita Sahasranamavali, the speaker says that if you are initiated it will be better; and if not, then you can do it with ghee and madhu.

A lack of energy, or a vachan bandhan

It is because of a lack of energy, or because of some kind of vachan bandhan, that the sawari does not come openly, the speaker says. Either your level of energy has not become such that they may come openly — for if they were to come openly, disorders would begin to arise in your body, so in one way or another it is a kripa on their part that they do not come openly. Or, if they are bound in some kind of vachan, if someone has stopped them, if some bandhan has been laid on them saying they are not to come, then there will be difficulty.

A written-down plan deferred by the season's anushthans

A listener says he has a strong wish that in the Chandra Grahan the Hanuman Panch Stotra and Hanuman Badvanal Stotra be done by the grihastha tantrokta vidhi. He has written it all down today itself, the speaker says; only the experience videos are so many. He notes there was Chhath here, then Diwali, and now the Navchandi anushthan is running, so only after all this is complete will a little time be had — but he will try to put it up.

Fifty-two kinds of Brahm, and which of them is worshipped

Asked whether, if a Brahm is worshipped at home, the recitation of the Panchmukhi Hanuman Kavach is also harmful, the speaker replies with a question of his own: which Brahm is worshipped? Brahm are of fifty-two kinds. He asks the questioner which region he is from and under which vachan the Brahm is worshipped in his house.

A satvik Brahm gives permission; a prohibiting one makes it harmful

If that Brahm is in the deva koti, if it is a pure satvik Brahm, if they are one who walks upon dharma, if they themselves say that you should do the seva-puja of Bhagavati and the seva-puja of Hanuman ji — then take their permission and do it, and there is no difficulty. But if a prohibition has been laid upon the puja of the devatas themselves, saying you are not to do this puja, you are not to do it in this way, then it is harmful.

Japa in place of the dashang havan

Asked what to do if one has had an anushthan done but cannot manage the dashang havan, the speaker says japa can be done — yes, japa can be done.

Night solitude, and doing it by day or in a temple courtyard

A listener says the full fruit of sadhana is obtained only in the solitude of the night, and that for the past twenty years he has wanted to do sadhana in the Rudra place there. Certainly do it, the speaker says, it is a very good thing; you can do it by day as well. At night you can do it in the courtyard of the temple — it is not necessary that you sit right before them, if there is room there.

A daily order approved, with Shiva ji added back into it

A listener gives his nitya pujan order: Ganpati Atharvashirsha, Badvanal, Bhairav Namavali, Navarna mantra, Sarva Shloki, then Navarna mantra, and at the end the first mantra of the Argala. The order is entirely proper, the speaker says. But you are doing nothing of Shiva ji: at the very least utter the names of his twelve Jyotirlingas. You have skipped Shiva ji altogether, saying that Bhairav is Shiva himself so we are doing Bhairav ji — that is fine, but do Shiva ji's as well.

To the ugra forms; among deva shaktis, chiefly to the devis

Asked to which devatas jayfal and nimbu may be given, the speaker says they may be given to all the ugra shaktis, to all the ugra forms. But among deva shaktis jayfal is not given to very many; to those who are devis it is given.

Being found out is no fault; display of it is

A listener says he has completed an anushthan but could not keep his sadhana secret. Never mind, the speaker says — it came to be known, that is all right, there is no difficulty. Such a difficulty will not arise; but do not make a display of it, saying that we do this path. He notes that in all the experiences he keeps, he never gives anyone's name, and that he puts up experiences so that people are motivated.

He is not a perfected siddha of the Himalayas

We too get motivated, the speaker says — have we come from Mars, that we should need no motivation? When someone tells him that he did such a havan of Hanuman ji by the method and path told, and had such an experience, then his own manobal also grows: if it happened for them, he thinks, then I should do more seva-puja. We are not some perfected siddha of the Himalayas, he says, that the desire will not arise in us.

Tomorrow evening on the Purnima, or after the moksha of the grahan

Asked whether deep daan should be done after the grahan, the speaker says yes. The deep daan of this Purnima, the Kartik Purnima — since the Purnima is beginning tomorrow, you may do it tomorrow evening if you wish; or, if you wish, the day after, once the grahan has ended: after bathing, after the moksha, having done darshan of Chandra Dev, having bathed and cleansed, and having purified the place of worship, that is, sprinkling Gangajal and the rest over all the devatas, then do the deep daan.

A flat instruction not to keep it

A listener asks whether a Sai Baba murti, which was formerly kept in the puja room and is not now, was accepted in worship by the devi-devatas in earlier times or not. That has become a separate subject, the speaker says. For the rest: do not keep them.

The mool kundali is roughly right; ignore the phaladesh

Yes, the speaker says, a kundali made from a website stays roughly correct. Do not pay attention to the phaladesh and the rest. The mool kundali they tell roughly right.

It can only be said once the deities involved are known

On the sawari not coming openly, the speaker says it can be spoken about only after knowing which devi-devatas are involved and all those things.

His refusal of the premika framing

Asked whether it is right to do Apsara sadhana, and whether it can be done in the form of a lover, the speaker says: now what are we even to say. A lover you will find right here — what need is there to perfect an Apsara in the form of a lover? Read the phalashruti, he says, and you will come to know what the benefit is.

One does not change the form in which one has faith

Asked why he does not petition Maa Dhumavati in a mahamari, the speaker answers that we will petition the form in which we have faith. Our faith is entirely in Vindhyavasini. The ten Mahavidyas are situated within her form; she is the Mool Prakriti. We will petition her alone. Your faith is in Dhumavati, so you do it for her. For us, she herself will assume the form of Dhumavati, if she has faith in our bhakti, in our shraddha, in our surrender.

Only if the guru has given the order

Asked whether a jhaada can be applied to someone with the guru mantra, the speaker says that if your guru ji has given you the order, then you may apply it.

A strong entity will attack back, so protect yourself first

Do not apply a jhaada with the guru mantra without the guru's permission, the speaker says. And if you do apply a jhaada, this thing can happen: if it is a strong thing, it will also attack, and will also increase the trouble. So a jhaada and the like should be applied only after making protection of yourself, of your family and of your place.

The Chalisa is siddha in itself — you are the one to become siddha

The Hanuman Chalisa is siddha in itself, the speaker tells the questioner. You have to become siddha; the Chalisa does not have to become siddha. We speak wrongly when we say the Chalisa has to be made siddha. To explain it to people one has to speak that way, he says, but it is siddha of itself.

Jo yah padhe Hanuman Chalisa, hoy siddhi sakhi Gaurisa

He quotes: जो यह पढ़े हनुमान चालीसा हो सिद्धि साखी गौरीसा. Tulsidas ji has said it, he says — that whoever reads the Hanuman Chalisa, his every work will be accomplished; then the Chalisa too must be siddha, and Shankar ji has been presented as the proof, as the witness of it. So how then can you say it will not be siddha? Make the effort, he says, and it will certainly happen.

The kar mala

Asked for the vidhi of counting japa by hand, the speaker says: ah, you are speaking of the kar mala — very well, this is also correct.

Three sadhanas first, and initiation

The sadhana of the Gandharvas can be done, the speaker says, but for it one should first do three sadhanas chiefly, and do them being initiated: the sadhana of Shiva ji, the sadhana of Yaksharaj Kuber, and then the sadhana of the Gandharva Raj. The sadhana of Ganpati too will be necessary in it.

Sindoor on Bhairav's trishul, bhasma and chandan on Shiva's

It can be applied on Bhairav ji's trishul, the speaker says; on Shiva ji's trishul, bhasma and chandan can be applied.

Hanuman Chalisa and Bajrang Baan, for ordinary people

There is a whole method, the speaker says. For ordinary people, it is by the prayoga of the Hanuman Chalisa and the Bajrang Baan.

Change the form of the deity you approach

Asked by a listener whether satvik puja causes difficulty if madira and mans are used in the food, the speaker says: do not worry — praying to your ishta and aradhya, change the form. You can do the upasana of Bhagwan Narsingh. You can do the upasana of Kaal Bhairav or Batuk Bhairav in that manner, so that no dosha attaches. Do the upasana of the form of Bhagavati Kali.

No negative effect — and Bhairav guards the child

A listener says she did japa of the Batuk Bhairav mantra in Navratri without knowing. There is no mistake of that kind, the speaker says by name: no negative effect falls upon a pregnancy from japa of the Batuk Bhairav mantra or from japa of Bhagavati's mantra. If someone has told you this, they have told you wrongly. Bhairav ji is a Mahashakti and is himself ready for the protection of all these.

Bhagavati Shashthi, with Bal Bhairav eight and Batuk Bhairav sixteen

Whenever the time of pregnancy comes, the speaker says — as he has told in an earlier live too — there is first Bhagavati Shashthi, who is Dev Sena; and for the protection of the child it is Bal Bhairav and Batuk Bhairav who go with her, the swiftest of all. Bal Bhairav eight, Batuk Bhairav sixteen: in this way they go, and they guard. It is simply not possible, he says, that anything of this kind has happened on account of a kavach path — take this thing out of your heart and out of your mind. There is no mistake.

Japa without the pranav for non-wearers of the yajnopavita

Asked what the pranav is and what those who do not wear the janeu should do, the speaker says that those who do not wear the janeu should do japa without the pranav, without this.

Take the support of a Shakti Peeth

A listener says an unmarried girl had become sati and was worshipped, but they now do not know who or where the Sati Mata is, so how are they to do her puja and dhyan. Surely you would know who she is, the speaker answers by name, and there must be some place of hers. If you do not know at all, then take the support of a Shakti Peeth.

Lifting the asana, water thrice on the forehead with Indraya Namah

The ordinary way, the speaker says, is that one has to rise from the asana behind, and on rising one must not move away entirely — that is, the asana is not to be abandoned. Lift the asana just a little, pour water, and then, saying Indraya Namah, apply water to the forehead three times, and only then lift the asana away.

Laung on the camphor, not cardamom

Elaichi should not be offered upon kapur, the speaker says. Elsewhere in the session he adds, naming another questioner, that elaichi is not to be offered on kapur — laung is to be offered.

Permitted in the grahan

Absolutely, the speaker says: you can do the Chandi Kavach in the grahan.

Permissible if that is the practice of your region

A listener says he has applied a coating of black kajal to Bhairav ji. Ah, so you have made Bhairav ji entirely black, the speaker teases, naming him. Very well, he says — if it is done in your region, then it is all right.

The Sampoorna Hanuman Chalisa, sent on request

A listener says his younger brother has been missing for nine years. The speaker tells him to message once on Telegram and he will send him the Sampoorna Hanuman Chalisa; do it with that, and if he wills, then certainly.

A havanatmak prayoga got done through a sadhak

If things of this kind are happening at home, the speaker says, naming the questioner, then get a havanatmak prayoga done through some sadhak.

The dhara may be given

Asked whether there is a dosha in using the dhara after giving the initial ahutis with ghrit and the pradhan ahuti with sakal while doing havan alone, the speaker says: you can give the dhara, there is no difficulty.

From 5:10 in the evening to 6:20

The time of the grahan is from 5:10 in the evening to 6:20, the speaker says.

Siddhi is not found on YouTube — a guru and one's own worthiness are needed

Asked by a listener who says he wants siddhis in the grahan kaal and how they can be had, the speaker says everything has been told already. Addressing another questioner by name, he says: you want siddhi — siddhi is not obtained on YouTube. You will need good gurus. Increase your own worthiness, obtain a guru, and through their medium, as your worthiness goes on increasing, what you are seeking will go on being obtained by you of itself.

The grahan upvas on the 8th

Asked what the fast is to be kept for, the speaker says the fast for the grahan, the grahan one, will be on the 8th.

Three ahutis of ghrit first, then the guggul-mixed

Asked whether, when doing a havan with guggul mixed in, one may give the initial ahutis with ghrit, the speaker says three ahutis of ghrit should be given first, and after that the guggul-mixed.

Not to be done very much in the ordinary way

A listener writes out a mantra, and the speaker identifies it as a mantra of the Tantrokta Devi Suktam. According to him, he says, ordinarily it should not be done very much.

No suraksha ghera required in a temple

No, the speaker says: there is no need to place a suraksha ghera in a temple in the grahan kaal.

Yes, without qualification

Asked whether Hanuman ji can be taken as guru for mala japa, the speaker answers: why can he not be — accept him absolutely.

The nine strands and the deities invoked in them

If the truth be told, the speaker says, those who accept the rules of the janeu and carry it cannot even be touched by any vayaviya shakti, any pret, pishach or negative shakti. The reason is which deities are invoked in its nine strands — you will know it if you wear the janeu. There is no Mahashakti of theirs that escapes: the invocation of all the Mahashaktis takes place. Everyone is consecrated there in the janeu for you, together with the pranav. So it is simply not possible.

Prets and pishachs of a higher yoni are pacified

For this very reason, the speaker says, the prets and pishachs who are of that kind of yoni — those who are of a high yoni — are also pacified by the janeu.

Offer the fruit of karma to your aradhya

Read both karma yoga and bhakti yoga in the Bhagavad Gita, the speaker says, and walk according to what seems proper to you. In his own view, one should do karma and surrender the fruit of that karma to one's aradhya — that itself is the greatest bhakti and the greatest karma.

Jagadamba willed it; the fruit is surrendered to her

Whatever we are doing now, the speaker says — as we have come live, as today, on account of all of you and through our medium, the Navchandi is happening at Govardhan Parvat — we should not say that we are having it done, that we did it. That should not be. If that happens, then there is difficulty. This should be the bhava in the mind and we say it too: there is no capability within us; it was Jagadamba's wish, she had it done, and to her that fruit is surrendered, to her that work is surrendered.

No mala at all — continuous japa from start to finish

Do not do malas, the speaker says: from when the grahan begins until it ends, continuous japa.

Depends which sabar mantra, but mantra bal certainly increases

It also depends on which mantra it is within the sabar, the speaker says; tapobal and mantra bal do certainly increase.

Only in the seva-puja of the Gandharvas

Elaichi is not to be offered on kapur, laung is, the speaker repeats. Elaichi upon kapur is given when the seva-puja of the Gandharvas takes place — not otherwise. If in someone's mandala pujan there is a Gandharva, then it is given.

Devi kripa obtained, and the anushthan to be repeated

A listener says he did japa in a Surya Grahan and, on closing his eyes, had darshan of the devi and was given a blessing, and asks whether the mantra has become siddha. What of the mantra, the speaker answers by name — devi kripa has been obtained by you. Now repeat that anushthan again and again.

Permitted, with full vidhi-vidhan

Asked whether the tantrokta Lakshmi kalash can be established with vidhi-vidhan on Vasant Panchami, the speaker answers: yes, do it.

Built fast and finished by a single apradh

Tapobal builds very quickly and finishes very quickly, the speaker says — it will be finished even in a single apradh.

Speaking of it in an assembly, and crossing the sea

If you have made a sabar siddhi and have spoken of it in an assembly, the speaker says, you will read this everywhere too: speaking a sabar mantra in an assembly makes its effect go away. So too by crossing the ocean. He gives the case: you have made a sabar mantra siddha, by the effect of the mantra you obtained much wealth, and with that wealth you went off touring Mauritius or Switzerland — when you come back, the mantra will not work.

Yes, it can open

Yes, the speaker says by name: absolutely, the sawari can open from an anushthan of the Hanuman Chalisa.

The hundred-kilo weight analogy

The time depends on what sort of prayoga was done, and on how you are removing it, the speaker says. Suppose a weight of a hundred kilos has been placed upon you, but you have such capability that you have held the weight. Now it has to be removed: if you wish and have that much capability you may remove it in one go, or remove five kilos at a time, or ten kilos at a time. Time will be taken, but you will certainly remove it.

A havanatmak prayoga alongside the path speeds it

It is very good that she is doing the path — let her do it, the speaker says. Along with it, taking the cooperation of some other person, have a havanatmak prayoga done at home too: if there is a little havan then these things will finish as fast as possible.

No pranav japa when impure; stotra path is another matter

No, the speaker says: when that purity is not there, japa will not happen with the pranav. Mantra japa will not happen. If you are reciting some stotra, if you are reciting a sahasranama and something comes in the middle of it, if you are doing sabar — then that is a different matter.

Think a thousand times before using it

Think a thousand times before using the Langulastra, the speaker says; in jyotish it is a bad thing. The Langulastra is the brahmastra of Bhagavati Baglamukhi — as people take up the thirty-six-akshari now and then and keep getting into trouble. In the thirty-six-akshari it may be that you get pardon; but in the Langulastra pardon is not given. Wherever a mistake occurred on your side, the destruction of the one using it comes first.

The fiercest of the five chief astras

It should be used, the speaker says, when there is genuinely a tantra badha upon you, when the enemy is in the wrong, and when you properly know the vidhi of the Langulastra. Of all the astras of Hanuman ji, the Langulastra is the fiercest. Of his five chief astras he names Vajrastra, Kapinakhastra and Langulastra, and says there are two more whose full names he cannot recall. Among them the Langulastra is held to be the fiercest.

Two regional ways — cut, or in the ahuti with laung and kapur

People give jayfal to devi-devatas in two ways, the speaker says, and it also goes by region. Some people offer it cut as well. In our region, he says, it is given in the ahuti; or else upon a laung, upon kapur — five kapur with one jayfal upon them.

Shakambhari between December and January; Aghor around Bhado, Bhadrapada

Asked in which Hindi month the Shakambhari and Aghor Navratris come, the speaker says the Shakambhari will come now, in the middle of December and January; and the Aghor one is yours around Bhado, Bhadrapada.

Never — only japa, without dhoop and deep

No, the speaker says: dhoop and a deepak are never to be lit in a grahan. Only japa, without dhoop and deep.

Dhuni with the astra mantra; havan only with ghee and guggul

A listener recalls that he had once forbidden havan with any Janjira or astra mantra, and asks whether that meant a havan of the Hanuman Janjira mantra is not to be done. He clarifies: it was said for doing dhuni. With an astra mantra, with the Janjira, dhuni should be done; and as for how to do the havan — only and only with ghee and guggul. In dhuni, other things are used.

The method changes with the place, and person to person

In the place where there is trouble, where it is filled up in that way with bhoot-pret, where there is affliction — in that place the method of havan will change, the speaker says. And person to person it can differ in this.

Ahuti in the name of those whose Janjira you have perfected

Ordinarily, the speaker says, if a havan is to be done — that is, if you have to make something siddha — then there is no need even to do a havan with it. You can offer ahutis in the name of those whose Janjira you have made siddha, with their name-mantras and the rest; that will do. And you can do dhuni with it.

Offer what you yourself eat, as bhog to Annapurna