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

Why are so many rules imposed during the grahan kaal?

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.

Refusing to accept things that cannot be seen directly, the speaker says at the outset, is foolish both to think and to believe. He puts the question: why have so many rules been made for the Grahan kaal, and why is a person compelled to observe so many of them? Ordinarily, he answers, a person who does puja, who does a sadhana anushthan, stays in everyone's eyes and before everyone. Everybody knows that this is a person who does pujan-path — you can look in your own house at whichever family members observe the rules, or rather, he corrects himself, who try to live their life according to Sanatan as far as their body gives them the capacity. But of those who do any work connected with tantra, and especially nikrisht tantra — striking at others, causing suffering by their mantra shakti or by any other means, taking life, perfecting Kshudra Vidya shaktis and then testing on somebody whether or not the siddhi has come — of all of that nobody has proper information, and nobody is able to believe it either.

Speaking of it openly now invites the law, so gyan is the only bal left

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.

In today's time, the speaker says, even if you did come to know of such a thing and said something about it, our constitution is such that sections have been framed under which you would go straight to jail. So you cannot even speak. In such a situation, all of us of Sanatan culture should make the effort to have complete information with us, so that in time we can protect ourselves, our children, our family and our elders. Whoever has bal is the one who is able to protect, he says, and here gyan is the greatest bal of all. That is where your defence begins.

Why is the time of an eclipse so important to those who use kshudra shaktis?

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.

Those who do ordinary pujan-path in the grahan kaal remain in everyone's sight, the speaker says. But for those who perfect kshudra shaktis and deploy them, the time of a grahan — whether Chandra Grahan or Surya Grahan — is especially important. Understand this clearly, he says: Bhagwan Surya and Bhagwan Chandra are both pratyaksha devas, and it is only by passing through them that every kind of shakti moves about on the prithvi lok. It is on account of Chandra and Surya. And when both of them go into the state of grahan, an obstruction of one kind or another arises for all the positive and auspicious shaktis. It is also said, he adds, that because all deva shaktis are present in this mrityu lok by the tattva of Surya and Chandra, it is through them that they come.

What is it that the devatas want, and how are they nourished?

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.

Asking what devatas are pleased by, and what devatas and auspicious shaktis need, the speaker answers: mantra. If we do mantra path properly, if our pronunciation is pure and it is in maximum quantity, the devas will be nourished. A yajna can never be done without mantra, and no special vidhi or kriya can be done without mantra. The bhava world is a separate matter, he notes: it is by bhava that we do bhakti of the Mahashaktis.

Is deva-hood itself a yoni, and what does that mean?

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.

Understand this subject, the speaker says: devata too is a yoni. It is a bhoga yoni. Karma Yoni is only the yoni of the human being. However much a devata may do a favour or an injury to anyone, no particular anishta or uplift comes to them. Their own karma is already settled — they had gone into that yoni of enjoyment on account of it. When their time is complete they again take birth in the mrityu lok, accordingly, whether they go into the yoni of a human, of jada, or of an animal. And with us the same thing holds: here in the human yoni, whatever karma we do is exactly what has to be borne.

The third adhyaya of the Bhagavad Gita states that men satisfy the devatas with mantra

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.

Leaving aside the Mahashaktis, the speaker says, whatever deva shaktis there are become the nimitta of Chandra and Surya; it is through those two, by the tattva of those two, that all of them receive their nourishment. And mantras are the medium of nourishing them. When you read the Shrimad Bhagavad Gita, he says, this thing is written in it. Bhagwan Shri Krishna has said in the third adhyaya that human beings should satisfy the devatas with mantra, and the devatas, being satisfied, should bring about the unnati of human beings.

Teachers who accept everything but the mantra path never obtained knowledge in a parampara

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?

The speaker names Acharya Prashant directly, calling him a mahanubhav and a mahadusht person who accepts everything but does not accept these things. Someone should ask him, he says: you did not go to any gurukul and obtain knowledge, you did not receive guru gyan through any guru. You have only read books, and whatever interpretation was formed suitably, you have set it out according to yourself as the meaning. Given the third adhyaya, he asks, why then are you forbidding it — saying mantra path should not be done, that no benefit comes from reciting pauranik mantras, that no benefit comes from reading the Puranas, when it is in the Puranas that the description of everything lies? Do not listen to such dusht persons, he says. Even if they are telling you a hundred things and fifty of them benefit you, do not listen to even the beneficial ones — because in the end you will become addicted to their talk and then you will turn against your own Sanatan. These people give a great deal of slow poison, so stay alert.

Why does a mantra played on a recording give no fruit?

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.

The point, the speaker says, is that devatas are nourished by mantra — and a mantra runs on the mind. If your mind stays half and incomplete, the mantra too will not work. People say they did a sava lakh, they did a sava lakh, they sat for so many days and did Japa and nothing happened. Why did you sit and do japa, he replies — switch on the tape recorder, start a mantra on YouTube. Every mantra is available on YouTube these days; which mantra is there that is not on YouTube? If you want a sava lakh, get ten lakh done, get sava lakh after sava lakh completed in a single day. No fruit of it will be received.

Which mantras should not be uttered freely?

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.

On YouTube, the speaker says, you will find every kind of mantra — including those mantras whose utterance is forbidden. Those are the very first ones you will find. Vedic mantras, he says, are told not to be uttered. Utterance of Pranav has been forbidden: one should have the adhikara for Pranav, and people quarrel over it. One should have the adhikara for Gayatri Mantra, and Gayatri has its rules, and people do not accept them. Women should not do Gayatri — and over that people wage war, asking why they should not. War is already going on over the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., over why a woman should not wear it, and people are having it put on them as well. After that, he says, of all the Vedic mantras there is the Mahamrityunjay Mantra, which should not always be uttered. People play it as a song, day and night in the house, on the belief that negativity will flee from it — and so the Mahamrityunjay mantra keeps sounding. All these things become, in one way or another, a cause of dosha. When you do not know things properly, that is when difficulty and trouble begin for you.

How does an eclipse of the Moon affect a person doing japa?

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.

In the time of a grahan, the speaker says, because our mind has Chandra as its karaka, and because the deva and the shastra that are the karaka of mantra are also Chandra — when Chandra itself is eclipsed and your mind is not wholly surrendered, there will be difficulty. Those people who are doing mantra japa, and especially in a wrong manner, do not obtain the effect properly however many sava lakhs upon sava lakhs they may complete. If your mind engages properly, then the devata is satisfied with you and you obtain their siddhi, their kripa and their blessing.

Can japa, path or puja ever be wasted?

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.

You assume you do japa very well, the speaker says, but your method is wrong. You do not have the information that you should not be doing this. Then the effect there becomes negligible. But your japa, your path, your puja is never futile. If you do it wrongly, anishta will occur — that is a separate matter — but it does not go to waste. Whichever devata you are engaged in the aradhana and upasana of, this word certainly reaches that devata: that this person is making an effort at your tapasya, your puja, at perfecting you or at pleasing you.

What happens when the mantra itself has gone wrong?

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.

If the mantra has gone wrong, the speaker says, uncertainty will on that account come into life. But that deva certainly does this kripa: he composes such a PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. in your life that the right path definitely comes to you. The path he will certainly give from in front. Whether or not you go on that path is your own wish. He will not compel you for that thing. No deva ever compels, he says.

What happens to the devatas and pitrs during an eclipse?

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.

At the time of a Chandra Grahan, the speaker says, when people are doing mantra japa and the rest, then — because the devatas are satisfied through Chandra and through Surya, and those have been eclipsed — the suffering that Chandra undergoes is undergone in the same way by all devatas endowed with those two tattvas. The pitrs too: Chandra is the karaka of the Pitr, and Surya carries the karakatva of the pitrs as well, so the gati of the pitrs at that time has become obstructed. So pitrs and devatas both, and in one way or another all the auspicious shaktis, feel themselves at that time to be powerless, and at that time they are in distress.

Why is japa in a grahan said to give a hundredfold fruit?

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.

It is because of that state, the speaker says, that when you do japa of any devata's mantra then it is a giver of a hundred times more fruit. Now over that hundredfold, people sit down with it: if that is so, then if we do a hundred malas of japa it has become equal to a thousand, that is a lakh of japa deemed done, so my mantra ought to be siddha in that lakh and ought to give its effect. That is a separate subject, he says. In an ordinary day too, if you do japa it will give effect — that kind of steadiness and that kind of surrender should be there within you.

What does japa in a grahan actually accomplish, and what if one does none?

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.

Even so, the speaker says, when you do japa of mantras in a Chandra Grahan or a Surya Grahan, it certainly gives the maximum fruit. It brings about the shaman of several of your Doshas, and the shaman of a great many anishta-causing things. In a Chandra Grahan this thing is necessary. But when someone is not doing it, when you are not doing japa-tapa, there is nothing in that either such that some particular harm is occurring. Only this: if in such a time the effect of some negative thing falls upon you, you will not be protected from it.

Why do negative shaktis grow strong during an eclipse?

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.

Now, the speaker says, coming to those who use nikrisht and kshudra shaktis. For all the negative shaktis too the karaka tattvas are these same ones. But because these are full of negativity, Chandra and Surya torment them in one way or another. When the auspicious shaktis are strong, a diminution comes into their inauspiciousness. And at that time, because the auspicious shaktis have become quite weak in the grahan, the strength of these becomes considerably greater — whether it be Preta, Pishach, Brahm, or whatever kinds of nikrisht there are.

During an eclipse, which negative entities are bound and which are 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.

In Brahm too, the speaker says, if there are devas then their 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, with that kind of tantra and that kind of mantra, as much as they can, the kind of people who do this awaken these shaktis and perfect them. And not only that: in this very grahan kaal they also perform a prayoga of them upon you.

Why do practitioners who awaken negative shaktis also launch their prayoga during the eclipse itself?

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.

Let him make clear the reason behind performing a prayoga in the grahan kaal, the speaker says: the energy of those people who awaken this kind of shakti is also considerably increased in this time. Just as, when you do japa, you will get more punya, in the same way when the bhog-pujan of their shaktis takes place, or when their mantra japa happens — and their mantra is quite short — it gains likewise.

What does the Durga Kavach say about shaktis siddha by upadesh alone?

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.

When you recite the Durga Kavach described in the Shri Durga Saptashati, the speaker says, it is written there — you will have read it in the phalashruti — that the shaktis which become siddha by upadesh alone are, by the recitation of this kavach, bound as well, and destroyed. Those are that kind of shakti, he says: kshudra shaktis, which become siddha by upadesh alone. Gurus will simply give it to a disciple in upadesh. A sadhak of Bhagatvaal will make another sadhak his chela in this way and give it to him, and then those shaktis become fully awakened and begin to give their effect immediately.

What happens when a person who has awakened a negative kshudra shakti cannot sustain it?

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.

If a person cannot handle their energy, the speaker says — if it feels to him that it is turning very ugra, and what will he handle the energy with — he becomes incapable of giving bhog and prasad. Money will be spent, after all; how much money will there be, how much will he give? So he immediately sets it upon somebody's body: go, devour this limb of his body, torment him in this way, he is my enemy. It is exactly as when you give Bali, he says, where the mantra is that O Bhagavati, O Yoginis of Bhagavati, devour my enemy in the form of the bali. In the same way, when these people awaken a shakti, their intention too is this: very well, you have awoken, now go — this is my enemy, take this one as bali. And if you have no protective thing of any kind with you, then this time becomes quite full of suffering for you.

What is the minimum a person should do during an eclipse?

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.

At the time of a grahan accidents happen, the speaker says, and a great many deaths occur in them. There are many such effects before and after as well, and effects fall even after the grahan is over. In one way or another these kinds of things have their contribution in it; some cause or other is formed. So for the grahan kaal especially it has been said, and it is for everybody, in whatever state a person may be: this much has certainly been said, that whether he does anything else or not, he should at the very least do naam japa of his aradhya. You do not need to accomplish mantra siddhi, he says; it is not necessary for you, there is no greed or longing of any kind.

Why should even a person who wants nothing do naam japa in an eclipse?

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.

Very well, you are entirely neutral, the speaker says. You need nothing and have nothing to give, you have no longing for any attainment. You think everything should be obtained just so, and everything is fine in its place. Even so, there is a maryada of Sanatan: that in the grahan kaal you should become steady and do naam japa of your aradhya. Directly and indirectly, deva kripa is certainly obtained in this. When a need arises in life, he says, this stays in reserve in one way or another and comes to use at that time — so people should do it. There is no loss in it and much benefit.

What is the first caution after the eclipse ends?

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 second thing, the speaker says. The grahan is over, the grahan kaal is complete, moksha has happened. You did Chandra darshan, you bathed, you sprinkled pure water, Gangajal, Tulsi patra, kusha and the rest over the devi-devatas, purified and sanctified everything, and after that sat down to do your pujan and did it. Then it turns out that some person came to your house and said: today was Poornima, wasn't it, so there was a puja at our house — here is the prasad. And you took the prasad and ate it, thinking, well, it was Purnima. Pay attention, he says: if after a grahan any person brings and gives you prasad of any kind, then think a little, stop, and pause.

What should be done with suspect prasad brought to the house after an eclipse, before eating it?

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.

Even if you have shraddha, the speaker says, first feed a little to a Gau and only then eat it; or give a little somewhere to Dharti Mata, or set a little near Tulsi ji saying: O Bhagavati, may you accept it. The first bhog should not go into your mouth, nor into anyone's mouth in the house. The first bhog should be given to the vanaspatis, to the deva trees, or to whatever animals and birds are deva-like, and only then should one eat. Then if there is anything negative you will be spared. Otherwise, he says, you will find that whatever was awakened in the grahan kaal is sent straight down into your belly, and then you will be troubled for a lifetime.

What is the third caution after an eclipse?

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.

The third thing, the speaker says. The grahan is complete. After the completion of the grahan, on any pretext and by any means, if anyone is giving you any garment to wear or has come asking for one and is taking it — be alert in both cases. If he comes to give, there may be some reason or other in that too, such that trouble will come to you. If he has come to take from you, be alert as well: if you give it in such a state, then an injury may occur there in one way or another. Especially if there is a pregnant woman in the house, then you need to be extremely careful. At the time of the grahan give nothing and take nothing, and after the grahan neither give nor take.

Is giving daan after a grahan also a problem?

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.

Now the objection will come, the speaker says: we make daan here, so is there a difficulty in daan too? There, brother, you are doing daan after making a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. — 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 someone who has come directly to ask, becoming your well-wisher, becoming your friend, saying that he needs such a thing — on all these matters keep particular attention.

What does a visitor standing on your threshold after an eclipse mean?

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.

After that, the fourth thing, the speaker says. After a grahan, some person comes and stands for a long time upon the Chaukhat of your house. He stands near the chaukhat, holds the chaukhat and talks, comes to the main door and talks. You are saying to him: come, come inside, sit, sit. No, no, no, no. Have some tea, come and sit. No, no, this is fine, it feels a little hot, it feels a little cold. For any reason at all, and especially if his left foot is placed on your chaukhat and one foot placed outside — then know it a hundred percent, that his work is going on there. He may be a person of very high standing for you, he may be very fine, but here there will be ninety percent chances that some kriya of theirs is running.

What is the rule about the chaukhat in general?

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.

Otherwise do not keep them standing there for long, the speaker says. Call them inside — very well, come inside and sit, or come outside and let us talk. On the chaukhat, never keep anyone standing at all. Neither sit there yourself nor seat anybody, nor stand there. Either come inside the main door, or go outside the main door. One of the two.

What is the fifth thing to watch in the day after an eclipse?

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.

The fifth thing, the speaker says: immediately after the grahan, if you keep a domestic animal of any kind in the house. Gauvansh is a separate matter; nowadays people keep dogs too, they keep cats, they keep birds in the house. If within twenty-four hours of the grahan its death occurs, from any cause at all. And if there is some larger animal — cows, Gau Mata, if there is gauvansh, a small young one, a calf, a heifer — and they begin to suffer; or if there are small children in the house and they begin to suffer, children who are within one or two years of age.

What should be done immediately if a pet, cattle, or small child begins to suffer within a day of an eclipse?

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.

Immediately and urgently, whatever you have to do medically, do that, the speaker says. But even before that, in the name of whichever devi-devatas are of your house, in whomever you have shraddha and faith, do an Utara at once at home. For that child, for the cow, for the heifer, whatever it may be — if she is crying out very much, if the tongue is twisting, if she is jumping and thrashing — at once. Because whatever tantra runs, he says, the effect of all these things falls first of all upon gau, especially upon Gau Mata and gauvansh.

What does a withering Tulsi plant indicate after an eclipse?

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.

If Tulsi ji is there, and Tulsi ji withers within two or three days, then know that some prayoga or other is going on there, the speaker says. At once you should have a Havan done at home, and if possible do a havan yourself as well. And if nothing else, he says, everyone must know how to do a havan with the Hanuman Chalisa; and if anyone says he does not know how to do a havan with the Hanuman Chalisa, videos have been put up on the channel — watch them and do it.

Seven or eight sadhaks have already sent in 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.

Of the Hanuman Chalisa's experience and of the Kalika Yogini's, so much experience is coming in, the speaker says, that up to now seven to eight persons have sent in their experiences. For the maximum of people it has been that a voice comes with such grandeur, a full and direct knowing that yes, someone is there — very fine experiences. The mantra is awakened as well, and the mantra is also a Sabar Mantra; and on top of that, the biggest thing, it was the time of Diwali and then the grahan above that, for those who did the path and the sadhana of Bhagavati Kalika's Yogini this time.

What should be done if children or cattle suffer after the grahan?

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 last matter he was setting out, the speaker resumes, was that if after the grahan kaal a tantra of any kind occurs, small children may face trouble. And whatever gauvansh there 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 should be done at once in their name, an utara should be done.

How does the utara for a suffering child or animal work in practice, after an eclipse?

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.

As, for example, Hanuman ji is worshipped in your house, chiefly, the speaker says. The grahan is over; within the next twenty-four hours the cow in your house — the small heifer — has fallen very badly ill. Then whatever kind of utara is done in your region, you will do that utara in the name of Hanuman ji. Take it out at once. She will get relief from that itself. Because whenever an enemy performs Abhichara tantra, the effect will fall first of all upon the gauvansh.

Which other plants should be watched in the days after an eclipse?

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.

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

Why is even a minimal havan effective against a tantra prayoga?

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.

Havan is such a process, the speaker says, that even if you do the subtlest of havans, then whatever tantra kriya has been done, however great, whether a brand-new tantra prayoga or the oldest of the old — it certainly does shake. And especially if the tantra is new, then its effect at once begins to grow faint, begins to lessen.

What should be done alongside lighting eleven lamps?

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.

Whenever you kindle eleven deepaks together, the speaker says, do one thing. Beside them, on both sides of wherever the eleven lamps have been lit, light dhoop. It is the wet dhoop — among agarbattis there comes one dhoop that is wet; light that one. Bamboo should not be used, he says.

What does the smoke of the dhoop do beside the lamps?

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.

The smoke that will come out of the dhoop, the speaker says, will be absorbed by the eleven deepaks burning together. That is, they attract that thing towards themselves; a complete vacuum is created there, into which all the surrounding smoke is drawn. When you are doing a havan, that kind of condition arises on a large scale. Whatever negative energy there is has to move away from its effect.

What should one do on the first suspicion that a prayoga has been done?

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.

Now you will say you do not have the vidhi-vidhan for havan, the speaker says. Nothing of the sort — everyone must know how to do a havan with the Hanuman Chalisa, and a whole video has been made and put on the channel on how to do a havan with the Hanuman Chalisa. The moment it feels to you that this kind of prayoga has occurred at home, that trouble has begun, that difficulties have started in the house, that there is trouble upon the gauvansh, that Tulsi ji is drying, that everyone's health has suddenly begun to fail, and all these things happened right around the grahan — at once, with the family if possible, and otherwise even sitting alone by yourself, begin a havan with the Hanuman Chalisa, morning and evening. The full vidhi has been shown live on the channel; do the havan in that manner. If you begin doing havan at both times, morning and evening, in three to four days all things will become normal.

Why should one not wait for a sokha, baiga or tantrik?

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.

If you do not do it, the speaker says, you will keep sitting in hope and expectation — let us show it to some so-and-so Sokha Baba, let us show it to some baiga, let us show it to some tantrik. By the time those people perform their kriya and tell you the thing, do it like this, do it like that — by then things will already have gone bad. So do not give that much time for it to take hold.

Should one do a havan even without evidence that anything was done?

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.

If you have a suspicion, do it, the speaker says — and he goes further: do not even look at whether someone has done something or not. The grahan has passed; on the day following the grahan, if possible, do a havan with the Hanuman Chalisa. Whatever your ishta and aradhya may be, do an ordinary, subtle havan at home according to whatever vidhi-vidhan you know. The method is described on the channel. By this your protection will happen — that is the simplest method. The special method, the special vidhi-vidhan, is also available on the channel, and if you know it well enough you may do the special vidhi-vidhan too.

What can a person do who does not know how to perform a havan at all?

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.

Very well, you do not know how to do a havan, the speaker says. In the Kalika Yogini sadhana he has shown the vidhi of taking out a khappar — how a satvik khappar is given. That much you can do, and it does not need a mantra of any kind either. That khappar you may give in the name of Bhagavati Kali, in the name of Hanuman ji, in the name of Bhairava ji — in the name of any one devata of protective disposition, of those who are renowned for all these matters — or in the name of whichever shakti is worshipped in your house. There is no dosha of any kind in that.

What is the rule about jayfal in the khappar?

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.

One thing only is to be kept in mind, the speaker 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, since among Bhairav ji too there are many, Bal Bhairav, Batuk Bhairava, Kaal Bhairava, in some places jayfal is not given. So do not keep only the jayfal. When you offer the khappar in the name of Hanuman ji, the one jayfal that had been put in should not be kept: in the Kalika Yogini there is jayfal, with Hanuman ji there will be no jayfal. Everything else is arranged in the same way — arrange the whole khappar, and offer it while reciting the Hanuman Chalisa. However great the negative energy that has been sent, those things will move away by the effect of the Hanuman Chalisa and the effect of the khappar.

How is an asana given to a deity in avaran pujan?

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.

He says this is a subject of tantra. When all the devatas are invoked in Aavaran Puja, an asana is given. Suppose we are invoking Bhagavati Durga: in Durga ji's yantra, in the mandala, in the mandala of the Saptashati, when the pujan is being done, there is the trikon, the bindu in the middle of the trikon, and Bhagavati's invocation happens at the bindu. But before invoking Bhagavati, the lion is invoked. The name of Bhagavati's lion is Somnandi.

What is invoked within the form of Somnandi?

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.

When the invocation of Somnandi ji happens, the speaker says, then in the form which is Somnandi's, the invocation of everyone takes place within it. Kaal too is in it, Brahma, Vishnu and Mahesh too are in it, Bhagavati Lakshmi too is in it. In each separate part of his body, the dwelling of separate devis and devatas is held to be. So first their invocation is done, the invocation of Somnandi; and after that, the invocation of Bhagavati, that she will come and be seated upon him.

What is Hanuman ji's asana in a satvik householder prayoga?

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.

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

What is Hanuman ji's asana in the difficult tantra procedures?

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.

But when the clishta procedures of tantra are in question, the speaker says — when abhichar has to be destroyed, when there are negative things of that kind in the house — then there, in the form of the asana, the pret shakti and the pishach shakti present at that place is itself invoked as the asana. Know this thing, he says.

Where is it stated in scripture that pret and pishach are Hanuman ji's asana?

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.

And if you want to know this thing better, if it feels to you that it is made up, the speaker says, then recite the Panchmukhi Hanuman kavach. In the Panchmukhi Hanuman's kavach there is a symbolic description of this thing, that Hanuman ji is upon the pretasan; or recite the Hanumat Sahasranama, and in it 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.

Is it true that Hanuman ji withdraws before a Muslim tantra?

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.

You people are afraid, the speaker says, that if a Muslim tantra happens then Hanuman ji will move aside. Brother, he answers, he sits upon things even beyond those — that is his capability. Will all this stand before it? So it is a lack of information, he says, in those people who become frightened in this way. And they do not do it practically at all: they take the pret, pishach and Masan itself to be great, holding that masan is a very great shakti.

Why do people hold masan to be so great?

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 people who are famous, the big YouTubers, through whose medium information is nowadays reaching everyone — those people show and tell these very things magnified, the speaker says. So that is the kind of information that goes out among people. If today we are showing and telling, and the channel is small, then people will think this is a small thing, what will this one tell. So people will not give importance to that thing. But understand the matters, he says, and know what the truth is.

How does Hanuman ji take his seat over such a being?

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.

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 in that way — that it is upon them that he first places his foot. And the second foot, and then he sits upon a third; if there is one, he sits upon that one itself.

Do other deities take negative beings as their seat too?

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.

Just as Bhagavati Kali in her many forms is sarva-vahana, the speaker says — she makes every one her vehicle, she makes every one her asana. Bhagavati Mahapratyangira, for instance, sits directly upon the pishach. Upon whatever negative shakti there is, she seats herself directly upon it. Bhagavati Baglamukhi too sits visibly upon them all: that is, if it is a pret, she sits upon the pret — meaning she will suppress the pret first, so she will sit first upon that very one. In exactly the same way, Hanuman ji.

Mental weakness is precisely 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.

So this is not what is to be thought, the speaker says: that a tantra prayoga has happened in your house, and you, feeling yourself helpless, lose in your mind — someone will kill me, such and such will happen to me. Everyone takes advantage of that very mental weakness. Invoke Hanuman ji once with a hunkar. Invoke Bhairav ji once with a kilkari, with that bhava with which you shout. Try invoking them with that same bhava. Try offering an Ahuti in their name. Try surrendering to them.

Invoked with a full hunkar, Hanuman and Bhairav 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.

In the vidhi of the Kalika Yogini that has been given, the speaker says, the method of invocation is described — how they are to be invoked, with a surrendered bhava. Go and try invoking them. With a full hunkar, with a full kilkari, with full force, they come. In jolt after jolt they finish it off and go, whatever negative things of tantra there may be. But that bhava does not come, he says. And when we speak, people will say you are saying it very easily, nothing like that will happen. You are sitting with the belief that nothing like that will happen — and so it is not happening. We know, because with the people who do believe, it is happening.

The client's despair undoes the conviction of the pandit working for him

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.

You will not do it, the speaker says, because twenty-two of your twenty-four hours go in weeping — my thing went wrong, a tantra was done on me, such a thing was done upon me. And why does even the person who is doing something for you give no effect? Because you keep negativising him too. A pandit ji will go and do a havan for you and you will negativise the pandit ji so much: pandit ji, we had a havan done from such and such a pandit ji and nothing happened; pandit ji, we went and showed it to them and nothing happened. It will run in the pandit ji's mind first: nothing happens for this man, nothing will happen from me either. However surrendered he may be, he too will say, nothing will happen for this one — fine, get on with the work. Whatever came, came; what did not, did not. Learn to be positive.

Take the information you lack, but do not become a Lavanasura thrusting a leg into every matter

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.

If you do not have information, take information, the speaker says. But do not become a Lavanasura — coming into every single matter and thrusting your leg in, saying no, this is not the devi, such and such is not the devi, this is not so. You people do not even have information about whichever devi-devatas are worshipped in your own house.

If Brahm Baba and Shiva ji are both worshipped, which is to be taken as the devata?

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?

You say that Brahm Baba is worshipped in the house, the speaker says. But then this thing comes forward: Brahm Baba is worshipped, but we chiefly do the puja of Shiva ji, and Brahm Baba is worshipped below him — so now tell us which one we should take as the devata, Brahm Baba or Shiva ji. We said, accept both. If you have given respect to someone and given them a place at some time, then you have to accept them, do you not? Why will you remove them?

People fight either way, because the knowledge itself is missing

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.

And if we say to them, no brother, a Brahm is a bhoot, a pret, a 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 you have a deficiency in your 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. People are so confused about Hanuman ji that they do not understand him at all, saying what will happen from Hanuman ji, what will happen from the Hanuman Chalisa, nothing happens to bhoot-prets from these.

Which chaupai of the Hanuman Chalisa is used as the samput?

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.

There is a chaupai in the Hanuman Chalisa, the speaker says, and he recites it: 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.

How is the samput actually placed around each chaupai?

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 speaker demonstrates the samput aloud, running the protective chaupai on both sides of the first: 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, applying the samput, do the samputikaran of the forty chaupais. Those in whose house a pret, a pishach, a Musalmani Sayyid, a lemra-temra — whatever is seated there — do it, taking a sankalp.

What sankalp should be taken before the samputit path?

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.

The speaker dictates the sankalp: in the sankalp take this — that whatever kinds of tantra-vichar 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 of the Hanuman Chalisa composed by your supreme devotee Goswami Tulsi ji Maharaj, भूत पिशाच निकट नहीं आवे महावीर जब नाम सुनावे. Whatever kinds of pret and pishach there are in my house and family, in this place of mine, in this dwelling of mine — destroy them all, remove them from here. For this purpose I take the sankalp of reciting your path. Say it, he says, and begin the path. And after that, enjoy the show that Hanuman ji will put on there from the very first day.

Why does the effect not continue after the first day for most people?

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.

He notes that he had not spoken about the samput until now and is telling it live, and will make and show it later as well. What the cause is, 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 the path your energy will be considerably greater; the prets and pishachs will get the stick. After that the energy will lessen — because you have done the first day, and you are not going to observe the niti-niyam at all.

Which dietary rules does the speaker insist on for the samputit Hanuman Chalisa path?

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.

You have done the first day, and you are not going to observe the niti-niyam at all, the speaker says. You will not be able to remain without eating garlic and onion. You will not be able to remain without eating meat and fish. You will not eat Vaishnav food. And then you will argue over it. The people of Mithilanchal will say that in our region nothing happens at all without curd and fish — so how then, brother, are the prets and pishachs to flee from our region? A rule is a rule, he answers.

Bhagavati Janaki of Mithila is param Vaishnav, and so is her hridayeshwar Shri Ram

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?

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 visible Vaishnav form — you will not accept their rule, and after that you will talk big here that it is not going away. Then how will it go, brother? What you are eating, you are eating. Who will consume meat? Negative things want exactly that; they want blood, they want meat. And you are giving it, through the medium of your body.

Why does eating meat keep the negative entity in place?

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.

Entering into your body and into your jihva, the speaker says, they are taking that taste. So from where would they leave? When Tulsi patra becomes seated upon your tongue, when you do not offer bhog without Tulsi, when no bhog is made without bel patra, when the bhagwan and devata accept it and you accept it in turn, becoming pure and satvik — then something is obtained. And if fierce devas are seated in your house, then how is the pret and pishach running there at all, brother? Then something is amiss; you are falling short in something.

The devatas do not ask for meat all year — it is the greed of 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.

In the greed of the jihva you are giving it to the devata, the speaker says, but the devatas do not ask for it the year round, brother. We too know that the annual pujan runs, that the bali of Dashami runs. You keep bringing and giving it always, and giving it to those same devatas. You are giving nothing to those devatas; you are pacifying the greed of your own tongue, and then you put the name on the devata, and when the trouble increases you blame the devata for that too. This is your people's trouble: the rule is not to be observed either, and everything is wanted as well. So become a little alert — if you want to finish these things, there will be a little hardship.

What is the escalating ladder of remedies with Hanuman ji?

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.

On the first day you will do it and the trouble will be nineteen-twenty; on the second day nineteen-twenty, the speaker says. A time will come, after doing it ten or fifteen days, when it will not run before Hanuman ji. He has told the samput Hanuman Chalisa in that way; and if the tantrokta Bajrang Baan were samputit in that manner, what a dance it would lead the enemies, what a dance it would lead the prets and pishachs. Then there is the Hanuman Janjira. Think, he says, that the Hanuman Janjira will take at least five to six hours to recite. If it were done, what would the state be? Whatever pret or pishach there is, whatever Brahm, however great — it is not going to remain.

What dress is required for the puja of Hanuman ji?

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.

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. Brother, at least wear maryadit clothes: keep a dupatta on your head, wear at least a suit. Men too have no time — they will sit in shirt and pants, sit in half-pants, and if very pleased will wrap a red gamchha, so that it looks as if they have had it cut fresh from the bolt, or sit in their father's old lungi. From where will it happen? So sit having tied a ponchhta, and then see the effect of the Hanuman Chalisa.

What if the ordinary Hanuman Chalisa gives no result?

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.

You are doing the ordinary Hanuman Chalisa and nothing is happening — apply the samput, the speaker says. It is not happening from that — do the samput with Bajrang Baan. It is not happening from that — do the samput with Hanuman Janjira. It is not even possible that a pret or pishach's standing will remain such that it can keep sitting there. It is simply not possible.

A tantra done by one's own household people was reversed by the Hanuman Janjira

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.

And leave that aside, the speaker says — he is telling a true incident, an experience. 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 are 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 were doing it are weeping. All these effects happen, he says, and you will get to see it.

What if a person has been afflicted for ten or fifteen years?

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.

You have been afflicted for a year, afflicted for ten years, afflicted for fifteen years — however great the suffering, if you do it you will get the effect, the speaker says. At the start it may be that you do not get it; you may get it after some 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 in the house, do it in a temple, and come from the temple into the house. Do not blame others.

The pret is settling its own accounts, human birth alone being a karma yoni

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.

That pret and pishach too is settling its accounts equally, the speaker says — we have said this before. The yoni of the human being is a karma yoni. Pret, pishach and devata are all bhoga yonis; they are enjoying. Whatever karma you are doing now, whatever karma we are doing now, after dying we will get such a yoni and will enjoy it. There, whatever good or bad we do, no fruit of it will be received. Bhagwan Shri Krishna has said so in the Gita, he says; we have not said it.

The gaze of the kuldevi and kuldevata reaches across seven seas, known to you or not

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.

Every kind of doubt is there, the speaker says: that we do not know them, so what will happen. You do not know, he says. It may be that you do not know your own mother and father. Their drishti is so unfathomable that even if they are across seven seas, they are seeing from there that this is my child. It is visible to them what you are doing. Now what will you do such that they come to be with you and bring about your welfare — that, he says, will be the chief subject of the next session.

A Navchandi Mahayagya has begun at Govardhan Parvat against 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.

He makes a request of the listeners. The Navchandi Anusthan Mahayagya of Bhagavati Nav Durga has begun that day at Govardhan Parvat, for the destruction of the Mahamari named lumpy that has spread among Gau Mata — so that the mahamari is destroyed. So that Gau Mata is properly safe, and is saved. So many deaths have occurred that at present, he says, look around you: pure ghee of Gau Mata is not being obtained. For the sake of all these, it has been made possible only by the cooperation of all of them.

How long does the Navchandi Mahayagya run and how does it conclude?

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.

Today and tomorrow, two days, that whole anushthan is running, the speaker says. Tomorrow, the whole day long, there will be the Chandi Yag. Tomorrow, after the feeding of the brahmins and of the sadhus and saints and the rest, the Purnahuti is also to happen tomorrow itself.

If a child's kundalini has awakened, does the effect of maran end?

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.

Taking up the questions, the speaker is asked whether, if a child's Kundalini has become awakened, the effect of maran comes to an end. Kundalini becoming awakened and maran, he says, are two separate subjects. On those whose kundalini will be awakened, what particular effect tantra-mantra will have — that will depend. And it may also happen, and it may also not.

Can Bhairav ji and Mata ji be given bali in a single vessel?

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.

Asked about the bali given at Gajar, where Bhairav ji and Mata ji have one and the same patra, the speaker answers that yes, it can be given in one and the same vessel; there is no difficulty in it.

Can the first mantra of the Argala be recited during the eclipse?

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.

Asked whether the japa of the first mantra of the Argala Stotra can be done in the grahan kaal, the speaker answers: absolutely. Wherever you are and in whatever state you are, you can do it mentally in that way.

Can laung and kapur be given to Bhairav Baba as bali?

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

Asked about it, the speaker answers that absolutely, laung and kapur can certainly be given to Bhairav Baba in the bali.

Can the khappar puja be done for Bhagavati Baglamukhi?

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.

Asked whether the khappar puja of Bhagavati Baglamukhi can be done, the speaker answers: absolutely. Khappar Priya is her name, and the khappar is offered. It is offered for all the forms of Bhagavati. Each one has its own separate method.

What comes of doing dhyana for three hours continuously?

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.

Asked what will happen from doing dhyana for three hours continuously, the speaker says: a great deal will happen, brother. Why do you people fear the hours and the count of malas, or why do you ask about them? Do it, and see. What of three hours — it can happen in three minutes. There is an example of this: Shri Ramakrishna Paramhansa and his guru Totapuri. It took Totapuri forty years to take nirvighna nirvikalpa samadhi, and the same Ramakrishna Paramhansa went, and it took three days. He did not come out for three days when he went into samadhi. So what are three hours and three minutes — by deva kripa and guru kripa this is possible at once.

Can the Pratyangira Kavach be recited as manasik japa?

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

Asked by a listener whether the manasik japa of the Pratyangira kavach can be done, the speaker answers plainly that it should not be done.

May women place a chola on the kanda while reciting the Janjira?

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.

Asked whether women too may place a chola on the kanda at the time of reading the Janjira, the speaker says that the chola should not be placed, if you have written chola. Havan they can certainly do. They can do tantrokta havan; they cannot do Vedic havan.

How is a chola applied to a brass murti of Hanuman ji?

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.

Asked how a chola is applied to Hanuman ji's brass murti, the speaker answers that a chola should always be applied from below upwards. The orange SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess. which is Hanuman ji's should be prepared in pure ghee or in chameli oil upon a paan leaf. And applying it from below upwards with that same paan leaf is most excellent.

Is the effect of a sabar mantra temporary?

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.

Asked whether a Sabar Mantra's effect is temporary, or lasts for only a few days, the speaker answers that a sabar mantra becomes siddha very quickly, and its effect also finishes very quickly.

What is the havan vidhan for the five forms of the Panchmukhi Hanuman Kavach?

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.

Asked what the vidhan of havan is from the mantras of the five forms of the Panchmukhi Hanuman Kavach, the speaker says that each will have its own separate form and its own mantra. And beyond their dhyana mantra, the mantras of the five forms have been given; with those you can do havan.

What is the warning about the Hari-Markat mantra?

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.

But the Hari-Markat mantra, brother, is a masani mantra — keep that in mind, the speaker says. He declines to utter it, saying that if you read it you will understand. Keep in mind which devi-devatas are worshipped in your house. If a Brahm is worshipped, he says again, this is exactly where a guru is needed. If some shakti of pishachik form is worshipped, and you are going to do a havan of Hanuman ji's Panchmukhi form and are offering ahuti with that Markat mantra — then because someone is worshipped in the form of pishach, pret, masani and the rest, difficulty will come to them. Your trouble will increase, and then you will say that we did a havan of Hanuman ji and the trouble grew. Do havan with thought and understanding.

Which mantra is done for fear in sleep?

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.

Asked what should be done when fear comes in sleep, the speaker answers that it is the japa of the Navarna Mantra that is done in that case. It is a good thing, he adds, that japa is happening.

Is it right to serve a deity in the bhava of a brother or a child?

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.

A listener writes that he worships a black stone at home in the form of Bhairav, and serves it in the way of Laddu Gopal, so that it feels as if he were his younger brother. A very beautiful, good bhava, the speaker says. If someone worships a deva shakti in some form of their own — in the form of a brother or sister, in the form of mother and father — what could be better than that? If we take Shiva and Shakti as our parents, if someone takes Ganpati as his brother, if someone takes Bhairav ji as his brother, there is nothing wrong in it. But in excessive self-absorption — there is one Maharaj ji, a very old one, whose name he will not take — they begin to do all sorts of crooked and improper things, and that should not be done. Be a brother, but with maryada: they are devas, they are Mahashaktis, and they have their own maryada. Make them your brother with bhava, make them mother and father with bhava, but never forget the maryada of a deva.

Can a woman do havan alone if her husband does not?

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.

Asked about a wife not being able to do havan alone if the husband does not, and for the vidhi of daily havan and DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space. at home, the speaker answers that dhuni can be done daily; there is no difficulty. And in havan, you can do havan and the rest 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.

Can jayfal be given as bali to 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.

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

How should one raise energy for the bhakti of Hanuman ji and end fear?

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.

Asked how to raise one's energy for the bhakti of Hanuman ji, and how to end the fear in one's own mind, the speaker replies: a bhakta of Hanuman ji, and fear? Today, he says, he has told everything on the subject of Hanuman ji, whatever the special prayogas are. So fear and dread should not be present at all in the puja of Hanuman ji.

Does offering milk to Hanuman and Bholenath please Chandra Dev?

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.

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

Can the Bhairav pashan be awakened in the absence of a trishul?

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.

Asked whether, in the absence of a trishul, the Bhairav pashan can be awakened as the Bhairav trishul is, the speaker answers: yes, absolutely, it can be done. But whenever you keep a Bhairav pashan, they are not kept without sindoor being applied. He addresses the questioner by name and asks the others to note it too: 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 them with a chola of sindoor applied, that is, coated with it, as Hanuman ji is kept. As it is outside in temples and the like, so keep it at home too, with a chola applied.

A brass vigraha or trishul form is kept with 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.

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

What should be done for a girl born on a Thursday Amavasya?

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 listener from Purnia-Katihar says a birth occurred in their house on a Guruvar Amavasya, the girl is now becoming a year and a half old, and asks what vidhi can be done for the girl. You ought to have shown it at that very time first of all, the speaker says. Now that she is becoming a year and a half old, take some decision only after showing her janma kundali, since the birth is on an Amavasya. Not in this way, without seeing and hearing, he says.

May a person who eats tamasic food and wears no janeu do the Shiva 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.

For those who take tamasic food and do not wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., the speaker says, the Shiva Panchakshari Mantra together with the pranav should not be recited in japa. There will be difficulty, he says.

Which forms of Bhairav go with Sheetla Bhavani of Kade Dham?

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.

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

What should be done about a deity's than left behind at a former residence?

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.

A listener says he formerly lived in a government quarter where the than of Bhairav and Sati Mata had been built for sixty years; when he left the house they remained there, and now he does dhoop-dhyan in their name. It is very bad, the speaker says; a loss of life and wealth has occurred. He asks the questioner by name: you lived there sixty years and did pujan, so why did you leave and come away? And look at how the than that was built was built. If anything is established, even upon a stone, then if you cannot bring them in that way, first of all their Visarjan should be done. They should not be left just anyhow. And there is a vidhan for it, a method of carrying them; you could have asked some knowledgeable person, some pandit ji — pandit ji folk tell it too. It is not that a great expense will be incurred; there is a method, and it is only with bhava that one carries them, for devatas go only by bhava.

How strong is the Hanuman Janjira held to be?

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.

Asked whether the Janjira is abhedya, the speaker answers that absolutely, the Janjira is amogh and abhedya. The Janjira — that is the very thing he said, that if the samput is done with the Hanuman Janjira. If the trouble is very great, do the samput with the Janjira. What is to be said of the pret and pishach then, he says — the situation will go from where to where.

Were yoginis formerly worshipped by gotra?

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.

In earlier times, the speaker says, Yoginis used to be worshipped according to the GotraA family's patrilineal lineage name, stated together with one's own name during a Sankalpa., according to the kula gotra. In the course of time people went on forgetting, or from some cause gave a place to other shaktis as well and worshipped those chiefly. If you have the information about the devi worshipped according to the gotra, you may do pujan in her name; but the shakti who is worshipped at present, you cannot leave.

Why can a currently worshipped shakti not be dropped?

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.

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

Is it possible to have direct darshan of Krishna's bal leela?

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.

Asked whether, if one wishes to have direct darshan of the leela which was Bhagwan Krishna's bal leela, it can be done, 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 capacity does not reach so far back. But from some members of the sadhak family, information about such times is received: matters at least eighty or ninety years old, if not more. When those matters come out entirely accurate, then this much becomes understood: that devas do kripa, shaktis do kripa, so it is possible. And when an ordinary shakti, an ordinary lok's deva-lok shakti, the pitrs of the house, can do such kripa, then what can the Mahashaktis not do by their kripa?

Where can one learn to tie the ponchhta?

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.

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

A childhood fear of bhoots led to the Hanuman Chalisa being recited in secret

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.

A listener writes that in childhood she used to feel afraid of bhoots, and for this reason, even after being forbidden, she used to recite the Hanuman Chalisa secretly in her mind when alone, and that this had its effect. Very well, that is a fine thing, the speaker says.

Why should an afflicted woman not perform the remedy with her own hands?

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.

Answering a listener by name, the speaker says he has not looked at his matter yet and will look on Wednesday, and will not be able to look before Wednesday. But at the least have done what we told you, he says. If there is no man, then if some person from around or nearby does it, that is better — 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 we look at it; let it be completed, let the grahan finish, and then we will look at your matter and tell you what is coming out.

Can one worship both the true kuldevi and the shakti currently worshipped?

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.

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

At what hour does the Purnima begin, and when is Vaikuntha Chaturdashi observed?

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.

Asked at what o'clock the Poornima will start, the speaker first remarks that such a situation is being made nowadays that people finish everything one day in advance. Today itself Harihar Milan and Vaikuntha Chaturdashi were celebrated, because the Chaturdashi was in the pradosh kaal today. But if you go authentically, then since bathing in the morning has the greater importance, the Chaturdashi has indeed begun today, at 4:15 pm. So tomorrow, having bathed in the morning, Harihar Janmotsav, the Harihar Milan, and whatever daan-punya is to be done on account of Vaikuntha Chaturdashi, will be done tomorrow.

The Purnima begins at 4:15 pm, so Dev Deepawali falls in that day's 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.

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

The Purnima completes at the very time the grahan is running, which fixes the night worship

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.

In this way 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 when the grahan is on. So the night-time Purnima will not be there tomorrow, nor the day after, on the 8th. So on the 7th itself, whatever chief night-time pujan of the Purnima there is, all of that will be done tomorrow itself.

When does the sutak begin, and until when should a vigraha not be touched?

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.

And the pujan that is to be done 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. After your Purnima grahan is complete, you will touch them again after 6:20 in the evening.

How does one know a mantra has become awakened?

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.

Asked how one comes to know that a mantra has become awakened, the speaker names the questioner and says there is a video on the channel. It has been told in full detail; watch it once, he says.

What should be done about a kuldevata brought from another household?

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.

A listener says that his kuldevata is Shiva ji, who is satvik, but that his great-grandfather brought another household's kuldevata by stealth, one who takes tamasic bhog, and asks how that devata may be put out. They will not go out, the speaker answers, naming him. Deities and devis who are brought in this way — we understand, he says; you are speaking entirely correctly. This is within my knowledge, and being of this region I know well how the devatas of others are brought and what is done. You cannot remove them now.

Is there any way to release a kuldevata that was brought from another household by stealth?

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.

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

One case ran only in a single household — nothing happened while she stayed near her husband's people

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.

A listener describes something that sits upon the chest, and says that from the time of her marriage, as long as she stayed near them nothing happened to them, and when she went away to her maike the problem would start again. A video of just this kind will be on the channel tomorrow, the speaker says, in which he has told of a girl who was married, and after coming home following the marriage, as long as her husband stayed near her she had no trouble at all and stayed perfectly well; but as soon as he went away somewhere for business, her condition became very bad. What kind of tantra it was and how she got free of it — all this experience will be found in the video on the channel tomorrow, he says; everything has been done and it will be uploaded.

Can trikal gyan and puchha be attempted during a grahan?

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.

Asked about the time of the grahan and a sadhana of trikal gyan and puchha, the speaker names the questioner and says that through these, one should not enter into the chakras without a guru.

The Brahm living in the house was reported to have grown weak 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 listener writes that it later came to be known that her husband too — and the Brahm, who had become weak from living in her house — and that her husband is entirely well now, and that this is the effect of the Hanuman Chalisa. A direct experience has been shared here, the speaker says, before all of you, by the listener whose name he gives, who has told her own experience. All of you should take a lesson from it.

What if intense Hanuman practice brings wrong thoughts into the mind?

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.

A listener says that when the puja-path of Hanuman ji is done intensely, or when the Janjira or Bajrang Baan is done, wrong things begin to come into the mind, and BrahmacharyaStrict celibacy required through an extended ritual observance. is not maintained in the mind. Yes, the speaker says, this is a matter of difficulty.

Why do results not come to those who behave badly?

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.

People sit and say that Hanuman ji did nobody's work, that we did puja in such a way and nothing of ours happened, the speaker says. You look at other people's sisters and daughters with crooked eyes, and you want your work to be done by Hanuman ji. When the work is not done, you will go and join up with those against dharma, speak crookedly about Hanuman ji, and still think that your work should get done. Is that possible?

What is offered as ahuti in the havan of the Lalita Sahasranamavali?

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.

Asked what should be offered as Ahuti in the havan of the Lalita Sahasranamavali, the speaker answers that if the person is Diksha-initiated it will be better. And if not, then you can do it with ghee and madhu.

Why does the sawari not come openly?

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.

Asked why the sawari does not come openly, the speaker answers that it is from a lack of energy, or from a Vachanbaddha bond of some kind, that the sawari does not come openly. Either your level of energy has not become such that she may come openly. If she were to come openly, disorders would begin to appear in your body — so it is in one way or another a kripa on her part that she does not come openly. Second: if she is bound in some kind of vachan, if someone has stopped her, if some bandhan has been laid saying she is not to come, then there will be difficulty.

A grihastha tantrokta Hanuman Panch and Badvanal Stotra is planned, 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.

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

Is the Panchmukhi Hanuman Kavach harmful in a house where a Brahm 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.

Asked whether, if a Brahm is worshipped in the house, the recitation of the Panchmukhi Hanuman Kavach is harmful, the speaker answers by asking back: no — which Brahm is worshipped? Brahm are of fifty-two kinds, he says, naming the questioner and asking which region he is from. And under which vachan is the Brahm worshipped in your house?

When does worship of Hanuman ji become harmful in such a house?

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.

If that Brahm is in the deva koti, the speaker says, 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, that you should do the seva-puja of Hanuman ji — then take their permission and do it. There is no difficulty. But if a prohibition has been placed upon the puja of the devatas themselves — that you are not to do this puja, that you are not to do it in this way — then it is harmful.

What if one has had an anushthan done but cannot do 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.

Asked what should be done if an anushthan has been had done but the dashang havan cannot be managed, the speaker answers that japa can be done. Yes, japa can be done.

Is the full fruit of sadhana obtained only in the solitude of the night?

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 listener writes that the full fruit of sadhana is obtained only in the ekant 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 in the daytime as well. At night, he says, you can do it in the prangan of the temple. It is not necessary that you sit right in front of them, if there is room there.

The daily order is 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.

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 the twelve Jyotirlingas, he says, naming the questioner: you have simply skipped Shiva ji, saying that Bhairav is Shiva himself so we are doing Bhairav ji's. That is all right, but do Shiva ji's as well.

To which deities may jayfal and lemon be given?

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.

Asked to which devatas jayfal and nimbu may be given, the speaker answers that they may be given to all the ugra shaktis, to all the ugra swaroops. But in deva shakti, jayfal is not given to very many. To those who are devis, it is given.

What if one could not keep one's sadhana secret?

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.

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 fine, there is no difficulty. Such a difficulty will not arise. But do not make a display of it — there is a way people have of saying, oh, we do this path. In all the experiences that we keep, he says, we never tell anyone's name; we put up an experience only so that you people are motivated.

He needs motivation like anyone else — he is no 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.

We also get motivated, the speaker says. Have we come from Mars, that we should not need motivation? Someone tells us: brother, you told this method, this path to recite, we did such a havan of Hanuman ji and we had this experience. Then my manobal too increases — that when it happened for them, I should do more seva-puja. We are not some param siddha of the Himalayas, he says, that the desire will not arise in us.

When should deep daan be done in relation to the eclipse?

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.

Asked whether deep daan should be done after the grahan, the speaker answers: yes. The Deepdaan of this Purnima, of the Kartik Poornima — the Purnima is beginning tomorrow, so if you wish you may do it tomorrow evening as well. And if you wish, do it the day after, after the grahan has ended: after bathing and washing, after the moksha, having done the darshan of Chandra Dev, having bathed and washed, having purified the place of worship — that is, having sprinkled Gangajal and the rest over all the devatas — then do the deep daan.

Should a Sai Baba murti be kept in the puja room?

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.

A listener asks whether the puja of a Sai Baba murti was to be kept in the puja room earlier and not now, and whether in earlier times the devi-devatas accepted that puja or not. This has become a separate subject, the speaker says. For the rest, do not keep them.

Are kundalis generated on websites reliable?

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.

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

Why a sawari does not come can be said only 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.

On the question of the sawari not coming openly, the speaker says that which devi-devatas they are — it can only be spoken about after knowing all those things.

Is it right to do Apsara sadhana, and in the form of a lover?

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.

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

Why is Vindhyavasini worshipped rather than Dhumavati in a mahamari?

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.

Asked why he does not petition Maa Dhumavati in the mahamari, the speaker answers: we will petition the very form in which we have faith. Our faith is entirely in Vindhyavasini. The ten Mahavidyass are situated within her form; she is the Mool Prakriti. We will petition her alone. Your faith is in Dhumavati — you petition her. For us she will herself assume the form of Dhumavati, if she has faith in our bhakti, in our shraddha, in our surrender. Whichever form our faith is in, whichever form our belief is in, it is to that same form that we surrender and do whatever we do. We do not change the form.

Can a jhaada be applied to someone with one's guru mantra?

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.

Asked whether a jhaada can be applied to someone with the guru mantra, in the context of tantra kaat, the speaker answers that if your guru ji has given you the order, then you can apply it.

What is the danger in applying a jhaada?

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.

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

Does the Hanuman Chalisa itself need to be made 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.

The Hanuman Chalisa is siddha in itself, the speaker says, addressing the questioner by name. 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. Now, to explain it to people one has to speak that way — that make the Chalisa siddha — but it is svayam siddha.

Tulsidas made Shankar ji the witness: 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.

What has Shiva ji said, the speaker asks, and quotes: जो यह पढ़े हनुमान चालीसा हो सिद्धि साखी गौरीसा. Yes, Tulsidas ji has said it, he says: that whoever reads the Hanuman Chalisa, his every task 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 then how can you say it will not be siddha? Make the effort; it will certainly happen.

Is counting japa on the fingers a valid method?

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.

Asked to tell the vidhi of doing japa by counting on the hand, the speaker says: ah, you are speaking of the Kar-mala. Very well — this too is correct.

How is the sadhana of Gandharva Raj Vishwavasu to be done?

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.

Asked how the sadhana of Gandharva Raj Vishwavasu is to be done, the speaker says the sadhana of the Gandharvas can be done, but for it one should first chiefly do three sadhanas. Do them being initiated. The sadhana of Shiva ji, the sadhana of Yaksharaj Kubera, and only then the sadhana of the Gandharva Raj. The sadhana of Ganesha too will be necessary in this.

Should sindoor be applied to a silver trishul?

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

Asked whether sindoor should be applied and kept on a silver trishul, the speaker answers that on Bhairav ji's trishul it can be applied. On Shiva ji's trishul, bhasma and chandan can be applied.

How are a gandi shakti and chowkis cut?

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

Asked how a gandi shakti and Chowkis are cut, the speaker says there is a whole method for it. For ordinary people, it is by the prayoga of the Hanuman Chalisa and the Bajrang Baan.

What if liquor and meat are used in the food of the household?

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.

Asked by a listener whether, if madira and mans are used in the food, there is difficulty with satvik puja, the speaker says: do not worry. Praying to your ishta and aradhya, change the swaroop. You can do the upasana of Bhagwan Narasimha. You can do the upasana of Kaal Bhairav or Batuk Bhairav too in such a way that no dosha attaches. Do the upasana of the form of Bhagavati Kali.

Does japa of the Batuk Bhairav mantra harm a pregnancy?

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.

A listener says that in Navratri she did japa of the Batuk Bhairav mantra, not knowing that she was pregnant. No, there is no mistake of that kind, the speaker says, naming her. From japa of the Batuk Bhairav mantra, or from japa of Bhagavati's mantra, no negative effect falls upon a pregnancy. If someone has told you this, they have told you wrongly. Bhairav ji is a Mahashakti; he himself stays ready for the protection of all these.

Who guards a child at the time of pregnancy?

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.

Whenever the time of pregnancy comes, the speaker says — and he has told this in an earlier live as well — first of all there is Bhagavati Shashthi, who is Devi Sasthi, Dev Sena. For the protection of the child, it is Bal Bhairav who goes with her, Batuk Bhairav who goes with her, the swiftest of all. Bal Bhairav eight, Batuk Bhairav sixteen. In this manner they go, and they protect. It is simply not possible that anything of this kind occurred on account of a kavach path. Take this thing out of your heart, out of your mind. There is no mistake at all. Deva yoga and everything else may be accepted, but from your side no mistake occurred on this account.

What is the pranav, and what should those who do not wear the janeu do?

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.

Asked what the pranav is, and what those who do not wear the janeu are to do, the speaker answers that those who do not wear the janeu should do japa without the pranav, without this. He adds, on a separate question, that Bal Tripursundari may be taken up if one is initiated.

What should be done when an unmarried girl who became sati was worshipped, but nobody knows who she was?

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.

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

What is the method of rising from the asana after puja?

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.

Answering a listener by name, the speaker says the ordinary method is that same one: 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 a little, pour water, and then, saying Indraya Namah, apply water three times to the forehead, and only then lift the asana away.

Should elaichi be offered upon the kapur?

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.

Asked about it, the speaker says that elaichi should not be moved or offered upon the kapur. Separately, replying to another listener by name, he repeats that elaichi is not to be offered on kapur; laung is to be offered. He also settles a further question here: no, only one of them will be done — either Kali ji's or Tara Maa's.

Can the Chandi Kavach be recited during the eclipse?

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

Asked whether the Chandi Kavach can be done in the grahan, the speaker answers that absolutely, you can do it.

Is it right to coat Bhairav ji in black kajal?

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.

A listener asks whether it is right that he has applied a lepa of black kajal to Bhairav ji. So you have made Bhairav ji entirely black, the speaker says, naming him. Very well: if it is done in your region, then it is all right.

What is suggested for a brother missing for nine years?

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 listener says that for nine years his younger brother has been missing. With Hanuman ji, the speaker says, naming him — message once on Telegram and we will send you the Sampoorna Hanuman Chalisa. Do it with that; and if he wills it, then certainly.

What should be done when such things are happening in the house?

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

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

Is there a dosha in using the dhara in a havan done alone?

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.

A listener asks about doing havan alone: after giving the initial ahuti with ghrit and then giving the pradhan ahuti with sakal, whether there is any dosha in using the dhara. You can give the dhara, the speaker answers; there is no difficulty.

The grahan runs 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.

The time of the grahan, the speaker says, is from 5:10 in the evening to 6:20. He adds, in reply to another listener, that they are certainly moksha-giving.

Can siddhis be obtained in the grahan kaal?

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.

Asked how siddhis can be obtained in the grahan kaal, the speaker says everything has been told already; what more is there to say. Addressing another questioner by name, he says: you have to obtain siddhis — for that you want siddhi, do you not, and 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 desire will go on being obtained by you of itself.

On which day is the eclipse fast to be kept?

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.

Asked what the upvas is to be kept for, the speaker answers that for the grahan, the grahan one, the upvas will be on the 8th.

How should ghee and guggul be given in a havan?

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.

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

The mantra sent in belongs to the Tantrokta Devi Suktam, and is not to be done 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.

Answering a listener by name about a mantra he has written, the speaker says that this is a mantra of the Tantrokta Devisuktam. According to him, he says, ordinarily it should not be done very much. Separately, he tells another questioner that it would be very good to have Shaligram water given to them to drink.

Is a protective circle needed in a temple during the eclipse?

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

Asked about it, the speaker answers that no, there is no need of placing a suraksha ghera in a temple in the grahan kaal. On the vidhi of Surya arghya, he says that people can do it according to their own vidhi, and asks what he can say in it — everybody will not walk according to his forbidding or telling.

Can Hanuman ji be taken as one's guru for mala japa?

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

Asked whether Hanuman ji can be taken as guru for Mala japa, the speaker answers: why can he not be taken? Accept him absolutely. When the same question comes again later, he says: how many times will you ask.

Can a bhoot seize someone who wears the janeu?

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.

Asked whether bhoots can seize even a person who wears the janeu, the speaker says: if the reality is spoken, then 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 devatas are invoked in its nine tantus — you will be knowing this if you wear the janeu. There is no such Mahashakti of theirs that escapes; the invocation of all the Mahashaktis takes place. Everyone is consecrated there for you in the janeu, together with the pranav. So it is simply not possible.

What effect does the janeu have on higher-yoni entities?

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.

For this very reason, the speaker says, from the janeu, the prets and pishachs who are of that sort of yoni, those of a high yoni, also become quiet.

Should a person be karma-pradhan or bhakti-pradhan?

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.

Asked whether a human being should be karma-pradhan or bhakti-pradhan, the speaker says: read karma yoga and bhakti yoga both in the Bhagavad Gita; whichever seems proper to you, karma yoga or bhakti yoga, walk according to that. In my view, he says, while doing karma one should surrender the fruit of that karma to one's aradhya. That itself is the greatest bhakti, and that itself is the greatest karma.

Jagadamba willed the Navchandi at Govardhan, and its 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.

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 at Govardhan Parvat — we should not then say that we are having it done, that we did it. This 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. Jagadamba's was the wish; she had it done, and to her that fruit is surrendered, to her that work is surrendered. She is having it done; it is her wish. This is what should be done.

How many malas of the guru mantra should be done in the eclipse?

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

Asked how many malas of the guru mantra will have to be done, the speaker says: do not do malas. From the time the grahan starts until it does not end — continuous japa.

Does japa of a sabar mantra increase tapobal?

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

Asked whether tapobal increases from the japa of a sabar mantra, the speaker says that it also depends on which mantra it is in the sabar. Tapo-bala and mantra bal certainly do increase.

When is elaichi given upon the kapur at all?

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.

Elaichi is not to be offered on kapur, the speaker says, naming the listener: laung is to be offered. In a Surya Grahan, elaichi upon kapur is given when the seva-puja of the Gandharvas takes place — not just so. If in someone's Mandala pujan there is a Gandharva, then it is given.

A listener saw the devi with eyes closed during a Surya Grahan — is the mantra siddha?

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.

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

Can the tantrokta Lakshmi kalash be established on Vasant Panchami?

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

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

How quickly can tapobal be lost?

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

Confirming a listener's point by name, the speaker says this is correct: tapobal builds very quickly and finishes very quickly. It will be finished even in one apradh.

What destroys the effect of a sabar mantra one has perfected?

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.

You have made a sabar siddhi and spoken of it in an assembly, the speaker says. You will get to read this everywhere too: from speaking a sabar mantra in a sabha, its effect goes away. And even from crossing the ocean. Now suppose you have made a sabar mantra siddha here; by the effect of the mantra you obtained much wealth and the rest, and with that same wealth you went off to tour Mauritius, to tour Switzerland. When you come back, the mantra will not work.

Can the sawari open through an anushthan of the Hanuman Chalisa?

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

Answering a listener by name, the speaker says that yes, absolutely, the sawari can open from an anushthan of the Hanuman Chalisa. To another listener he says that of the vidhis he has told today, do whichever seems right to you; he had told her before as well. Do it and see.

How long does it take to remove a prayoga that has been done?

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.

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

Should the path be supported by a havan as well?

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.

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, he tells the questioner by name. If there is a little havan, then these things will finish as quickly as possible.

What if one is not in a pure state — can japa still be done with the pranav?

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.

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

What is the warning about the Langulastra?

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.

Think a thousand times before using the Langulastra, the speaker says: in jyotish it is a bad thing. The Langulastra is Bhagavati Baglamukhi's brahmastra — as people take up the thirty-six-akshari now and then and keep getting troubled. In the thirty-six-akshari it may be that you get kshamadan. But in the Langulastra kshama is not given. Wherever a mistake occurred from your side, the first destruction is of the one performing the prayoga. So think before using the Langulastra, and only then do it.

When may the Langulastra legitimately be used, and where does it stand among Hanuman ji's 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.

In reality, the speaker says, there should be a tantra badha upon you, the enemy should be in the wrong, and you should properly know the vidhi of the Langulastra. Of however many astras Hanuman ji has, the Langulastra is the fiercest. Among Hanuman ji's five chief astras, he names Vajrastra, Kapinakhastra and Langulastra, and says there are two more whose full name he cannot recall. In them, the Langulastra is held to be the fiercest.

In what ways is jayfal offered to the deities?

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.

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

In which Hindi months do the Shakambhari and Aghor Navratri fall?

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.

Asked in which Hindi month the Shakambhari and Aghor Navratris fall, the speaker answers that the Shakambhari will come now, in the middle of December and January. And the Aghor one is yours around Bhado, Bhadrapada Maas.

Should dhoop and a lamp be lit during the eclipse?

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

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

Can a havan be done with the Janjira or an astra mantra?

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.

A listener recalls that he had once forbidden havan from any Janjira or astra mantra, and asks whether he meant that a havan of the Hanuman Janjira mantra is not to be done. He answers that from an astra mantra, from the Janjira, dhuni should be done. And as to how the havan is to be done: only and only with ghee and guggul. In DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space., other things are used.

Does the method of havan change where a place is full of bhoot-pret?

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.

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

Is a havan needed at all in order to make something siddha?

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.

And 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 to do a havan with it either. You can offer ahuti in the name of those whose Janjira you have made siddha, with their name-mantras and so on; that will be done. Dhuni you can do with it.

What bhog should a diabetic offer in sadhana?

In our house, the speaker says, entirely satvik food is made, and the food that is made here we do not even eat without offering bhog to Bhagavati Vindhyavasini. So offer as bhog whatever you eat: offer the pure satvik food that you eat as bhog, and then eat it. It is to her in the form of Annapurna that the bhog is offered.

Asked what bhog should be offered in sadhana if one is diabetic, the speaker says that in our house entirely satvik food is made, and the food that is made here we do not even eat without offering bhog to Bhagavati Vindhyavasini. So offer as bhog whatever you eat. Offer the pure satvik food that you eat as bhog, and then eat it. It is in the form of Annapurna that the bhog is offered to her; we do not eat without offering bhog. Even those of the Krishna Conscious movement, he adds, who in whatever way are in the shelter of Bhagwan, promote and teach this thing, that we do not eat anything without offering bhog — so this is nothing new. Offer the food that has been made as bhog, and accept it in the form of prasad.

Is Gandharva sadhana obstructed?

Gandharva sadhana is a separate thing, a separate subject, the speaker says. There will be no obstruction, but do it with thought and care.

Gandharva sadhana is a separate thing, a separate subject, the speaker says. There will be no pratirodh, but do it with thought and with care.

Does the speaker give guru diksha?

A listener says he is a disabled person who cannot reach him but wishes to receive guru diksha, and asks how he can. Contact on Telegram, the speaker says by name. We do not give diksha to anyone, he says, but we can guide you as far as possible; and if it is possible through some worthy and proper sadhak, or a guru who may be available near you, and if it can be managed by me, then we will have your diksha done — if you are in the state where you have to move ahead by taking diksha.

A listener writes that he is a disabled person, that he will not be able to come to him, but that he wants to receive guru Diksha, and asks how he can take diksha from him. Contact on Telegram, the speaker says, naming him. We do not give diksha to anyone, he says, but we can guide you as far as possible; and if whatever is possible can be managed — through a worthy and proper sadhak, or through a guru who may be available near you — then, if it can be managed by me, we will have your diksha done, if you are in that state where you have to move forward by taking diksha.

What if a devotee has pulled away one's devata?

A listener says a devotee has pulled their devata away from them. Pull him and bring him back, the speaker answers by name. He has pulled your devata away — he cannot pull away your aradhya, your ishta. Take their help.

A listener says that a devotee has pulled our devata away from us. Pull him and bring him back again, the speaker answers, naming him. He has pulled your devata away, has he not — he cannot pull away your aradhya, your ishta. Take their help.

Hanuman at Patal, Makardhwaj, and the search for Sita ji are the precedents

When Ravana went into Patal taking Ram ji himself, the speaker asks, who was it who beat the two of them and brought them back? Who sent their devi into Patal, and who became Makardhwaj, the king of Patal, afterwards? Take his help, speak to him. When brothers were lost, who searched for Sita ji — Hanuman ji searched, did he not? So tell him that my brothers are lost; he will search them out and bring them.

When Ravana went into Patal taking Ram ji himself, the speaker asks, who was it who beat the two of them and brought them back? Who sent their devi into Patal? Who became Makardhwaj, the king of Patal, afterwards? Take his help, speak to him. When brothers were lost — who searched out Sita ji? Hanuman ji searched, did he not? So tell him that my brothers are lost; he will search them out and bring them. Whoever has carried off your devata, go into the shelter of Hanuman ji, speak to him, do his sadhana. Their devata will come; as for the one who has carried them off, leave him — in a particular place a wire will be put in and it will be brought out of his mouth. You people should at least make the effort.

Doubt withdraws the deity; surrender is what brings out their capability

You doubt your aradhya, the speaker says — that they have no capability, that they have no strength. When you do that, they too say: very well, child, I have nothing, look after your own affairs yourself. If you place faith in them, if you become surrendered to them, then they are capable of doing a very great deal.

Closing the session, the speaker says that the next day's subject will be wonderful, and that whatever motivation the listeners received today about Hanuman ji will be increased tenfold tomorrow — the motivation that was for Hanuman ji will be received for your own devi-devatas, and it will go away with the doubt itself. You doubt your aradhya, he says: that they have no capability, that they have no strength. When you do that, they too say: very well, child, I have nothing, you look after your own affairs yourself. Place faith in them, become surrendered to them, and they are capable of doing very much indeed.