Why Tantra Is Kept Secret — Gupt Navratri for the Householder, and a Long Live Q&A

The subject begins, he says, from this: whenever we perform tantra pujan, why was it said that it should be kept gupt in it? The very meaning of tantra is to keep every thing secret. In the household — understand this about Sanatan culture — from the taking of birth right up to death there are a great many such things that are connected with tantra. Things about which, knowingly or unknowingly, we may have no information at all, and yet we do them.

From the time we take birth, the speaker says, look: Sutak kaal falls first of all. In sutak kaal, when a child takes birth, if he has fallen in a mool nakshatra — of which there are four or five nakshatras — then there is what is called satiisa in common speech on the twenty-seventh day: when that nakshatra comes again after twenty-seven days, the pujan of that nakshatra will be done, and from there the sutak kaal will be held to have ended. That too is a subject of tantra. And when a death occurs, the patak that attaches in a death, and all the things done in the period of that patak — that too is a subject of sutak.

When this earth observes the Ambubachi parva — in which it is said that Jagadamba, the earth which is a form of Bhagavati Jagadamba, becomes directly rajaswala — that too, the speaker says, is a form of tantra. But all these things have been kept secret. In today's time the secrecy is being broken. A child is being born and people are nowadays making a video of it as it happens. Forget the shashthi. It is said, in a manner of speaking, and in some region or other this is current, that before the shashthi pujan even the father should not look at the face. And those children who have fallen in the mool, who have fallen in the satiisa, are very often forbidden entirely. The old, elderly people will know this.

Now it is a fashion, the speaker says. Now until people take a selfie and post it — that we have become a father, we have become a mother, we have produced a child — the thing does not count at all. But in earlier times, until the nakshatra pujan was done according to the nakshatra, and in some cases the daan and the rest such as chhaya daan or oil daan, the father would look first at the face by seeing it in the oil, would complete all that daan and so on, and only after that would look at the face of his own offspring. In the present time all these things have thoroughly finished. So this was a synonym of tantra; now it is not. Now people have forgotten this thing in modernity.

What harms can come of this, the speaker says, nobody today considers at all — that yes, on account of this act we are performing, this follows for the father. In the earlier stories you will have heard that as soon as the father looked at the son's face, such-and-such a Dosha attached to him: someone became blind, someone got some trouble in the body; his sight fell upon him and difficulties came in the body, skin disease and so on occurred. So somewhere or other, from the Pauranik point of view, an attempt has been made to place this thing — what the purpose behind it is, and why it should be done so.

When we take birth, the speaker says, it is according to pre-determined karma — whatever karma we have performed in the earlier birth — that we get this birth's kundali, that is, whichever nakshatra we are taking birth in. And whichever presiding deities that nakshatra has, whatever its graha adhipatis are, whatever the rashi is — according to all of them an effect falls not only on us but on our entire family. A child took birth and the family began to rise; the parents began to rise, everyone began to stay healthy, Lakshmi began to increase in the family. Somewhere else a child takes birth and accidents begin to happen in the family, difficulties begin to increase. So somebody's birth becomes a cause of this.

In exactly the same way, at the time of death too, when some elder attains death, after their going a good deal of increase of Lakshmi occurs in the house — those who are satpurush. And very often it happens that after the death of certain people accidents begin to increase in the house, and a very great loss of Lakshmi in particular begins. So in this too there is tantra somewhere. Because people nowadays break its secrecy, difficulties fall, if not today then tomorrow, in the child's life as well and in the family life as well. This is why there is a maryada here: that when a child takes birth, keep him gupt.

The second thing, the speaker says: all of you will be reciting the Kavach in the Durga Saptashati. Everyone listening will read in it that the deities that arise together with the birth, when a child takes birth, are made distant by the effect of the recitation of this Kavach. So, brother — which deities appeared along with the birth? The question will have come into your mind at some time. The Saptashati is in itself a vast tantra. Let us look at what is described there from the point of view of tantra as well, he says.

From the very time of birth, the speaker says, it is said that after becoming about sava varsha old — that is, one year and three months, fifteen months — a child's memories of past birth, however many there are, slowly and completely come to an end. The body has been newly taken; the atma is the same. And along with that atma, whatever siddhis, whatever japa and tapa, and whatever good and bad karma are attached to it, according to that very order, along with the panch bhautik body five yonis are held to go with it.

If you go according to the nakshatra, the speaker says, then according to the nakshatra there are deities, according to the nakshatra there are trees, according to the nakshatra there are creatures of the sarisrip yoni; and all have been assigned a dhatu. In exactly the same way it is held in tantra that if at any time in the kula, let us suppose, some pregnant woman attains death for some reason — then on whatever nakshatra her death occurred, on whatever day it occurred, look, people particularly observe the day: a maan falls in the house on that day. It is said that on that day people do not get their hair cut, do not perform any good and auspicious act, do not begin a journey and so on. People still observe this in places: that today, brother, such a thing had happened, so on this day we will not begin.

Bring this very thing into tantra, the speaker says. That unfulfilled atma — because it was caused pain at some time — will not consider what effect will fall or not fall upon the person, the child, taking birth in its own family. Along with the birth: if she was pregnant, then the child that was in her womb, who may have gone in the form of masan, may have gone in the form of kalva, will attach itself somewhere along with her at that time. And the woman who is becoming a mother, in whose breasts the milk is to descend — this is why very often the milk does not descend in the breasts; this becomes a subject here — she will somewhere be drained by that unfulfilled atma, on account of that child whose death occurred in the state of pregnancy.

It may be from two or three generations before yours, the speaker says, but it is still there. Understand this subject: it is present from before in the kula, its gati and mukti have not occurred. It is possible it was not activated at all earlier, that it did nothing, that it lay quietly and peacefully. But at the time of somebody's birth it became activated. Then it will be held that when her death occurred, if some person had been the cause of it, and his own prarabdha is to be undergone by him, he will again come and take birth in that very house — and when he takes birth, this unfulfilled atma, tied to the earlier karma, will attach itself to them.

This is why, by the recitation of the Kavach — what is happening by the recitation of the Kavach? PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. is being cut. You are taking Bhagavati's name so many times, you are saying: O Bhagavati, you protect from this side, you protect this limb of mine — of each separate form. So somewhere by that naam japa, and because the Kavach is a Brahma Kavach, a kavach spoken from Brahma's mouth, by their effect all these things are cut. This prarabdha is cut, and doshas of this kind are removed.

This is the first thing, the speaker says, and it is for this reason too that it has been forbidden: that whenever a child takes birth, until his shashthi is done, until all the initial karmas and so on are done, his face should not be highlighted in all places. Many kinds of suffering can come to him. In particular, somewhere it is of six days, somewhere of twelve days, somewhere of thirteen days; and if he falls in the mool of the nakshatra and so on, then of twenty-seven days. In tantra this has its importance.

Now moving further, the speaker says: how should one proceed with this in the navratra? The very first thing is your puja place. You highlight it, you do puja, you take a photo and put it in your status: you are doing very good puja, you have decorated it very well. All the punya karmas you perform, which are established in this Shri Vigraha — think, if every day you are doing a hundred malas of japa and offering those hundred malas to the vigraha of your ishta, then by the energy that is being offered to them your punya is increasing. Each time you take darshan your punya will increase. When another fifty people take darshan of that same Shri Vigraha, their punya too will increase — and there will be a depletion of your punya, because it was your own personal thing, limited to you, limited to your family; but you have put it outside.

If you look even at a book or a grantha connected with a tantric guru parampara that was written later, the speaker says, it is very often stated in it: this mantra should be kept secret like the kulavadhu, this Yantra should be kept secret like the kulavadhu. The purport is that all the Shri Vigrahas established, worshipped and offered to by you, all the yantras to which you offer japa and havan and the rest, and the japa mala — this is why it is said to keep the japa mala in a gomukhi, and not to wear the japa mala. All these things should be kept confidential, because whichever other person takes darshan of it and so on will also obtain that punya.

Everyone knows the story of Gayasur, the speaker says. Gayasur had asked for this very boon: that whoever falls before me, whoever my sight falls upon, whoever becomes visible to me — let his gati occur, let his mukti occur. Then even very great sinners began to be liberated, and the devatas came into very great difficulty, saying that creation had become unbalanced. Then they said to Brahma ji, brother, do effect some resolution. So Brahma ji said: O Gayasur, there is no place more pure than your body, so I wish to perform a yajna upon you. And Brahma ji began to perform the yajna upon his body.

When the yajna was performed and neared completion, the speaker says, it seemed that Gayasur would now rise — and then what would happen? So different deities became established on different limbs. Even so, when Gayasur began to rise, Bhagavan Narayana placed his feet on his heart and drove him down into the earth. At which Gayasur, delighted, said: O Narayana, even had I done much more punya than this, I could never have obtained that your feet should remain always upon my heart. Giving Gayasur many blessings and boons, it was said that the sadgati of the pitrs would occur in his kshetra alone. It is said: all tirthas again and again, and Gaya once. This is why Gaya has its importance. And this same one, in an amshatmak form as the Vastu Purush, is established in our house — this same Gayasur. So his puja in the house, all these gupt things: who in today's time keeps these subjects in mind? The Vastu Purush in the Ishan corner, that is Gayasur, who is the supremely pure satvik shakti where Brahma is seated, that is, where auspicious shaktis are seated — it should never be shown. People nowadays put it in their status.

Tantra in itself is entirely a subject of keeping things secret, the speaker says. What then should you do in the navratra? First of all, as he says in several of his videos: do the pujan of your own ishta, but in the Gupt Navratra do japa, and three works should certainly be done separately. The first work is this: whichever Kuldevi of your kula, together with whichever Bhairava, about whom you have information — and if you have no information, then in their name — because in a kula there are both a devi and a Bhairav.

The pujan of the kula should certainly be done; it becomes the most necessary. And about it one should never tell anyone at any time. About the kula Bhairav you are neither to ask in place after place nor to tell. If you have the information, do it; if you do not, ask the people of your own house, ask the elderly — not go on posting in place after place, go on commenting. And even if you do know, never tell anyone this: look, these are the deities of my kula, this is the Bhairav of my kula, they are this powerful. In all these subjects one should never tell. A great many people have the information about which deities of their house they are, but they do not perform the pujan and path. At the time of Gupt Navratri, two works should certainly be done in their name: a lamp and a bhog — and that too in the night hours, or before sunrise. Even if you do only this much, the time of the navratra is a very fierce time for obtaining the grace of any shakti.

The second thing, the speaker says: if you are very greatly troubled in the house by any kind of tantra and it is not getting done, then the Gupt Navratra is that time when you may go to some Shakti Peeth, or to some temple away from the house. How far away should the temple away from the house be? Take at least a hundred metres' distance: some Shiva ji's temple standing at a hundred metres' distance. Sitting there, perform an anushthan. But whatever anushthan you perform, about which anushthan you are doing you should never tell anybody.

Since before sunrise is not possible, the speaker says, you should do the anushthan in the night hours, or in the evening around six or seven o'clock. Many kinds of anushthan have been told on the channel; you may perform any anushthan. The third chief and special point is that when you complete the Purnahuti and the rest, and some fruit comes to you, some pleasant experience occurs to you, then you should not discuss that fruit at once. You should keep it limited to yourself. It is for this reason that it has been called gupt.

Any karma performed in a Gupt Navratra by you, any satvik karma, any right karma, fructifies very quickly, the speaker says. This is why one should never be hasty. This too should be kept in mind: that when you express negative thoughts at the time of a navratra and so on, those too fructify very quickly. As in: we have been doing puja for a year, nothing at all is happening. Then know that if even a bell were about to ring, at that time the clapper of the bell will come out, and then you will not be able to ring it.

The second thing, the speaker says, is that ninda of any person, be they your elder or your junior, should be avoided in this period. Because by doing ninda, your Punya is obtained by the person about whom you are doing the ninda. So make the effort that it is not to be done. In this time we are not to do ninda in any manner at all.

The third chief thing is this, the speaker says: if in the middle of a sadhana some guidance is being obtained through a dream and the like — that at this time you should do it in this manner — then the sadhana being performed by you is not to be abandoned midway under any circumstances. You should keep this in your particular attention. There are a great many people who began a sadhana, received some new mantra and the like in a dream, and began to do that from the middle itself. This mistake should never be made.

Neither are you to touch the feet of others, the speaker says, nor to let your own feet be touched by anyone, nor to give a blessing to anyone, nor to give a boon to anyone, nor to give a curse to anyone. If others abuse you, beat you, strike you — accept it gladly. Bhagavati will understand; she will consider it. If you are doing some good karma for someone and they hold misconduct and ill thoughts towards you, do not understand your importance — that is their karma. You are not to worry about it: say Ram Ram, move away. Keep particular attention on all these subjects at the time of the Gupt Navratra.

One more chief matter, the speaker says: a lokveer. In your area, in whatever place you may live, it is a hundred percent certainty that some persons of tantric bent will live there. In your knowledge or unknowingly there will certainly be some lokveer or other there. Go to the bank of any auspicious river, or to the bank of an ordinary river, or to the bank of a lake, and there too you will see some deity or other seated in pind form. In places it is written: Pahalwan Veer Baba, Lokveer Baba, or Veer Baba — something written in that sort of way.

These, the speaker says, are shaktis connected with Hindu culture and current from the medieval period, who in their living period had also performed some tantra siddhi or other, and along with it were of a veer bent, or had attained veergati in battle, or had obtained some such siddhi. So if deities of this kind are in your area, about whom you have information, then at the time of Gupt Navratra — if you have information, and only then, and only if they are satvik — you should go to their place and kindle dhoop and deep and so on.

If they are worshipped in the form of a Kshetrapal, the speaker says, then you should certainly give the kshetrapal's pujan on the first and the last day. Because it is by their pujan alone that the purification of your entire house occurs. If anyone sends any thought or the like into the house, it is stopped and sent back by the kshetrapal. They are the chief ones.

If you have no information about anyone, the speaker says, if you live in a city and it is not becoming known at all who is worshipped here as veer, then that Hanuman ji temple which is at the boundary of your town — you should go there and give puja. Or a Bhairav ji temple which is on the boundary of the town or in its vicinity: going there you should give the puja of the first and the last day, according to that place, according to what is offered to them there.

You will do such small, small works, the speaker says — but in doing these works you are not to make a noise. Not such that you went on the first day and put up a selfie: we have done Hanuman ji's puja, we have decorated it so well. Nor will you publish any thing of any other day either. So staying gupt in this manner, keeping the small, small things in mind in the Gupt Navratra, perform your sadhanas.

A listener asks whether, in Sutak and patak, we may do the Kavach stotra and the raksha mantra. At that time it should not be done, the speaker answers. In the period of sutak and patak one should only do mansik naam japa, or should recite the Gita of one's own aradhya, or should recite the Shrimad Bhagavad Gita.

On the diya, the speaker says, there are at least five to seven videos right at the beginning of the channel. In them it is told which way the mouth of the deepak is to be kept; what the wick in the deepak should be like, a standing wick or a sleeping wick; what kind of deepak is lit for the pitrs; if you do light one, when a standing-wick deepak should be lit; and on which side of the deity the deepak will stand. Videos on all these subjects were made right at the start. See the basic videos, which are at the very beginning on this same channel.

A new sadhak, the speaker says, should first of all perform guru-related sadhana. He may do that of Bhagavan Dattatreya; he may do that of Bhagavan Ramakrishna Paramhansa. Or of whatever shaktis are seated in the form of guru in his own area; he may do Guru Gorakhnath ji, he may do any one of the nine Naths, or else the vidhan told for the nine Naths together on the Siddh Sabari Vidya channel. On this channel too it has been told in what manner guru pujan and the rest should be done; that may be done.

If you wish to do a sadhana of Bhagavati, the speaker says, then first of all there are the raksha mantras of the Saptashati that have been given this time. Know this: I will request everyone watching, he says — everyone is requested that if you are unable to do anything at all in your life, then in the navratra perfect by japa these four raksha mantras, the four raksha mantras described in the fourth adhyaya of the Durga Saptashati. If you cannot do 108 recitations daily, do 27; do nine; do 11 — but continue it, do it for nine days. And if it is possible for you, then do 108 each in these nine days. If you can do more, then at least 1100 japa of those four mantras together, as told in that vidhi — there will be a video from two or three days back, that the four mantras, the Durga Abhedya Kavach as it is called, should be perfected in the Gupt Navratra. Please, everyone do it, by the vidhan told in it.

The Kavach turns out long for you, the speaker says: 54 to 55 shlokas come in it. If you go in the vriddhi krama it becomes bigger still. Some people do additional things in it according to the various kinds given for the Saptashati, and it increases further; the Sanskrit becomes difficult, the pronunciation does not come. So do only these four mantras. This everyone should do. You do it; have your brothers and sisters do it; have your mother and father do it; tell all your own people in the house that in the navratra you should at least light a lamp daily for yourselves. Not that you light one lamp and everyone goes through that same one.

If there are five people, the speaker says, each should go himself and light a lamp each. Light them of mustard oil, light them of sesame, light them of ghee — light whichever one wishes — and recite that mantra 21 times, 27 times. At the least, from the 30th of July, from the 30th of June to the 10th of July, from Pratipada to the Dashami tithi. This much everyone should do. New sadhaks should begin their sadhanas in this manner. After that you may also talk for further guidance, and then, having properly manifested one shakti, how to proceed — guru, Ganpati, Bhairav ji, the deities of the kula, and after that the chief deities — this may be done.

Do make one on the chal pratishtha of the vigraha as well, a listener asks. Look, the speaker says, a video on chal pratishtha is already made and with him: a video of the sthapana of Batuk Bhairava ji, of the chal pratishtha, in a general form. It will be put up. A listener asks that the kuldevi be separated, and requests detailed information; he says he has not understood the whole matter and asks them to state it once again. Kanchan ji asks whether sadhana may be done in the Datta mala in Gupt Navratri. Yes, certainly it may be done, he answers; it will be very good.

Ashlesha nakshatra too is held to be a mool nakshatra, the speaker confirms. To Ankur ji he says: look, after the age of 28 years has been reached, nakshatra shanti, mangalik shanti and the rest have no special effect remaining. Even so, if you wish to have it done for the peace of your own heart, then have it done.

Asked whether the Durga Chandi Kavach and the aprajita-stotram may be done together, and what the mantra of Maa Aparajita is, the speaker says he is telling everyone one thing today. Whatever bandhan mantras there are, before doing them, think a thousand times. He then tells of a call he received that very day, from someone whose name he does not know and who may or may not be listening. They spoke to him for fifteen minutes, and their whole point was this: they had had some trouble in dreams and the like, they had understood that some abhichar karma and the rest was upon them, and so they had first of all started reciting the Neelkanth Aghorastra.

When they began to recite it, the speaker says, some mistake occurred on their part. Then their question was this: whether, as an equivalent for the mistake that had occurred, they could recite the Viparit Mahapratyangira. Why? Because it is written in it that if a mantra dosha of any kind attaches, the Viparit Pratyangira should be recited, and by that the dosha is destroyed. That was the question.

Pay attention here, the speaker says. The Neelkanth Aghorastra is in itself a fierce aghorastra. It is an astra; it is an astra mantra. And what happens in an astra mantra? Look: the various kinds of shaktis of the deity, the various kinds of astras, are addressed — that whatever the affliction of the one in front, whether it be a graha, whether it be bhoot pret pishach, or an enemy, bind them all, strike, cut, devour them. You become aveshit within me.

So tell me, the speaker says: you are invoking such a fierce shakti into your body, whose capacity of bearing this body simply does not have. Your weight itself is not that much. You are of 70 kilos, you are of 80 kilos, and you are calling a shakti of thousands upon thousands of kilos. So when it comes into the body, will there not be suffering for you? Will there not be suffering in your life? And above that you are putting in a mantra: bind, kill, cut, tear, rend. A second thing, in the Aparajita or in anything else: if you do not know the correct manner of the kinds of beej mantras whose pronunciation is there, then somewhere there will first of all be a bandhan of your Lakshmi.

The third thing, the speaker says, is what they asked him today: whether, as an equivalent of the mantra dosha, we should recite the Viparit Pratyangira or not, or the Bagla Pratyangira or not. It is a straight matter. Suppose someone — Riya Sinha ji — has made some mistake. She has done something wrong. Now she may appease them in two ways. The first: that I persuade them — brother, the mistake has been made by me, I have done something wrong to you which I should not have done, so please forgive me, pardon me. And for the pardon: we will try to please them, we will give them a good gift, we will give them sweets, we will say come, let us meet a little and talk, we will describe their good qualities, we will praise them. The first, then, is: brother, do agree, do not be angry, the mistake was mine. By this the person in front may melt.

The second thing is: no. We will stand straight up taking a lathi and say, will you agree or not? The one in front will say, no, brother, you are the one who made the mistake, how shall I agree? And straightaway the rope to bind, the lathi, the lathi — start: you will agree, how will you not. This is exactly the same thing, the speaker says. If a mistake has occurred in mantra japa, and you have come here having read on the internet and having listened on YouTube, having read on Facebook, that by reciting the Viparit Pratyangira, by reciting the Bagla Pratyangira, the mantra dosha is pacified, and that if any mantra dosha has attached you obtain release from it — then consider for yourself how the release comes.

Either a mantra dosha has attached to you, some mistake has occurred in your japa, the speaker says — then if you had been reciting the Neelkanth Aghorastra and a mistake occurred on your part, then go and pacify Shiva ji by performing his abhishek. Offer him a bhog of fruit and sweets. Make the request to him: O Prabhu, forgive me. Instead you have sat down with the Bagla Pratyangira: strike, strike, straight there. Bhramari, confuse them. That is what it is, is it not — in whose mantra he says he does not wish to pronounce it fully, nor will he.

You all know the Bagla Pratyangira nowadays, brother, everyone is coming to know it, the speaker says. So in that mantra it has been said to bind and to strike. So the meaning of the Bagla Pratyangira is that having bound Shiva ji, having beaten him, one says: brother, it is like this, you agree to my word; a mistake has been made by me in the japa of your mantra. If you do not agree, we will bind you, we will make you jambhit, we will make you mohit, we will drain you. Is that proper? O my brother, it is for this reason that it is said: never perform the vidhans of tantra from reading.

Which mantra dosha has its equivalent here? Which mantra dosha is pacified by the Viparit Pratyangira, the speaker asks. If you have performed japa and the like of bhoot, pret, pishach, baital, brahmarakshas, uchch-neech, dakini, shakini, things of this kind, and its ill effect has begun to fall upon your body — some evil shakti, some evil atma will possess you, which you are unable to manage — then as its equivalent the Viparit Pratyangira is recited. For the mantra dosha of Shiva ji, the Viparit Pratyangira and the Maha Pratyangira, the Maha Viparit Pratyangira and the Bagla Pratyangira will not be done. Understand this thing; push it into your mind. And the gentleman, he adds, cut the phone — he thought, what is this that we have been told; he was not satisfied, because he has to do the recitation.

In the same way, when you recite the Aparajita too, keep this in mind, the speaker says. He repeats it again and again: any beej mantra, astra mantra, bandhan mantra and the like in which binding has been enjoined — brother, think a thousand times. After that, do it. Who are the deities of your kula, what is their position, will they allow you puja-path of this kind? If not, then first of all, having properly performed the upasana and pujan of the Mahadevas, or of whichever devi you are going to perform the sadhana and puja of, you should first do the sadhana and upasana of her saumya form for at least a sava month, three months. After that the recitation of their astra mantras and the rest should be done.

In our sadhak family, the speaker says, it seems to him that they have been having the Neelkanth Aghorastra employed for three years, for two years. And for more than two years there have not been many people; there will be ten or twelve. Those people are doing it part-wise. Whatever mantras are in it, the anushthan vidhi of each is being done in a separate manner. There is a method for it: how to do it, what to do before it. One should not simply do it empty like that. The body should be able to bear the energy that will be generated; that much capacity should be there, and the capacity is not within us. This is why, he says, I say the wearing of RudrakshaA sacred seed strung into rosaries and worn during shiva worship. is necessary. The kavach of the ishta is necessary. You should also be pure, you should also wear it, and you should also know how to do pujan — the initial pujan should be there in that manner. Only then do you do it.

Asked how correct it is that the guru mantra has not been received but one is initiated in some shrot, the speaker says: look, whichever text has it written that this shrot should be recited by the initiated, it should be left. It is better if the uninitiated do not do it. Or if they do it at all, let them do it entirely generally — reciting once or thrice, rather than 108 times, a thousand times, 1100 times.

Tell us in which asana sadhana gives more fruit, a listener asks. Look, the speaker says: a householder should perform sadhana sitting in the ordinary sukhasana itself. For the rest, if by your asana the meaning is something connected with skin — that it be a lion's or a vyaghra charmasana, that it be a mriga charmasana — if it relates to all these, then the matter becomes altogether different.

Asked whether a guru too is obtained because of past karmas or happens from this birth, the speaker says the truth is exactly this: a guru too is obtained on account of past karmas alone, and the guru has a bond and relationship across births. When we begin to set our PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. right, the obtaining of a guru occurs. Beyond the physical guru is the grace of the guru mandal. When the guru mandal bestows grace, then the importance of the physical guru becomes different there. You will not even be able to know it.

There are many such stories, the speaker says — in a manner of speaking, real true incidents. In them it was never known at all that the one who guided the person in front was some yogi, rishi or muni bearing a physical body. You will find such incidents about Neem Karoli Baba; you will hear such incidents about Devraha Baba. When he had gone from the person's life — that is, when he had gone after having their karmas completed — then they came to know that this was a siddha baba. Many such incidents are heard about Ramakrishna Paramhansa too. This, in a way, is a mental delusion in his opinion, he says: that we search only and only in the physical.

Yes, do the Shiv Tandav, there is no difficulty at all, the speaker answers; do it daily. Do not get caught up in specimens. Those people who say that the Shiv Tandav Stotra should not be recited, that sesame oil should not be burnt, and go on giving many other such odd and useless tips, do it to make their own video go viral. It has been said in it that if the Shiv Tandav Stotra is recited at the time of doing puja in the evening, then sthir Lakshmi is obtained. So recite it without hesitation; there is no difficulty.

If there is uchchatan of the mind, the speaker says, then the best work of all is that you perform the Rudrabhishek of Mahashiva. If possible, have it done by some vipra with the recitation of the eight adhyayas of the namak-chamak; or if you wish to do it yourself, then at the least — suppose your weight is 70 kilos. Then if you are able, 7 kilos of milk; milk meaning with everything mixed into it, milk in it too, sugarcane juice too. In that much your Rudrabhishek will be done. If not, then abhishek should be done with at least 700 grams, that much milk. Proceed with at least the dashansh of the dashansh; that much should be done.

Those whose YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. has not been done should do japa attaching the Shri beej; those who have the yajnopavita may do it attaching the Pranav, the speaker says. Asked in what order initial sadhana should be begun, he tells Vikas ji that a playlist has been made. First of all guru sadhana should be done: the sadhana of any one of the shaktis connected with guru. Then the sadhana of Ganesha. Then the sadhana of Batuk Bhairava or Bhairav ji. Then that of the deities and goddesses of the kula, and after that the chief ones. And there are others too — if you go into kshetrapal and tantra, then a great many sadhanas arise. If you go into Sabar, then sadhanas of bandhan and the like arise.

A listener asks how things appear to a person with divya drishti, and asks him to explain. Look, the speaker says, there are two things: door shravan and door drishti. And those to whom trikaal darshita is obtained — the reality is precisely this, that trikaal darshita does not occur. Bhoot siddhi is obtained: that is, those who can see the day that has gone by. They can only see. And for that one reason alone you take them to be the greatest siddha. But what has already come to pass —

We are telling you about the Vindhya kshetra, the speaker says, and please do not go anywhere else. He is not making any comment about those towards whom listeners' attention may be going. In the Vindhya kshetra we know siddhas of this kind very well. Go to them: the thing which you yourself will not know, they will tell you about. Whatever thing you had forgotten at some time, they will tell it with the date — that look, the thing over which you people are seeing publicity today is there, and has been there from before. And it seems to me, he says, that sadhaks are available at the Shakti Peeth who have information of this kind, but those people remain in quite a limited quantity; they keep themselves very much limited. How things appear and in what manner they appear may differ for everybody.

Asked how a prayoga that does not work at all can be set right and made to fructify, the speaker says: look, when no prayoga at all is working, then Shiva ji first of all — it is he who frees from every kind of dosha. This is why the pujan of Shiva ji becomes the most necessary of all. By performing the abhishek of Shiva ji with gud and dahi, every kind of dosha is pacified. So one should make the effort, and one should do sadhana for a long time. This is why we say: take up at least a forty-day sadhana. And if even then it does not fructify, then wait a little; one is not to be hasty. If we do nothing at all then nothing at all will come of that either — so better to do it. If a prayoga is not fructifying, remain in the refuge of Shiva and perform his abhishek as far as possible.

Asked what the remedy is when deeksha has been received somewhere but the mandal puja has not been given, the speaker says: look, there is no remedy. The remedy is a straightforward one. Suppose you have received the Diksha of Bhagavati Mahakali, but you do not know the mandal puja. Then for the mandal pujan, make the request to your own guru: guru ji, tell me the vidhi for the pujan of the ang vidyas — in which Yantra their pujan is to be done, whether it is to be done of Mahakali or of Adya Kali. And take information about the aavaran: in which nakshatra the sthapan of the aavaran is to be done, in which nakshatra and when you will begin.

Of how many days will the mandal be made, the speaker asks — will it be made of nine days, or of forty days? According to that you should proceed first. All this is different in each case. And chiefly, whose pujan will you carry? If you are doing Mahakali, then you will go on doing Mahakali's alone, lifelong, with the feeling of bhakti. Or if you wish to obtain some shakti connected with tantra, then any one of theirs — a Yogini, an upayogini, a paricharika, any one at all whose seva and puja we may wish to do separately among the ang vidyas. This you should ask.

The first mantra of the Argala Stotra 108 times — you do that very well, the speaker says; recite it lifelong. A human life has been obtained, so that suffering will be wiped away forever is not possible. However great a siddha sadhak one may be, or whoever it may be, it absolutely cannot be said that they have no suffering, or that there is no suffering in their body, or that there is no suffering in their life. That is an entirely wrong thing. That will go on happening; but one has to keep taking oneself forward. Seeing somebody's suffering, one is not to make the estimate that brother, this one has suffering, therefore he has no siddhi.

My town's boundary is not even fixed, so where shall I look, a listener asks. Look, the boundary of a town does remain fixed, the speaker says. By town it is not necessary that you take the whole entire city; you may take the boundary of your own mohalla too. A boundary does remain; it will not be without a boundary. Look at the map, see the boundary in it. And if you cannot see even that, then look at the map the police have — a kotwali does have a boundary, does it not; wherever your kotwali's boundary is, from there you may do it.

Bhairav always moves in the kotwali, the speaker says. That thing is not happening now, but you are coming to know this. Those who are in the police — there is someone of the police, perhaps, who should have information about it; they have been connected from long before, and if some comment of theirs comes, perhaps they will have information too. Bhairav pujan happens a great deal in a kotwali. Knowingly or unknowingly, there is some one person or other who carries this responsibility — perhaps only for the sake of his job — doing Bhairav pujan in the kotwali so that thieves and the rest are caught. In the old days the serials used to show, did they not, that having done Mahakali's puja the robbers went out, the dacoits went out to commit dacoity. In exactly the same way, kotwali pujan is done to catch them. This is why the kotwal of Kashi is Bhairava; the kotwal of every kshetra is Bhairav. Be it the nagar khera, be it Bhairav.

Look, two things will be made clear here, the speaker says. There is no fault in performing a Marana Prayoga. If someone casts an evil eye upon your wife, if someone casts an evil eye upon your beloved; in matters connected with wealth, if someone seizes your house, seizes your land, seizes your money; if there is a possibility of a threat to life upon your family or upon some member of your family, upon you — then the shastra gives permission for a maran prayoga. You may do it.

But one thing I have only to say, the speaker says: when you perform a maran prayoga yourself, taking the sankalpa, then the whole responsibility of it will be yours there. If you made any mistake at all in that prayoga, it can fall upon you yourself. That enemy too can come under the effect of that tantra; anything at all can happen. But you perform such prayogas taking refuge in Bhagavati, in which you are directing Bhagavati, offering it to her: Jagadamba, you do it, do whatever you wish, look, this is my enemy, he is causing me trouble in this manner and I have to have him punished. In that proportion perform her sadhana, perform her ugra sadhana, and offer her sadhana to her alone. When she punishes, there will be nobody to save. Then no tantric will be able to reverse her vidya, will not be able to stand before her shakti and capacity.

This is why I say to all my sadhaks, the speaker says. There is Prince ji's question just now: the result is not being obtained. The result will be obtained, it will be obtained at once — but when you get stuck later on, there will be nobody to save. Somewhere people will begin to balance it out. But if the result is not being obtained and even so we are holding on to her alone: let her wish arise even a little, let her cast her sight even a little, and the work is done. And when she makes the work happen, you will be blessed. Then you will not have to think. When they give, they will give tearing the roof off. As long as they are not giving, your examination is running: you are weeping, weeping, a year passes, two years, two and a half years, three years.

Sometime the whisper will fall in their ear, will it not — in the ear of the friend of the poor, in Bhagavati's ear; they will see, will they not, that yes, daily — He apologises that he does not know the full name, and takes Prince ji's question as the illustration. Suppose Prince ji is capable of seeing me, is capable of hearing me. I think of him day and night and take his name. Prince, Prince, Prince, Prince, I am saying. For how many days will you ignore it? Whenever you look, you will say: this fellow does not even ask me for anything; every day in the morning he rises, bathes and washes and begins to take my name, daily begins to offer me bhog, daily brings me a gift. He is not specially able; he has a shortage of money, in body too he is so troubled about his family — but still he comes and, even if he is without shraddha, even if there is no shraddha within him, still he comes and does something, offers a little prayer: pay attention.

Sometime she will cut your prarabdha, the speaker says; that reckoning is hers, not mine and yours. Sometime she will cast a glance of compassion, and when she does, nobody will be able to stop your work from being accomplished. The puja vidhi of Shri Ganesha ji in Gupt Navratri: yes, it may be done. You may do it from Pratipada as well, and from Chaturthi as well. Live updates will be given. Should the feet of mother and father not be touched in Navratri? The feet of mother and father may be touched.

Regarding wife and husband, the speaker says: if she is devoted where her husband is concerned, if she never makes fun of her husband, if she has devotion towards his seva and puja where he is a bhakta or a sadhak, towards his sadhanas, towards his ishta, towards his aradhya — if she respects all the devas, the rishis and munis, the mantras, your shastras, and never makes fun of them — then she may touch. And you may permit the touching; there is then no fault in it. But if doshas of this kind are present in your wife, then you yourself should greet her from a distance: O Devi ji, forgive me; you remain happy in your place and we shall be happy in ours.

Look, it is a very good question, the speaker says, and a separate video has been made on it; some editing remains. We will explain it well in that; still, he gives a small answer. The very first thing: ninety-five percent of Abhichara karma does not run in the Sutak and patak period. Just know this much. Ninety-five percent of it cannot be done. As for the five percent that does occur, how much brain has been applied behind it he will discuss separately. Those people upon whom abhichar karma has been done: in sutak kaal either more abhichar begins to be done upon them, or else no abhichar at all occurs. How and what happens technically he will explain in a further video; it is made separately, and as soon as he gets time it need only be edited and uploaded.

Saptakshari sadhana, and a great many such sadhanas which you may perform in Gupt Navratri, the speaker says; the videos are uploaded. On the Saptashloki sadhana, how many times have we said that you should complete it once. Suppose that in an earlier time you performed the Saptashloki sadhana in Navratri — then this time, when you are to do the Saptashloki sadhana, you are to take the sankalpa for the obtaining of wealth. And for the obtaining of wealth and for the stability of Lakshmi: taking this sankalpa you will recite it again.

After that, when you perform the Havan, the speaker says, then if you are a man, do the havan mixing mishri into ghee. That is, the ahuti will be with something sweet. And if you are a woman, then when you do it mixing sakalya and the rest, in that too mix panchmeva, madhu, all these things and do it. By this Lakshmi will be obtained.

The mandal pujan of the Durga Saptashati exists, the speaker says, and is done in a very vast form. And ordinarily, at the least the pujan of the nine Durgas is done in a Mandala. The Saptashati's mandal pujan is very vast and very fine; you will thoroughly enjoy it. The Saptashati's mandal pujan is such that in it the pujan of all the goddesses of the world takes place. If the greatest is to be spoken of, if what is above all is to be spoken of, then that is the Saptashati mandal. In it no such shakti, no devi shakti at all is left out. Of Bhairav and Ganpati — remove the question altogether.

Government problem, perhaps, is what you are saying, the speaker says; he did not understand the meaning of GOV. Heerawa Patel ji: if there is anything connected with the rajkiya tantra, that is, some government difficulty, then at that time you should take the refuge of Bhagavati Baglamukhi. A playlist has been made on the initial subjects connected with Baglamukhi; seeing it, you may perform the sadhana in Gupt Navratri. A sadhak had asked in what manner Baglamukhi sadhana should be done in Gupt Navratri without having taken deeksha, and what the vidhi vidhan should be.

What should the vidhi vidhan be, a sadhak asks. You should do panchopachar or dashopachar or shodashopachar pujan daily, the speaker says. The easiest way to perform pujan in sixteen ways is to gather the objects together and keep them in sixteen separate vessels, and after that first of all do their puja. After performing shodashopachar pujan, it will then be best of all to do archan — that is, to perform Bhagavati's archan with 1108 names, with flowers mixed with haldi.

You are not initiated; there is no difficulty at all, the speaker says. Do this much, and keep only one sankalpa. Whatever your sankalpa may be — if it is for the destruction of an enemy's intent, then that; if it is for the obtaining of wealth, then for the obtaining of wealth; if it is for release from debt, then that. Whether you are doing it of Baglamukhi Mai, as this questioner asked about a government matter — if there is some government obstruction, then taking the sankalpa for it, in this same way perform her archan with 1108 names for the whole Navratri, for nine days. And on the day of Dashami you should perform the Havan. You may do it on Navami too; if possible, do the havan on Dashami, and that will be best of all. And after that, feed at least one kanya as well, or for the sake of one kanya donate at a temple all the materials — shringar, sweets, flowers, fruit, everything.

A listener says he has election duty from the 30th and from the 6th to the 2nd, and asks whether he can begin the protective anushthan of the shloka from the 3rd or 4th. From the 3rd or 4th — one, two, three, four — yes, that is fine, the speaker says: you may begin from Panchami or Shashthi. Another says that because of duty they cannot do the puja at one and the same time in Navratri, and asks whether it may be done at different times. All right, yes, it may be done, there is no difficulty, he answers. Because of duty it may be that your times will be here and there; there is no difficulty. But do it daily.

The Shakti Peeth of Gaya is Mangala Gauri, the speaker tells Kunal Vats ji. Mangala Gauri is the chief Shakti Peeth there; it is the chief place of Jagadamba. And the Bhairav there — you have written Kapal Bhairav. To my knowledge, he says, it is Kaal Bhairava there as well. What the reality fully is I do not at present know; and about what I have no information, what shall I say? To my knowledge Kaal Bhairav is there. All right — we will go to Gaya sometime, soon, and will clarify this subject. Although when he went to the Mangala Gauri Shakti Peeth they told him everything, so to his knowledge it is Kaal Bhairav alone, because Mangala Gauri is the chief Shakti Peeth.

Daily Durga Kavach recitation? Absolutely, it may be done, the speaker answers. Asked whether, after establishing the Shiva Panchayatan, the kul devta may be established at the side, he says the kul devta should have the most beautiful place of all. Establish the Shiva Panchayatan — but the kul devta is your all in all; the owner of your house is he. Your mother and father are not the owner; the owner is he. He wished that you take birth in his kula, and so the birth occurred. This is why his respect is above all. The respect of the kula's devata and the kula's devi, their puja, is above all.

In my house my forefathers used to forbid doing puja, a listener writes; they say do not do anyone's puja, they take; if you must go, then go straight to the dham and do puja — such is the case. Sunil Vishwakarma ji, what you are saying is absolutely possible, the speaker replies; there is nothing wrong in this. This used to happen. This absolutely used to happen. This very thing was being discussed today as well. This thing used to happen at one time.

Go to Vindhyachal dham, the speaker says; going there, first of all give the puja of that place, and do the puja of Bhagavati Vindhyavasini. If you can, do the sthapana of a trikon mandal at home — that is, establish the three together: the Mahakali of Kali Khoh, Ashtabhuja, and Vindhyavasini. Establish the trikon yantra connected with Vindhyavasini with the full vidhi vidhan, and then do their pujan. Vindhya Bhairav will be there, Lal Bhairav will be there; Bhairav and Bhairavi too will be there; the Sayar Mata of that place too will be there. All of them will come into the mandal, and so you will be able to do the puja.

The one whose name you have written here — this thing absolutely used to be so at one time, the speaker says. In some period of time this thing, this shakti, was established in a complete manner, was pacified. At that time their effect, which had become pervasive in this loka and in all the lokas, was pacified. And even today they are fully capable. So it is for this reason that you should do it in this manner.

Asked whether one should do something to destroy all one's doshas before descending into the field of sadhana, the speaker says: look, Dosha will be destroyed only when you descend into the field of sadhana. How will you descend having destroyed the dosha? It is by doing sadhana that dosha will be destroyed. This has become like saying that before cooking food we should first become strong. That we become so strong that we cook splendidly, with the whole mind applied. Right now we are weak. Brother, you will become strong when you cook food and eat it; then the weakness will go. So destroy dosha while doing sadhana. Besides sadhana, do works of paropkar and the rest; then doshas will be destroyed. Yes — if you mean siddhi, then I will say that before siddhi the dosha should be destroyed, because siddhi is straightforwardly a matter of bringing some shakti under your word.

In the present time it has become extremely difficult to say this, the speaker answers Ashok Pandey ji. Given the state the Vindhya kshetra is in, I cannot even say that you should go there. All those places where tantra bandhan and the like used to be done have themselves been demolished. Not even a havan kund is left. That place was perhaps of thousands of years ago; all those things have been removed. Whether the temple of Dhar Mata has survived or not, even that he does not properly know, nor does anybody wish to tell.

I simply cannot say at present that you should go there, the speaker says. If you go into any such area of that place, then go warily, thoughtfully, in the present time. Darshan and pujan and the like you may do. But whom you should meet on going there is quite difficult to say at present. Because if I send you there — and I have this much information, that this kshetra itself is in disarray there at present — where will you perform the kriya karma? The Vindhya forest, which at one time used to remain entirely secret, the place in which there once used to be an ashram: that place has been sold for crores. Where am I to send you now? Until the corridor work is completed, he says, on these matters connected with tantra which you speak of, the ghaats and so on, I can tell you nothing.

This much I can certainly say, the speaker says: if in your acquaintance there is some knowledgeable person who is with you, and they wish to go and effect the removal of a tantra-related obstruction there, then go to Kali Khoh. In Kali Khoh, behind Kali Khoh, is the sthan of Bhairav Baba. All the videos are made; I upload them soon after editing. I will try to upload after the Navratri or before it, and will tell in it where and how what has to be done. However great a tantra badha there may be, going there it can be seated, and it never comes back from there — but you must have a knowledgeable person; you will have to take a knowledgeable person along. The people of that place, after this corridor scheme began, have altogether stopped taking work. Those who are sadhaks of that kind, to speak rightly, now do not do it at all without some recommendation.

Sanjay Mishra ji, it is a very good question, the speaker says. I cannot state a mantra, but this much I will certainly say: the recitation of the eleventh adhyaya of the Durga Saptashati — offer it to her daily. Then you will not have to think about anything. Recite the Kavach; after the Kavach, offer the eleventh adhyaya. The pujan of all will be accomplished, Bhagavati Vindhyavasini included.

Asked whether the grace of Dakshina Kali may be obtained along with the seva of Sadashiva, or whether her seva should be done together with Bhairav, he answers that Dakshina Kali is Sadashiva-Bhairav-sahita. So for one thing, Sadashiva himself is with her in the form of Bhairav. Therefore you may perform the seva of Dakshina Kali along with him. If you go into tantra, then the seva of Batuk Bhairava will become compulsory; the seva of Kaal Bhairava too will become compulsory. In Adya Kali, in Dakshina Kali, it is Sadashiva alone who abides. There are many vidhans for awakening divya drishti, he adds — but first of all you should know how to manage it. Begin it with Trataka.

Look, Uday Pratap ji, the speaker says: if you do it in Navratri and the rest, then there is no need to see agnivas and the like on the Navami tithi. Nor is there any need to see it on Dashami. On whichever day your full days are being completed, you may do it on that day. The second thing is that when you begin the sadhana, you will have to begin the sadhana on some auspicious day, will you not? Then on the day on which its conclusion falls, and on which last day you have to do the agni havan and the rest — for that day, either look at the agnivas beforehand and begin both things together; or else on the last day simply do not look at the agnivas at all; there will be no need to see it, because it is a conclusion. How it is to be seen he would have to tell separately: how the Durga path is to be done, and on which tithi where the agnivas falls.

Asked whether it is proper to take the ishta mantra or the guru mantra from a bhagat who sets up a baithak or a gaddi, the speaker tells Ranjeet Kevat ji: you may take it — in a satvik way, in a grihastha way. If they are sadhaks of a tamasik bent, or perform tamasik sadhana, then I would forbid it. On the Daridra Dahan Shiva Stotra he tells Chetan ji that the vidhan has been given; whether it has been removed from the channel he does not know, and asks him to look once. This vidhan of the Daridra Dahan has been given for the time of Mahashivratri.

If your guru ji does everything with reference to money alone, then brother, it is a very great and difficult situation, the speaker says. In my opinion what should happen is that if the person in front is capable of doing anything at all, then have it done by them. If they are not capable, then vidhans of that kind should be given to them. The difficulty that arises here is: what is your satisfaction? Are you being satisfied by spending money, or will you be satisfied in this way? This is the most important matter.

The second thing, the speaker says: if for every mantra you are being told to take deeksha, if you are being told give 11000 and then you will get the deeksha of this mantra, give 21000 and you will get that mantra, and mantra japa is to be done only after taking deeksha — then it is a straightforward matter that you are being cheated. There are only two or three things which occur wherever a right guru parampara runs, or if anyone tells you at all. The first is this: when you become initiated by going before someone, they give you a mala according to their own parampara. According to their own parampara, if you are being initiated in the tantrokta vidhi, they give you information about the Yantra and the rest, and give it with the full vidhi vidhan of the yantra. They give the japa mala, the dharan mala, the Kavach and so on. These are the three or four things, and in them money is involved only once.

If you are having it done specially for the whole family, then for the whole family it is done gradually, the speaker says. We too have such sadhaks; we all proceed slowly, saying, brother, come, today the Kavach and so on was made for the mother and father, so next year one was made for one's brother — proceeding gradually in that way. But it is not that in every matter you are told: now Navratri has come, so take a new yantra and mala in Navratri; Shivratri has come, take a yantra and mala at Shivratri. It does not happen like that. In such a case you should take your decision thoughtfully. Asked about problems persisting despite Maa Bhagavati's sawari and grace, he says that if there is a sawari and the rest, then something can be said only after seeing what you have done in the sawari, what the vachan and so on are.

Asked whether the shakti of a past life's sadhana runs on with the next birth, and how they are to be awakened, the speaker says: when you take hold of any one sadhana and proceed, then whichever shakti remains with you will herself awaken. He has explained this subject before as well: that by doing any one sadhana, how another shakti, a Yogini, bestows grace.

The people should be of the sort who will listen to these subjects, the speaker says. What people want is: brother, how to do Vashikaran in 24 hours. How you may get siddhis in one night. In Gupt Navratri, nine siddhis manifest before you in nine days. Just do this much: sit down at 12:04 at night, take a monkey's bone in your hand and do the mantra japa. Things of this kind — because people want them. I do not have them.

They may be lit, the speaker tells Ashish ji. But given your age, Ashish ji, and how much you are doing, I have a fear of only one thing: that at the age at which you are doing so much today, when tomorrow you go to do a job and everything, all this that you are doing will be left behind, will it not? Today you perform arti and shayan pujan and everything four times a day; that is a very good thing. But will you be able to do it lifelong? After two or four years, when you begin doing a job, how will you do it?

So keep the vidhi vidhan only to that much, the speaker says. Today you are giving bhojan four times; tomorrow you will say: Maiya, now there is a job, now you be satisfied with one time only, and for the rest of the time I will take phalahar. Therefore, looking at what your future is, according to the way in which you wish to proceed, do only that much as you may be able to fulfil afterwards. Or as the people of your house, your wife and so on, may be able to fulfil in your absence.

If there is any disease from birth and so on, it should only be done after doing an analysis of the kundali, the speaker says. For the rest, if there is a problem related to skin, then a decision should only be taken after looking at the position of Surya, the position of Mangal, all these things; at least an analysis of the kundali should be got done. The second thing that comes, in what Sunil Ashima ji has written, is Brahma dosha. If there is Brahma dosha, then a skin problem does not get right very quickly. Until they are pacified, a skin-related problem too will not be pacified quickly, however much medical treatment you may get done. If they were worshipped from before and some mistake has occurred, or one has gone into thoughts afterwards, then they begin to let skin-related problems occur.

Deepak Vaishnav ji, trikaal drishti is never obtained, the speaker says. That of the present and of the past is obtained. It is a straightforward matter. Obtaining trikaal drishti is not within your power or mine. The capacity to see the future does not exist. Of the future you can only make an estimate according to the present and the past.

But the capacity to see the future — that is, in kaal — understand even generally, the speaker says, that even one moment of the present which is passing has gone into the past. In that too you are peering into kaal, and for it the shaktis take a very great price. Remember it. It is very enjoyable to hear: friend, we come to know everything about somebody. But what gati follows after that, what difficulties there are — only the one to whom it is obtained knows that.

If there is a guru's order, if there is a deeksha, one may go to Kamakhya, the speaker says. Pradeep ji, this subject we have already told fully and separately: if one is unmarried, why one should not go to the Kamakhya temple, what is and is not so. The second thing is that if you have the guru's order, then you may go with guru ji, or you may act according to the way in which he has directed.

The upanayan has not been done, so may the Satnam path be recited putting the maya beej in place of the Pranav? Yes, it may absolutely be done, the speaker says. For the japa of the Navarna Mantra I speak repeatedly about deeksha, he adds. Will there be any harm from this? There is no harm at all.

Do not make the mistake of making them pratyaksha, Keshav ji, the speaker says. The Rudraganas are in themselves an extremely swift and fierce gana. From even one sadhana they help a great deal in an indirect manner, whether or not you understand it. If you try to make them pratyaksha, then many bandhans attach; many things happen. You will have to live by rules. And they will not become pratyaksha quickly either — but you will certainly be put in difficulty. Obtain the grace; let your own work run well. If you are to remain in the household, then you have to leave house and home a little.

I have made a guru, and I have also taken the deeksha of the Maa Durga Saptashati mantra — but may I do the Navarna Mantra japa in the Ashadha Gupt Navratri, a listener asks. When you have taken the deeksha, then do it with complete joy, the speaker answers. Do it with the mind applied. When the guru deeksha has occurred, then do it at ease. Asked for the simplest possible yajna vidhan, he says the full vidhi of the yajna vidhan has been given on the channel, told separately: how the fire is to be kindled, how the aavahan is to be done, what ahuti is to be given and with which mantras. Please look at the channel.

The Durga Manas Puja has been given in the Durga Saptashati — how should it be done, a listener asks. The Manas Puja that has been given is in two ways, the speaker answers. One is the ordinary manas pujan, in which there is the pujan vidhi of panchopachar. The second is a paathyakram that has been given, which is connected with Bhagavati Lalita. Its recitation you should do by singing.

Ten Mahavidya sadhana without deeksha, 21 malas in Navratri, siddhi, pratyaksheekaran, how much time does it take, and if it is not done afterwards — the listener asks. Zero King ji, you are quite up in the air, the speaker says. Nothing of this kind happens. Come down onto the ground. Ten Mahavidyas in 21 malas, and pratyaksheekaran in one go. If you will not do it, then brother, nothing will happen this way and nothing that way. Enjoy yourself.

How many days before and after should there be brahmacharya, a listener asks. At least three days before and up to three days after, the speaker answers. In Navratri, up to Poornima. Beginning from Amavasya — my word would be from one day before Amavasya. Begin the observance of BrahmacharyaStrict celibacy required through an extended ritual observance. from Chaturdashi. Remain in brahmacharya up to the Poornima tithi. On the Hanuman Badvanal stotra, he says it will have to be told separately; all right, we will tell it.

Is there a havan of the Saptashati's Kavach, Archana ji asks. No, Archana ji, never do it, the speaker answers. There will be no Havan of any astra mantra or Kavach mantra. When you have completed the japa of the Saptashati Kavach — suppose you have done 1100 japa of the Saptashati Kavach, and now you wish that there should be a vidhi of havan and the like in it — then if you are a woman, with shakal and so on; and if you are a man, with ghee, give the ahuti of Bhagavati's mool mantra, or of the first mantra of the Argala Stotra.

In it take this sankalpa, the speaker says: that I, for the complete grace of the Kavach of Bhagavati Durga described in the Saptashati, and for the pleasure of all the shaktis situated in it and for their grace, and so that whenever I recite the Kavach I may become protected by them — for this, in order to satisfy them, in order to nourish them, I take the sankalpa of performing havan with the first mantra of the Argala. Do this.

Look, in the Vedic marga the ahuti of Vedic mantras is forbidden, the speaker says. The ahuti of Vedic mantras should not be given by women. The ahuti of ghee should not be given. The ahuti of Pauranik and Tantrokta mantras — because in tantra a woman is worshipped as well — she may do all of it, havan, pujan, everything in that. So do it. But a Vedic mantra such as the Mahamrityunjay Mantra: if you are giving its ahuti, then I will say only this, that there is a lack of information on your part. A woman should never give the ahuti of the Mahamrityunjaya. She should not give it herself. She may perform the ahuti holding her husband's hand. But the ahuti of Vedic mantras is forbidden. As for the ahuti of the Gayatri, now people are doing japa and ahuti and everything, he says; that subject will be told separately.

The importance of ikshu bali in Ganesh puja and in Kameshwari puja — it is a very good question, connected with Bali, the speaker says. Ikshu bali, that is, the bali of ikh, of sugarcane. In the satvik vidhi, the energy that is present in a pashu bali, in a tamasik bali, is held to be exceeded many times over by the energy in an act of this kind, in a good act of this kind. Even in a symbolic form, a bali of this kind has greater importance. So the bali of sugarcane too may be done.

A bali of kushmand also occurs, the speaker says. And not only in Ganesh puja and Kameshwari pujan, but in the pujan of Bhagavati Kali too, and in the pujan of Vishwakarma too, the bali of sugarcane and the like has importance. The bali is given in the mandap itself in that case. For a bali vedi separately — for the bali of sugarcane, a separate bali vedi is very often not constructed.

How will one come to know who the kuldevi is, a listener asks. The vidhi of their aavahan has been told on the channel named Siddh Sabari Vidya, the speaker says. On this channel too their dhyan mantra and the rest has been told. When you do not know, you should employ those vidhans. And it does not happen in two days, in three days. There is a vidhi of Havan and the like as well: it takes at least three months and at most three years.

It is a straightforward matter, the speaker says. If you truly wish, in reality, that yes, grace of this kind should occur, that she truly is the Kuldevi — then hold on and proceed well for three years. But once she comes into the kula, she will come with such fierceness that then you will not have to think. Then take it as settled that your janma kundali will be left lying just as it is. And in your house and family too, if those people also are proceeding rightly and accepting it, their janma kundali too will be left lying as it is. Bhagavati will bless them utterly. But where is the time? Everyone wants everything in ten days, eleven days.

My father and brother have been in jail for a year; what remedy should be done for release from imprisonment, a listener asks. Have the Samput path of Hanuman ji done, the speaker says. Do, or have done, this samputit path of the Sundarkand every Tuesday. With which mantra it is to be done, how it is to be done — Ruby ji, message me once on Telegram; do it in the group itself, and I will send you the whole vidhi of the samputit path. If you wish, you may have a printout taken out and do the recitation; or if you have it done by some brahmin, then do not have it done at home but have the sankalpa made at a temple — for release from bandhan, for release from the rajkiya tantra, for release from the shasan tantra, having the sankalpa of all of it made, and then you should do it.

Along with it you should also make a small mannat, the speaker says: that whenever they are freed, O Hanuman ji. But they should be innocent. If there is any fault of theirs, any mistake, then tell them to do repentance there. Secondly, for the sake of their repentance, you should do daan-punya and the like out here as well. If they repent from the heart, their release will come sooner. And the seva-puja of Bhagavati Durga and Hanuman ji in a general way.

What is the right vidhi of doing Maa Kali's puja, such that no tona-totka has effect on one, a listener asks. Recite Bhagavati's panch, the Sahasranama, the panchang sevan, the Kavach and the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., the speaker answers. Perform Havan every Amavasya — Amavasya after Amavasya. After three to six months no tantra-mantra will have any effect.

How is Kali Mata's sawari to be opened, and how is a kiya-karaya in the house to be set right, a listener asks. Hari Priya Mehta ji, you should take the help of some knowledgeable person, the speaker answers. Without help, how will you be able to labour at this, if things of the kind you are telling are so? Because even if the sawari does open, in how much vega it will come — you will not be able to control it, if it has been made bound. Take somebody's help.

If you have taken the deeksha of Shri Vidya, Sunil ji, then do it accordingly, the speaker says. If you take it from the Krama Vidya, then it is the finest of all; and in the Krama Vidya too, do it in some one single krama — do some one single Ekakshari, do the Chaturakshari — but the anushthan should be done holding to one alone. Now, as you have taken the Chaturakshari, then until four lakh are completed you should do the anushthan of that same mantra again and again.

Look, those who have done the sadhana of the Rudraganas — since the sadhana of the Rudraganas is a one-day sadhana, the speaker says, I repeatedly say: go on repeating it. Whenever such a time falls, that is, when there is a solar eclipse and a lunar eclipse and yet there is not one, then first of all repeat their sadhana. And daily, even if only five times, do the japa of that mantra. It may be done. There is no need even to light a separate jyot.

Cannot go to Kamakhya — how to do it at home, Manisha Rajpal ji asks about Ambubachi. For this there is a separate video on the channel in which we have told what all of us should do in Ambubachi from the 22nd of June to the 26th of June, and we put that same thing up again on Telegram and on YouTube. In it, in a general way, on the first day Bhagavati's Shri Vigraha should be bathed and the rest and then covered with rakta vastra, that is, with red cloth. There will be no shringar of any kind for her. A bhog of madhu will be offered, and her seva, puja, archan and the rest will go on daily. Doing mantra japa, one will go on offering it to her.

For the exam to be cleared, first of all do the studying, the speaker says. The second thing is: a sadhana connected with Bhagavan Shiva has been given, which is for exams alone — be it any kind of government exam, be it an ordinary exam. All those people who sit for exams, interviews and all these things should do it in a general way.

What all is given to Lakshmi Kali Mata, a listener asks. If you are asking about the bhog, then look: for one thing there is makhana. That you may give. The second is kaju-kishmish. At the least, if you are doing Kali ji's puja, then two cloves and one cardamom for her. All these things should be there. If it is Bhagavati Chandika, then madhu for her.

In how much time are the ten Mahavidyas perfected, a listener asks. Oh brother, do know what the ten Mahavidyas are, the speaker says; you are asking a question like a child's — that the ten Mahavidyas will also be perfected. In this whole world, in the entire world, leave a Mahavidya aside: if even one Lok Yogini were to be perfected — were she to be perfected — then attachment to this very life would be released. They give so much. You are not understanding at all what a Mahavidya is. And what will you do knowing about me, he adds; what I do and what I do not do — I am what I am.

To one asking about energy having been drawn away, the speaker says: then build up so much energy that the state of the one in front becomes bad — and for that, first of all you should do the Kavach sadhana of your own aradhya. Asked in how many ways dosha attaches in sadhana, he says that for this a whole separate telling and a video will be needed. The astra puja and the naag puja in Ganesh ji's tantric puja, a listener asks. This video — of the naag puja, no; but a video of the astra puja had been made, the speaker says. We will upload it again before this time's Bhadrapada month: how the astra puja of Ganesha has to be done.

How much time does it take for a siddhi to become pratyaksha if one does the sadhana again and again every year, a listener asks. Do it and see, the speaker answers. How many times, how much time it will take, and if the siddhi becomes pratyaksha then what will happen — on YouTube a siddhi does not become pratyaksha, Zero King ji; remember it. Do not keep these delusions. I am never going to give you those delusions, that a siddhi will become pratyaksha on YouTube. Come down onto the level of the ground; do it staying with a sadhak of that kind, and then perhaps a siddhi may become pratyaksha. From here it will not become pratyaksha.

Vishal ji, the sadhana of Bhagavan Rudragana has been told; it is a one-day sadhana, the speaker says. It is when there is a lunar eclipse and yet there is not one — that is, a lunar eclipse has occurred at some place in the world, but at the place where you are living no Sutak kaal has attached. If sutak and patak fall in the Navratri, then sadhana should not be done.

Look, in the Pushkar kshetra you may do any sadhana at all, the speaker says. But there, such sadhana as is related to moksha, in which you wish that mukti or moksha be obtained by you — that. If there is dosha and the like connected with the Pitr, then for its removal you may do sadhana there particularly. You may also do sadhana connected with Bhagavan Narayana, or connected with Shiva.

Particularly, sadhana is done there for the gati and mukti of the Pitr, the speaker says. Recitation of the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., of the Vishnu Sahasranama and the like, by brahmins; or recitation of the Gayatri Mantra and so on, and japa, which you may do having taken a sankalpa. That is the best of all. If there is any pitru dosha, or anything connected with them, or even for their gati, then by performing sadhana there you may also obtain the grace of the pitrs.

Look, for these things that are happening with women, the speaker says — that an energy depletion has occurred, and the people who are of a tantric bent perform prayogas and the like in a wrong manner — for that, first of all there is the employment of a Kavach and so on: to perfect the kavach oneself. Then to wear the kavach; and after that, to keelan energy of this kind, so that no effect of any thing may fall upon you. One should proceed situated in that way.

The Hanuman Chalisa may be read whenever you wish, morning or evening; read it at both times, morning and evening, the speaker says. Of all the deities and goddesses it is said that they alone are the greatest, that they made everything and will unmake everything, so in such a case one becomes confused, Keshav Singh ji writes. Keshav Singh ji, it is a very good question, and its answer is this, the speaker says. First of all place your trust upon your own ishta and aradhya, and take them alone to be everything: that they alone are the creator and the destroyer.

There is a second matter, in two ways, and understand that too, the speaker says: according to the kalpa. The shaktis — when one kalpa passes and a second kalpa comes, as now the Shwet Varah kalpa is running; in the same way the Shwet Lohit kalpa is running — then every kalpa has its own separate ones. There were Brahma, Vishnu and Mahesh; there were separate deities and goddesses. In this very connection you will read somewhere that Bhagavati who is Kali is herself the one who took the form of Krishna. Somewhere the description comes that Bhagavati Kali alone took the form of Ram ji. So the difference is according to the kalpa. In one kalpa you read that Bhagavan Narayana took the Ram avatar; that is according to the kalpa. So take your own aradhya to be your all in all: if you accept Narayana, then accept them; if you accept Bhagavati, then accept her. That is it; there is no confusion in this.

The second thing was this, the speaker says: take one woman, and take how a woman's love works in her own family. The kind of love she keeps for her husband — in exactly the same way she gives that respect and honour to the elders of her house as well. She respects her father-in-law too, respects her jeth too, respects her devar too, gives love to her son too. So her love is with everyone; but the love that is with her husband is extremely exalted, in a different way.

In exactly the same way, you should love all the forms of the deva shaktis there are, and should respect them all, the speaker says. But with your ishta and aradhya you should have a particular attachment, a particular love. You should be wholly surrendered for them; it should be such that on merely hearing their name a thrill comes into the body. As a new bride is thrilled on hearing of her husband — oh, he is coming — such should your experience be: that when we hear the name of our ishta and aradhya, romanch comes into the body.

As we do — of whom else shall I speak — when I myself hear the name of Vindhyavasini, a great deal of romanch comes, the speaker says. The name Vindhyavasini is everything for me. So in exactly the same way, for your ishta and aradhya your heart should dwell there. My heart dwells in the Vindhya kshetra. Look where yours dwells, and become surrendered to them. In a manner of speaking, it would be no exaggeration to say that your bhakti should become the bhakti of Ghantakarna there.