Hanuman's Samarthya and the Silver Vark — A Long Live Session on Offerings, Corrupted Texts and a Sadhak's Questions

You have strength enough to lift the hundred kilos, but the path to the weight is where it is spent

That you have great strength within you — enough to lift a hundred kilos. You are challenged to come and lift it and show your strength. But on the road to the weight, before you reach it, fire is lit and a piece of hot iron is laid down, which you can neither walk over nor step across; so you never lift the weight, and the other man says you never had any strength at all.

The speaker says the subject is very necessary and begins with an image. There is very great bal within you, very great samarthya — with that samarthya you can lift a hundred kilos. The weight is placed before you and you are challenged: if you really have strength, come and lift it, give an introduction of your bal. But before you can reach the hundred-kilo weight, something is placed on the road. A fire is lit; a piece of hot iron is laid down. You cannot walk over it, because you do not have that samarthya; nor do you have the samarthya to step across it. So you never lift the weight, and the man in front says: what was it you claimed, that you had so much strength? You have not even the strength to walk, you cannot come.

The parable is about the silver vark people place on Hanuman

It is the greatest mistake people make, he says: they place silver vark on Hanuman and afterwards say that Hanuman does not come to remove their sorrow and their suffering.

This very thing is what people do, the speaker says, and it is the biggest mistake they make — they put chandi ka vark on Hanuman. They place silver vark upon Hanuman, and after that they say: Hanuman ji, you do not come to take away my sorrow, to take away my distress. Search on YouTube and see, he says; there is no need to go to all the other places. Good, authentic channels have made videos and shown this thing — how silver vark is prepared.

Are there not factories making silver vark properly now?

He grants that at present there are some factories where silver vark is being made in a perfectly correct manner. But the mistake, he says, is that people have no information about how the vark they buy is being prepared — they only know that if they offer silver, Hanuman will be pleased, and they please him with five or ten rupees of silver.

Yes, in the present time there are some such factories where silver vark is being made in an entirely correct way, the speaker allows. But where is the error occurring? That people do not have the information about how the vark is being prepared. All that is known of chandi ka vark is that if it is offered Hanuman will be pleased — silver is being offered. They are pleasing Hanuman with five or ten rupees of silver.

If someone wishes to offer silver to Hanuman, what should they offer?

Spend a little more money, he says: put a silver kada on Hanuman's feet; have a silver Ram made, a locket of Ram ji, and put it around his neck. He will be pleased with you for a lifetime. Instead people offer ten rupees of silver vark, copying what they see others do.

Spend a little more money, the speaker says. Put a silver kada on Hanuman's feet. Have a Ram of silver made, a locket of Ram ji made, and place it around his neck. He will become pleased with you for the whole of your life. But you want only to offer ten rupees of chandi ka vark on Hanuman, watching what other people do.

How is silver vark made, according to the speaker?

It is shown in some places that the silver is placed in the skin of a sheep, and in others that it is placed inside the pouch of a cow's intestine, and then beaten. Anything that must be made very long and spread out will tear if beaten directly, so the thing it is placed inside must not split under the blows — and that is what the thin sheets of leather are for.

And how is that chandi ka vark made? Somewhere it is shown that it goes into the skin of a sheep; somewhere else, that the silver is placed inside the pouch that is a cow's intestine and beaten there. Because anything that has to be made very long, to be spread out, will break if it is beaten directly. The thing inside which it is placed and beaten to thin it must be of a kind that does not tear under the blows. It is between the sheets of leather, the thin thin papers of hide, that it is made. And the maximum of this work, the speaker says, is done by people of another faith — where there is a local slaughtering house, work of this kind is carried on around it.

Sanatan is pre-existing, yet in the pursuit of modernity a grave is now worshipped at home

Sanatan is pre-existing — the Satya Sanatan Vaidik dharma — but in the pursuit of modernity people now follow new gods, and worship a grave at home having made Sai their baba, saying Kali comes upon them and Sai Baba is their guru.

It is pre-existing. It is the Satya Sanatan dharma, the Satya Sanatan Vaidik dharma. It is another matter, he says, that in the pursuit of modernity people today follow new gods, and new ones keep arriving; and having made Sai their own baba, they worship a grave inside the house — saying that Kali is coming upon them and that Sai Baba is their guru.

What is the rule for naivedya, and what do people offer instead?

The niyam of naivedya is that a sweet made from the milk of a pure desi cow, a Ved-lakshana cow, should be offered to the deity. Today people offer Cadbury Dairy Milk; and leaving the Ved-lakshana cow aside, what is available is made from sheep, goat or buffalo milk, or is a thing made of chemicals, and it is that which is offered as bhog.

The niyam of bhog, of naivedya, is such, the speaker says: that a sweet made from the milk of a pure desi cow, of a Ved-lakshana cow, should be offered to the deity. Now leave the matter of the Ved-lakshana cow aside. Here it is made of the milk of sheep, goat and buffalo — and there is no knowing whether there is milk in it at all. A thing made of chemicals is offered as bhog. And new fashions arrive: nowadays people offer Cadbury Dairy Milk as bhog. Afterwards they ask why, having done so much puja of the baba at the ashram, nothing of theirs came right.

The Marwari shopkeepers still keep the Tuesday and Saturday laddu by the old rules

The Marwari shopkeepers, he says. Having travelled to Rajasthan, to Jammu, to the east and a little to the south, he has met such people everywhere — especially of the Marwari samaj — who on Tuesday and Saturday keep a separate, entirely fresh arrangement of laddu for Hanuman's puja, and ask whether the sweet is for Hanuman before giving it.

Everywhere sanskriti has been finished, the speaker says; but there are still such establishments — Marwari shopkeepers, these people take a great deal of care in all these matters. He has travelled in a great many cities, gone towards Rajasthan, towards Jammu, towards the eastern direction, and a little less towards the south. In every place he has certainly met such people, particularly of the Marwari samaj. On Tuesday and Saturday they keep a separate, complete arrangement of laddu for Hanuman's puja. They ask: is it wanted for Hanuman? If so they will give another. The ordinary one they may give you after asking, but for Hanuman a separate lot is kept, entirely fresh. Some niyam even those people follow, he says; they too know that a dosha can attach to them.

Why was the practice of offering silver vark started?

To block that samarthya, he says — somewhere or other this practice was set running for exactly that purpose. In the same way Bhairav was turned out of the house, with people saying do not do Bhairav's puja; and today too people are having Krishna, Kanha, the Laddu Gopal taken out of homes, and stopping the puja of Hanuman, saying do not worship Balaji.

How great Hanuman's samarthya is, he says, will be discussed in today's video. It was to obstruct that very samarthya that somewhere or other this practice was set going. In the manner in which Bhairava was turned out of the house — do not do Bhairav's puja — so today the dwellers of the pret loka are present upon the earth, dhaams built for them one after another. Someone at least is telling people to do the seva-puja of a deity. But there are those who are having Krishna, Kanha, taken out of the house — do not worship the Laddu Gopal at home. Deities are being removed from houses. People are being stopped from Hanuman's puja: do not do the puja of Balaji. If you will not live by niyam and nishtha yourself, he says, and become the friend of others in this — what kind of a thing is that?

Why did Hanuman's worship become so widespread?

Because his seva-puja was the easiest of all, and the Hanuman Chalisa was memorised by everyone. And the first condition of Hanuman's sadhana is that keeping brahmacharya is extremely necessary — and when brahmacharya is kept, tej and bal in the body are bound to increase.

Hanuman's samarthya remained such, and Hanuman became so widely current, because his seva-puja remained the easiest of all. The Hanuman Chalisa stayed in everyone's memory. When the Muslim invaders saw that people were doing Hanuman's sadhana in this manner — because for doing Hanuman's sadhana the first thing is that keeping BrahmacharyaStrict celibacy required through an extended ritual observance. is extremely necessary. And when brahmacharya is kept, tej and bal in the body will most certainly increase.

Who used to do Hanuman's sadhana in the older pattern?

All the people who formerly learned pahalwani used to do Hanuman's puja in particular — in the akhara, in kushti, and for going to the field of war, doing his puja and his sadhana especially, doing sadhana in the veer bhav. And there were also those who did the siddhi of Hanuman's veers, his chief ganas.

All those who in earlier times learned pahalwani did Hanuman's puja in a special way, the speaker says. In the akhara, in kushti, and whether one had to go to the field of battle, they did Hanuman's puja particularly, his sadhana particularly, sadhana in the veer bhav. And there were, plainly, such people as did the siddhi of Hanuman's Veer, of his ganas, of his principal ganas. And in that, the greatest niyam was just this: pure and complete vegetarian food, the keeping of complete brahmacharya. Their purpose was that they remained dedicated to seva, to the seva of Sanatan.

The invaders analysed their defeats and introduced the vark rather than striking directly

It was not that invaders came and finished everything in a single stroke, he says. When they were defeated they analysed where this was coming from; and in the way Bhairav's puja was made to stop, in the same way, to stop this too, they used a vark. Look, he says: the use of silver vark did not exist before — such thin varks were not made in that way.

For this reason, the speaker says, it was not so that invaders came today and did everything and went away today, that in one stroke their sanskriti spread here. When they lost, they analysed where this thing was happening. Somewhere, in the same manner in which Bhairav's puja was made to stop, in that same manner, in order to stop this in Hanuman's case too, they used a vark. See this, he says: the use of chandi ka vark did not exist earlier. Such thin varks were not made in this way. That method used to be different.

What was the older form in which silver was used?

Chyawanprash is very ancient and its description is found in the Pauranik granthas; in it both gold and silver were used, but in bhasma form, not in vark form. Above bhasma comes chura — a churna of the kind we eat. Vark did not come. Vark was brought by them, and the chief purpose behind it was that, by placing it between leathers, the thing should be made impure.

That method used to be different, the speaker says, and gives Chyawanprash as the example: it is very ancient, and its description is found in the Pauranik granthas. In it both gold and silver were used — but in bhasma form, not in vark form. And above bhasma comes chura: a churna of the kind we eat. Vark did not come. Vark was brought by them, and the chief purpose behind it was that by placing it in the middle of leather this thing should be made impure. Now you do not know what it has been made in — Facebook and WhatsApp are how it is coming to be known, and very few people know it.

Offering vark is a very great paap, and no scripture supports it

Consider how great a paap you are committing, he says. Factory-made vark is available today, but the factories are not showing the full procedure either — German silver and Chinese silver are named, but no authentic source is to be found. If a source can be established that it truly is 100% vegetarian and no such things were used, only then use it.

So by offering chandi ka vark, consider how great a paap you are committing, the speaker says. Nowadays factory-made silver vark is available, but the factory people too are not showing the entire procedure — by using which things they are spreading it out. German silver comes into it, Chinese silver comes into it, but nowhere is an authentic source to be found. For selling, it is possible that it is sold with '100% vegetarian' written upon it. If the source is known, that yes, this truly is 100% vegetarian and things of that kind have not been used in it, then only use it. What is used in food and in sweets, he says, is a separate subject. But why offer it on Hanuman? Hanuman is pleased by the offering of sindoor. Who told you to offer chandi ka vark? Where does the description come that silver vark was offered to Hanuman and he was pleased? Nowhere.

What may be offered to Hanuman in place of vark?

If you have so much wish to offer silver and silver is not beyond your means — offer Hanuman a Ramnami locket; have some ornament of gold or silver made for him and offered; put a mukut on him; a mala of Tulsi; Ram written on a paan leaf, Ram written on a peepal leaf. Offer those. Which bhakta ever said to offer chandi ka vark?

If you have so great a wish to offer silver, and silver is not outside your capacity, then offer Hanuman a Ramnami locket, the speaker says. Whatever gold or silver ornament you can put on Hanuman, have it made and offered; put a mukut on him. A mala of Tulsi ji. Ram written upon a paan leaf, Ram written upon a peepal leaf — offer these. Which devotee has said to offer chandi ka vark? It is not to be offered. He adds that in earlier live videos this question had been put to him, and once or twice he had said that people at present were using it because the packet is marked 100% vegetarian; since he had never used such a thing himself, he had asked, and was simply told it was not like that — this was German silver, with a green mark on it saying 100% vegetarian.

No description of the practice exists anywhere — offer dry sindoor or ashtagandha instead

Because the question kept coming, he looked at it properly, and nowhere is there any description of it, nowhere has it been said to do this thing. Bring pure sindoor, pure oil, pure desi ghee — and if you make ghee at home yourself, offer that. If it is not available, offer dry sindoor; there is no difficulty, Hanuman will be pleased. Offer ashtagandha.

Because the question kept arriving again and again, the speaker says, he decided the thing should be looked at properly: where is the problem, does any description of it truly exist anywhere? And nowhere is there a description. Nowhere has it been told that this thing should be done. Doing it, you only harm your own deities — because whatever product you bring, bought from wherever, will nowhere carry a 100% purity. Bring sindoor that is pure, oil that is pure. If you can get pure desi ghee, and along with it you make ghee at home yourself, then if that is possible offer it to Hanuman. If it is not there, offer dry sindoor. There is no difficulty; Hanuman will be pleased. Offer ashtagandha. At least in that there is no use of such abhorrent things — sheep skin, buffalo skin, which those people use in making it.

Til oil should be bought pressed before your own eyes, especially around Navratri

That til oil should be used with thought, because around Navratri many brands of it appear with excellent outer packing and a thing inside that is not right; burn that til oil and it will only give you harm. If you can get oil pressed before your own eyes, take it; otherwise pure mustard oil, which nowadays is pressed by machines set up in many places. It will cost fifty or a hundred rupees more, but it is pure, and the deities will be nourished by it.

In the live videos around Navratri the speaker had said that til oil should be used with thought and understanding. Around Navratri you will see many brands of til oil. The outer packing will be very good; the thing inside will not be right. You will burn that til oil, and that til oil will give you only harm. If oil pressed in front of your own eyes is available, take it. Otherwise pure mustard oil — and nowadays that too is more often pressed by machines set up in place after place, so have it pressed in front of you. It will fall a little dearer, fifty or a hundred rupees. But what you want — prosperity, the kripa of the deity — will be got from it, because it is pure. The devatas will be nourished by it. You are given bad oil to eat; you will hardly be nourished by it.

Who takes the dosha when vark made in gau mans is offered?

You do. When you offer silver vark that was made inside gau mans, since you are offering it yourself, you are the one who becomes at fault. What is it to Hanuman — Hanuman is Rammay; what dosha is going to attach to him? It is you who are doing this to him.

When you offer chandi ka vark, made with gau mans applied to it, then since you yourself are offering it, it is you who become doshi, the speaker says. What is it to Hanuman? He is Rammay. What difficulty, what dosha, is going to attach to him? It is you who are doing this to him in this manner.

What happens when a person in trouble calls upon Hanuman?

Wherever you may be, when you are caught in trouble and you call Hanuman — however great a mlechchha enemy stands before you, however base a tantra and whatever kshudra shaktis he may have used — Hanuman's samarthya is crores of times greater. The other can only use pret and pishach; Hanuman is Bhagwan himself, not some small divyatma. But you must have within you the capacity to invoke him in that manner.

But wherever you may be, the speaker says, and when you are stuck in trouble and you call out to Hanuman — however great a mlechchha enemy stands before you, however base a tantra, whatever kshudra shaktis he may have employed — Hanuman's samarthya is crores of times more. That one can only use Preta and Pishach. Hanuman is Bhagwan in person. He is no small divyatma that anything of that kind should touch him. To hold him in regard is one matter; but within you there should be the capacity to invoke him in that manner. Then the whole thing will happen.

The Sundarkand, and the dhyana beginning atulit baldhaam, is what to read on Hanuman

Sundarkand — whoever does its path should do it at the very least once or twice a year. In Sundarkand a great many things about Hanuman are learnt, how much samarthya he has. And when the dhyana of Hanuman is done, the very first thing that comes is "atulit baldhaam" — he whose bal is unweighable, whose strength has no limit at all.

In Sundarkand — whoever does the path of Sundarkand, do it at least once or twice in the year, the speaker says. In Sundarkand you will get to know a great many things about Hanuman, how great his samarthya is. And when the dhyana of Hanuman is done, the very first thing that comes in it is: atulit baldhaam. He whose bal is atulit. Atulit bal dhaam — he whose bal has no boundary at all. And what blessing, what vardan, did Hanuman receive in his very childhood from Brahma? Do you remember that vardan? You will not know your own deity's, your own aradhya's, capacity.

Why do people turn to pret shakti when they are suffering?

It is true, he says, that a pret shakti removes suffering first if you go to its shelter. If you have gone in sorrow, if you do much puja-path and yet the kripa of your shakti has not come upon you, you take refuge with pret and pishach. And they do show kripa — because they too remember: make this one your devotee, show your samarthya, make him yours.

It is because you do not know your aradhya's capacity, the speaker says, that you go and beat your head over peers and paigambars and whatever else is current, saying that Hanuman could do nothing and these people will remove the sorrow. A pret shakti removes sorrow first of all if you go into its shelter — this thing is true. If you have gone in sorrow, if you do a great deal of puja-path and even so the kripa of your shakti has not come upon you, you become the refuge-seeker of pret and pishach. And do you know why they show kripa? Because they too remember this: make this one your own bhakta. Show your samarthya, make him your own. That is why it happens so.

What happened when Hanuman went before Bali?

Bali had the boon that whoever came before him, half of that one's strength would pass into Bali. When Bali went to quarrel and to fight with Hanuman and Hanuman came before him, so much strength entered into Bali that his body was about to burst — he could not bear the tej. Brahma appeared and said: Bali, go away from here; you do not have the samarthya to bear his tej.

You will have heard this prasang, the speaker says. Bali had the vardan that whoever came before him, half of that one's bal would pass into Bali. When Bali went to quarrel with Hanuman, went to make war with him, and Hanuman came before him — see, he says, Hanuman knows how to keep the honour of others. He has never broken another's honour by pride in his own shakti, his own vardan, his own siddhis; he kept the honour of the vardan of Brahma, Vishnu and Mahesh. So when Bali came before him, so much bal entered into Bali that his body was about to split. He could not bear the tej. Brahma appeared and said: Bali, go away from here. You do not have the samarthya to bear his tej.

How is the strength of a single hair of Hanuman reckoned?

The bal of one hair of Hanuman's body is held to be equal to ten thousand vajras of Indra. That is why, when people speak of a sakshatkar of Hanuman, he never appears with his full tej — never in Kaliyuga.

As many hairs as there are on Hanuman's body, the bal of a single one of those hairs is held to be equal to ten thousand vajras of Indra, the speaker says. This is why, when people speak of Hanuman's sakshatkar, he never manifests with complete tej. Never in Kaliyuga.

Arjuna's chariot burned the moment Hanuman left it, and Karna fainted at his roar

That Hanuman was seated on the dhwaja above Arjuna's chariot; when the war ended, Krishna told Arjuna to look at the chariot a last time, for it would not survive — and the moment Hanuman left the dhwaja, the chariot was reduced to ash on the spot. And that when Krishna was struck by an arrow, Hanuman grew enraged and roared; Karna, who stood before him, fainted from fear, and Krishna said this is not Treta but Dwapar, they cannot bear your tej — do not come into the middle of the work, be seated on the dhwaja.

Everyone will have heard the Mahabharata prasang, the speaker says: that Hanuman was seated on the dhwaja above Arjuna's chariot. When the war ended, Narayan — Krishna ji — said to Arjuna: now look at this chariot for the last time, this chariot will not remain. And the moment Hanuman moved from the dhwaja and left his chariot, the chariot was burnt to ash there and then. It was by Hanuman's tej that the chariot had been preserved. And there in the Mahabharata this prasang also comes: that once Hanuman grew greatly enraged, because an arrow had struck Krishna. Enraged, he began to roar. Karna was before him, and Karna fainted from fear. Krishna said: this is not the Treta yuga, it is Dwapar; they will not be able to bear your tej. Do not come into the middle of the work; be seated upon the dhwaja. Then he grew calm.

In war his samarthya equals that of Yamraj, Indra, Vishnu and Kuber

The bal of Bali and of Ravan was very great indeed. And in war, whatever samarthya Yamraj, Indra, Vishnu and Kuber have — Hanuman's samarthya is that much.

The bal of Bali and of Ravan was very much indeed, the speaker says. In war: Yamraj, Indra, Vishnu and Kubera — whatever the samarthya of these is, Hanuman's samarthya is exactly that much. And yet, he says, you speak in the manner that these peers and paigambars have a samarthya which Hanuman will not be able to remove, that nothing will come of him.

Nalanda burned with the authentic granthas, and no printing press stood behind them

When Nalanda university was burnt in the medieval period, all our authentic granthas and shastras were burnt with it. In earlier times no printing press sat there so that a book printed today would run to a hundred or thousands of copies and be distributed everywhere. It stayed in one place, in the gurukul; a man went and learned one shastra from his guru.

When Nalanda Vishwavidyalaya was burnt in the medieval period, the speaker says, all the authentic granthas and shastras we had were burnt along with it. In earlier times there was no printing press sitting there such that a book printed today would be printed in a hundred copies, in thousands upon thousands of copies, and distributed everywhere. It stayed in one place, in the gurukul. A person went and learned some one shastra from his guru. The names among Brahmins — Dwivedi, Trivedi, Chaturvedi — were somewhere a sign of this: that Dwivedi is the knower of two Vedas, Trivedi of three; so it is said, and what the truth is will be known when one studies one's own shastras.

The knowledge was heard from the guru's mouth and held in memory

By hearing it from the guru's mouth and committing it to memory — as the school prayer of your own childhood became fixed in you simply by hearing it over two, three, four months. All mantras and shlokas stayed memorised in the students' minds, and the original was preserved somewhere; whoever became learned in that way would later, if there was the kripa of the Lord, write it down and keep it in his parampara and give it to his disciples.

So having heard the thing from the guru's mouth, a man would fix it in memory, the speaker says. When you went to school in childhood, the prayer that was said there — you too fixed it in memory only by hearing it again and again. After two months, three months, four months, that thing was remembered. There, the practice of that thing was made to be done. So somewhere in their minds the students held all the mantras, all the shlokas, in memory, and the original was preserved somewhere. And whoever became lettered in that manner would, in later time, if there was Bhagwan's kripa, write it down and keep it safe within his own parampara, and give it to those who were his shishyas. In this way it spread.

Which centres were destroyed first, and why does that matter?

The root was wiped out first: all these places were burnt, Takshashila was finished. The 64 Yogini temple, a chief centre of tantra sadhana, was so treated that nobody remained fit to reach it — today people go there after seeing YouTube and Facebook. Your root was shaken first, he says, and so your buddhi becomes blunted.

The original lay somewhere in the universities that had been built, and it was there, the speaker says. The root was wiped out first of all. All these places were burnt. Takshashila was finished. The 64 Yogini temple — nobody even goes to see it now; people go after watching YouTube and Facebook. It was a chief centre of tantra sadhana. It was so dealt with that no one remained fit to reach there. So your root was shaken first, and that is why your buddhi becomes kunthit.

The peers and fakirs learned as disciples of Sanatan gurus — a jihad of another kind

That as many peers and fakirs as there were, these people became the disciples of some great guru or dharma-dhurandhar of Sanatan sanskriti. He does not say that all of them did so, but holds that somewhere a jihad of this kind was carried out by them — this too has been a form of jihad. They became shagirds, took all the knowledge, and passed it to a disciple of their own.

In the granthas that were made afterwards, in what was obtained from someone afterwards, this too will be seen and heard, the speaker says. As many peers and fakirs as there have been, these people became the chelas of some great guru, some dharma-dhurandhar of the Sanatan sanskriti. He is not saying that everyone did so, he adds, but somewhere a jihad of this kind was done by them. This too has been a form of jihad; open your eyes and see it. We made them gurus; they came as shagirds, acquired all the knowledge from them, and gave it to a disciple of their own. It is possible that the first Muslim persons learned everything correctly and that, by Bhagwan's kripa, no such feeling arose in their minds — he cites the case, found in the accounts of Sant Ramanuj Swami, of a Muslim who remained within the Ram nam itself.

The original is destroyed and the alterations pushed into the commentary

That whoever learned from a Ram bhakta received the teaching with the bhakti bhav of that Ram bhakta, but could not pass it on exactly to his own disciple; and when that disciple came to preserve it, the work done was: first destroy the mool grantha, and push as much as possible into the commentary. Into it were pushed such things as would make Indra the greatest culprit and Brahma a culprit, and cast aspersion on Brahma's samarthya.

Those who learned from some Ram bhakta received it when that Ram bhakta showed kripa upon his disciple with his own bhakti bhav, the speaker says. But these people could not give that thing to their disciple. Exactly, at least, they could not give it. And when their disciple learned it and the work of preserving it came, what was done? First destroy the mool grantha; and into the grantha, in the work of commentary, push in as much as can be pushed. Into it such things were pushed as would make Bhagwan Indra the greatest culprit, make Brahma a culprit, cast an aspersion upon Brahma's samarthya.

The katha of the forty-nine Marudganas at Shiva and Sati's vivah is the standing example

He asks a question of listeners: you read this thing in ten places — in what manner the katha of the forty-nine Marudganas stands, at the time of Shiva's vivah, of the vivah of Shiva and Sati. At that place the commentators write the thing down in a very wrong way, and then write that on account of fear of length the thing is not being told fully. That, he says, brings anger — put the thing in, because an ordinary person reading it will only take it as absurd, will only understand it wrongly.

He puts one question, the speaker says: you read this thing in ten places. In what manner the katha of the forty-nine Marudgana stands, at the time of Shiva's vivah, of the vivah of Shiva and Sati — at that place the commentators write the thing down in a very wrong manner. That is why the difficulty arises. And then they write there that on account of vistar bhaya, the fear of length, the thing is not being told in its complete manner. At that, anger comes, he says: what is vistar bhaya — put the thing in. Otherwise an ordinary person reading it will only take it as senseless, will only understand it wrongly.

Twenty-one days of brahmacharya settles an ordinary sadhak — set that against crores of years of tapas

That you do an ordinary sadhana, keeping brahmacharya for twenty-one days, and after twenty-one days, on the twenty-second, no kaam bhavana arises within you. And he is Brahma himself, the father of this jagat, who made the creation, who has been foremost through five kalpas and in every kalpa gained samarthya by the aradhana of the five maharupas of Bhagwan Sadashiva for crores upon crores of years — and you say kaam bhavana came within him, that he could not be saved on seeing Saraswati, his manas putri.

You perform an ordinary sadhana, staying in brahmacharya for twenty-one days, the speaker says, and after twenty-one days, on the twenty-second, no kaam bhavana arises within you. And he is Brahma in person. He is the father of this jagat, he made the rachna of the srishti. Through five kalpas he has been foremost; in every kalpa Brahma gained samarthya by the aradhana of the five maharupas of Bhagwan Sadashiva, for many crores of years. After that he became able to make the creation. And you say that kaam bhavana came within him. You say that Saraswati ji is his daughter, his Manas Putra, and that on seeing her kaam bhavana arose within him and he could not be saved. This is your blunted buddhi, he says — that you cannot understand in what manner conspiracy and poison have been rammed into you, pressed in bit by bit.

Study the shastras yourself — pratyaksham kim pramanam

Not to stay silent and blunted when a finger is raised at Sanatan sanskriti, wondering how it could really have been so. Try to know, and then you will find out how it happened. Search. If it seems the man before you cannot satisfy you with his answer, study the shastras yourself, try to search, try to learn from some great person — search until you get an answer good enough to satisfy you. "Pratyaksham kim pramanam" — look at the pramana.

However much a finger is raised at your Sanatan sanskriti, you sometimes stay silent, the speaker says — that is all right; but on account of that finger you become blunted, wondering how it could truly have been so. Make the effort to know, and then it will be known how it happened. Search. If it seems to you that the man before you is not able to satisfy you with his answer, then study the shastras yourself, make the effort to search. Try to learn from some great person. Search until you get an answer fit to satisfy you. You simply sit down accepting that whatever is being said is being said rightly. Pratyaksham kim pramanam — what is the pramana of the evident? Look at the pramana.

The third adhyaya of the Rudrashtadhyayi calls on Indra himself

Indra has been made into something always to be reviled, for the sake of so base a work. But when the path of the Shukla Yajurveda is done, when the path of the Rudrashtadhyayi is done — if you have ever had a rudrabhishek performed — listen to what is said to Bhagwan Shiva in the first shloka of the third adhyaya: it calls Indra, saying O Indra, destroy all my enemies, run with the vajra behind all my enemies. Why has that been said?

Indra was made into someone to be reviled always, for the sake of so base a deed, the speaker says. When the path of the Shukla Yajurveda is done, when the path of the Rudrashtadhyayi is done — if you have ever had a Rudrabhishek performed — then listen a little to what is said to Bhagwan Shiva in the first shloka of the third adhyaya. Indra is called there: O Indra, may you bring about the utter destruction of all my enemies; take the vajra and run behind all my enemies. Why has this been said, he asks. Indra is a Vedokta devata.

Indra, Varuna, Yama and Kuber are Vedokta devatas, not story characters

Indra, Varuna, Yama, Kuber — all these are Vedokta devatas. And you drag them, just like that, into stories of one kind and another.

Indra, Varuna Deva, Yama, Kuber — all these are Vedokta devatas, the speaker says. And you drag them into such stories and such stories, all at once.

Why were the Puranas composed at all?

Because in Kaliyuga you do not have the time to read the Veda, and the Purana was made so that your mukti may happen in the Kalikaal. You will not read one mantra of the Veda; you will not learn the Veda now. The Vedas do not become easily accessible to all. So the Upanishad was made for understanding the Veda, and for explaining what is in the Veda and the Upanishad through katha and through leela, the Puranas were composed by Maharshi Vedavyasa, so that we may understand and relate to those things easily.

When was the Purana made, and why did Bhagwan Vedavyasa make the Purana, the speaker asks. In Kaliyuga, in the Kalikaal, have you the time to read the Veda? The Purana was made so that in the Kalikaal your mukti should happen. You will not read one mantra of the Veda; you will not learn the Veda now. The Vedas do not become easily accessible to everyone. Therefore, for understanding the Veda, the Upanishad was made; and to explain the things in the Veda and the Upanishad by the medium of katha, by the medium of leela, the composition of the Puranas was carried out by Maharshi Vedavyasa, by Bhagwan Vedavyasa, so that we may easily understand those things and relate to them. Only then will it be complete.

Why is a phalashruti written at the end of these texts?

He asks listeners to consider why it is repeatedly written at the end that when this whole path is completed the dhaam of Bhagwan Shiva will be got, that you will attain Shiva loka, will attain Shiva sayujya, will attain the Shiva pada; and in some places that you will attain Vishnu loka. Reflect on all these things, he says — do not simply get trapped.

Now, to make this thing understood, why is it written again and again? At the last of everything it is written that when this whole path is completed the dhaam of Bhagwan Shiva will be obtained, that you will attain Shiva loka. You will attain Shiva sayujya, you will attain the Shiva pada. Somewhere it is written that you will attain Vishnu loka. Why has this thing been written? Reflect a little upon all these things, the speaker says. Only do not get trapped.

Which is the shamshani form of Hanuman?

Panchmukhi Hanuman is chiefly held to be the shamshani form, as Masani Hanuman; and whatever form stands above that has its own separate dhyana svarup, and its puja too is done in that manner.

Asked which is the shamshani form of Hanuman, the speaker says that Panchmukhi Hanuman is chiefly held to be the shamshani form of Hanuman, in the form of Masani Hanuman. And whatever form is above that has its own separate dhyana svarups, and in that manner their puja too is performed.

Who is Markateshwar and what was required of his sadhak?

In the shamshaan too it is only some rare man who pleases Markat ji, who pleases Markateshwar, by the Dakshinachara or the Vamachara vidhi. In earlier times Markat Veer, Markateshwar, was pleased and made siddha; it is said that one who obtained Markateshwar's kripa gained the samarthya to kill a hundred men alone. But the greatest thing was that such a man had to keep complete brahmacharya and, with complete nishtha, do the seva-puja of Markateshwar and of Hanuman for his whole life.

In the Shamshaan too it is some rare purush who pleases Markat ji, who pleases Markateshwar, by the Dakshinachara or the Vamachara vidhi, the speaker says. In earlier times Markat Veer, Markateshwar, was pleased and made siddha. It is said that one man who obtained the kripa of Markateshwar gained within him the samarthya to kill a hundred men, a hundred men, single-handed. But the greatest thing was this: that this man had to keep complete brahmacharya, and with complete nishtha do the seva-puja of Markateshwar and of Hanuman for the whole of his life. Such people, having gained siddhis, remained dedicated to the seva of their nation, of their country, of their state; they were prepared for this thing from the very beginning. Many such kathas existed, he says, but under the Macaulay education policy all these things were removed so that people should never even come to know of them.

After how many years of guru mantra japa do the guru shaktis become siddha?

The guru mantra is already siddha, he says — it is svayam siddha. The guru mantra is not made siddha; oneself is made siddha. And this is told at the very time the guru mantra is given.

Asked how many years of japa of the guru mantra it takes for the guru shaktis to begin to be siddha, the speaker replies sharply that the questioner runs a tantra centre and does not know that the guru mantra is already siddha, that it is svayam siddha. The guru mantra is not made siddha. Oneself is made siddha. And at the very time of giving the guru mantra, this thing is told.

Can bandhan, protective circles and satkarma be done from mantra siddhi, and shaktipat from the guru mantra?

He tells the questioner he seems entirely new to this field. First learn things, increase your tapobal, obtain the kripa of some deva, increase your punya, and then step down into this field. You can certainly do this work — but do it with the guru's agya. As for shaktipat: you must yourself have become siddha and have the samarthya to do it. Only if you have ten lakh rupees can you give fifty thousand to someone. It also depends on how much samarthya is within your guru.

Asked whether by mantra siddhi one can open and tie bandhan, make a circle of protection and do satkarma, and whether shaktipat can be done from the guru mantra, the speaker says it seems to him that the questioner is entirely new in this field and will have a great many questions. First learn things. Increase your Tapo-bala. Obtain the kripa of some deva. Increase your punya as well, and after that step down into this field. You can do this work entirely, he says — but do it with the guru's agya. As for whether shaktipat can be done: you must have become siddha yourself, you must have within you the samarthya to do shaktipat. Only when you have ten lakh rupees will you be able to give someone fifty thousand. Here you are still asking when the guru mantra will become siddha and, at the same time, whether shaktipat can be done from it. If you wish to give to someone else, become capable for it. For the rest, how much samarthya there is within your guru also bears upon it.

Can the Baglamukhi havan done at Datia be performed for the destruction of mlechchhas?

Asked whether, if the havan of Ma Baglamukhi that took place at Datia were performed for the protection of dharma and for the destruction of mlechchhas, a chamatkar could occur, he answers: why can it not? It absolutely can. It can happen even in the present time.

A listener asks about the havan of Ma Baglamukhi that was held at Datia — if it were performed for the raksha of dharma, for the nash of mlechchhas, could a chamatkar occur? Why can it not occur, the speaker answers. It can occur entirely. It can occur even in the present time.

Should a householder do the sadhana of the Mahamrityunjay mantra?

No, he says: you should not do the sadhana of the Mahamrityunjay mantra. Mahamrityunjay is a Vaidik mantra, and its sadhana should be done by Vedic people only. Instead do the sadhana of the Pauranik mantra of Bhagwan Sadashiva which has been held as the equal of the Gayatri — the Panchakshari mantra, in which "namah" comes at the end. You can obtain the kripa of Mahamrityunjay from that too.

Asked by a listener who wishes to do the sadhana of the Mahamrityunjay Mantra, the speaker says plainly that she should not do it. Mahamrityunjay is a Vaidik mantra. Do not do its sadhana; instead do the sadhana of the Pauranik mantra of Bhagwan Sadashiva, which has been held to be the equal of the Gayatri — that is the Panchakshari Mantra, in which namah comes at the end. The sadhana of that mantra you may do. The sadhana of Mahamrityunjay should be done by Vaidik people only. And from the Panchakshari too you may obtain the kripa of Mahamrityunjay. It is a mantra issued from the five mouths of Bhagwan Shiva; it is the mantra of his Panchanan svarup. Its mahima is endless — do that one.

Is an anushthan of 108 paths of the Bajrang Baan permissible?

A listener says he wishes to do an anushthan of 108 paths of the Bajrang Baan and has already completed eleven days according to what the speaker had told him. Very good, the speaker replies — certainly do it, the anushthan of eleven, of 108 paths.

A listener writes that he has to do an anushthan of 108 paths of the Bajrang Baan, asks permission, and says he has already done eleven days according to what the speaker had told him. That is a very good thing, the speaker replies. Certainly do it — the anushthan of eleven, of 108 paths.

Why is a man who always worships Hanuman still caught in trouble?

He answers that he cannot state the cause — the cause is your own karma, and its prarabdha, that you are stuck in trouble. And you are worshipping Hanuman so that he may take you out of trouble. Do you serve your parents only so that no trouble comes to you? Do you feed them in old age only for that? Is there so much self-interest? That we have suffering in our life and therefore we do puja is no argument at all; it is an unrelatable matter, of the kind that says all your troubles will be solved in one minute — meet the Baba Bengali expert in shamshani ilm. Do not let anything of that kind come within you.

A listener writes that he always worships Mahavir Hanuman, worships him regarding him as his elder brother, and yet is caught in trouble, and asks the cause. The cause is not something he can state, the speaker says. The cause is your own karma and its PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., that you are stuck in trouble. And you are doing Hanuman's puja so that he should take you out of trouble. Do you serve your mother and father only for this, feed them when they grow old only so that no trouble should come to you? So much self-interest? If something is going wrong in their seva-puja, that is a different matter and can be asked. But that there is suffering in our life and we are doing puja is no argument — it is unrelatable, the sort of thing that becomes 'vashikaran within twenty-four hours', 'all your troubles solved in a minute, meet the Baba Bengali who is expert in shamshani ilm'. Do not let anything of this kind come within you. If you regard Hanuman as your elder brother, then certainly he must be supporting you somewhere. You have accepted sharanagati saying: O Bhagwan Hanuman, we are in your shelter, you are our elder brother. Then walk according to that too. Do not doubt him.

What should a person in trouble do who is not guru-dikshit?

If you are guru-dikshit that is a good thing; otherwise, at the least, do a daily havan with the Hanuman Chalisa itself. Do havan of a kind that matches the trouble you have, at both times, morning and evening. It is not much expense: bring an upla of cow dung, kindle it, and give ahuti of ghee over it — and if ghee is not possible, give ahuti with ordinary havan samagri. Do the sadhana for 41 days; supreme kripa will be obtained. Along with it, do japa of Ram's name too and do the path of the Ram Raksha Stotra.

If you are stuck in trouble, the speaker says, there are so many sadhanas of Hanuman. If you are guru-dikshit, that is a good thing; otherwise, at the very least, do a nitya Havan with the Hanuman Chalisa itself. Do havan-form work of the kind that matches the trouble. Do havan at both times, morning and evening. There is not very much expense in doing Hanuman's havan. Bring an upla of cow dung, kindle it, and giving ahuti of ghee over it — and if you cannot give ahuti of ghee, if it seems ghee will not be possible, then do the havan giving ahuti with ordinary havan samagri. Do his sadhana for 41 days. The supreme kripa will be obtained. Along with it do japa of Ram ji's name too, and do the path of the Ramraksha Stotram.

On which days is Tulsi not to be watered or plucked?

A listener says it is held that water should not be given to Tulsi ji on Sunday. The speaker says he will make a separate video on this too — on why water is not to be given on Sunday, why she is not to be plucked on Thursday, and why she is not to be plucked on Amavasya.

A listener writes that it is said water should not be given to Tulsi ji on a Sunday. For this too a separate video will be made, the speaker says. Why water is not to be given on Sunday; why she is not to be plucked on Thursday; why she is not to be plucked on Amavasya.

How long after the daily pujan should the bhog be taken up?

Having finished the pujan, do the whole of "pranaya, vyanaya, udanaya, samanaya svaha"; and if you cannot do that, then do the path of this mantra once — "अन्नपूर्णे सदापूर्णे शंकर प्राण वल्लभे". Drop water there five times, and after that take up the bhog prasad. That is, after completing the puja.

Asked how long after the daily pujan the bhog should be taken up, the speaker says: having finished the pujan, doing the whole of pranaya, vyanaya, udanaya, samanaya svaha — and if you cannot do that, then do the path of this mantra once: अन्नपूर्णे सदापूर्णे शंकर प्राण वल्लभे. Drop water there five times, and after that take up the bhog prasad. After completing the puja.

Which lamp should be given to Hanuman in the temple and at home?

In the temple, lighting a one-mukhi lamp for Hanuman is the best; if you light a lamp of ghee it is most excellent of all. At home you may do the seva-puja of a one-mukhi or a Panchmukhi Hanuman, whichever — there is no difficulty in it.

Asked whether a two-mukhi or four-mukhi lamp should be given to Hanuman in the temple, and whether at home a one-mukhi or Panchmukhi Hanuman should be worshipped, the speaker answers: In the temple, lighting a one-mukhi lamp for Hanuman is what is best for him. If you light a lamp of ghee it is most excellent. At home you may do the seva-puja of a one-mukhi Hanuman or a Panchmukhi Hanuman, any of them — there is no difficulty.

How much japa does the anushthan of the Devi's 32 namavali require?

The source, he says, is the Tripura Rahasya, and the Tripura Rahasya further states how much of it is to be japa'd. There are 32 names, so in 32 lakh there is mahasiddhi. If 32 lakh is not possible, then japa at least 32,000. What will happen in two or three thousand?

A listener says he has done the anushthan of the Mata's 32 namavali, going a little beyond two to three thousand, and asks what the next instruction is for pleasing her upasana. Read it, the speaker says. Someone had commented that he does not state the source of where a thing is given; it is given in the Tripura Rahasya, and it was then written there. In the Tripura Rahasya it is further written how much of it is to be japa'd. There are 32 names, so in 32 lakh there is mahasiddhi. If 32 lakh is not possible, then japa at least 32,000. What will happen in two or three thousand?

Why does he say punya is depleted by our speech?

Through the day we let out so many words, and along with every word our punya is depleted. Even in what he is speaking here, he says, his own punya is going. How will it be increased? By doing more and more mala japa, more and more mantra japa.

Through the whole day we let out so many words, the speaker says. Along with every word, a decay of our Punya takes place. Even in what is being spoken here, his own punya is going. How will it be increased? By doing more and more Mala japa, more and more mantra japa.

How should achman be done by someone who vows not to drink water before Shiva puja?

It is a very good thing that you do not drink water without doing Baba's puja, he says — and you can do achman. In achman only so little water is to be taken that it does not go as far as the throat. He cites the same question asked about the Nirjala Ekadashi vrat of the present Shankaracharya of the Badrinath peeth, whose video he takes as his authority: achman is to be done, but the water should be so little that it goes into the mouth only in name and does not reach the throat.

A listener says that because of a vow not to drink water without doing Bhole Baba's puja, he does not do achman in the nitya puja, and asks whether that is right or whether there is some other remedy. It is a very good thing that you do not drink water without doing Baba's puja, the speaker says. You can do achman. In achman only so much water is to be taken that it does not go as far as the throat. He gives his source: this same question was asked at the time of the Nirjala Ekadashi vrat, and it was put to the Shankaracharya Maharaj — the present Shankaracharya of the Badrinath peeth — and there was a video of his, from which he is telling this as an established thing. He said that no, achman is to be done, but the water should remain so little that it goes into the mouth in name only, and does not reach the throat. So do achman; the water should not go to the throat.

Can the shankh be blown in Shiva puja?

Why can it not be blown, he says — the shankh can absolutely be blown. What has been forbidden for him is the puja of the dakshinavarti shankh; the blowing of the shankh is not forbidden. At home Bhagwan Shiva is worshipped in the grihastha svarup, and at home you do not do Shiva puja alone but panchayatana puja. You are a householder — you have not gone off into the Aghor parampara; there you would have to blow the shankhini instead, and by the blowing of the shankhini all the negative shaktis that there are come.

Asked whether the shankh may be blown in Shiva puja, the speaker replies: why can it not be blown? The Shankha can absolutely be blown. What has been forbidden in his case is the puja of the dakshinavarti shankh. The blowing of the shankh is not forbidden. In the house Bhagwan Shiva is worshipped in the grihastha svarup. And at home you do not do only Shiva puja, you do Panchayatana puja. You are a householder — you have not gone off into the Aghor parampara. There, then, one would have to blow the shankhini. And by the blowing of the shankhini, as many negative shaktis as there are, they come.

Diksha today and Aghori tomorrow — there is now one in house after house

That an Aghori of that kind is now everyone — there is an Aghori in house after house, and it has come to feel awkward even to speak the word Aghor. Whoever you look at is becoming an Aghori; videos come of people in the shamshaan taking photos and videos of themselves saying svaha, doing havan directly on a pyre, and they have become babas. Diksha happened today and tomorrow they became an Aghori. It should not be done.

So an Aghori — or rather, that sort of Aghori is everyone nowadays, the speaker says. There is an Aghori in house after house. Now it feels awkward even to speak the word Aghora at all. Today, whoever you look at is becoming an Aghori. Videos come of people taking their own photos and videos in the shamshaan, saying svaha, doing havan directly upon a pyre — and they have become babas. Diksha happened today; tomorrow they became an Aghori. It should not be done, he says.

What is a Bhujang stotra, and when is it done?

Every deity has a Bhujang stotra of their own. Stotra means that the stuti which has been made has a lay, a manner; and when we do the stuti in that manner — when its path is done — it is in the kind of chhanda in which it has been said to be sung, the chhanda being named in the viniyoga, as one says the Anushtup chhanda, the Gayatri chhanda. Every chhanda has its own way of being sung and spoken. It is precisely here, he says, that a guru is needed.

All deities have a Bhujang stotra of their own too, the speaker says. Stotra means that the stuti which has been made of them has a lay, a manner. When we do stuti in that manner — that is, when its path is done — it is in the kind of chhanda in which it has been said to be sung; in the Viniyoga the chhanda stands stated, as one says the Anushtubh chhanda, the Gayatri chhanda. Every chhanda has its own way of being sung and spoken. It is exactly here that the need of a guru arises.

Must everyone learn the chhandas before beginning?

He says all the Shankaracharya Maharaj's words are right, that one should walk according to varnashrama dharma. But he knows only this much: that saving our Sanatanis right now is itself a very great thing. If so much burden of karmakanda is put on — now learn the chhandas, learn how each is to be sung, and once you have learned you must do it exactly so — people think it better to run away. The loss is theirs, but he holds it his own responsibility to stop them, keep them, hold them; and later, when their state of mind is such and they are absorbed in Sanatan, they will learn all these things themselves. Then the Bhujang stotra sung in that manner will bring special kripa, according to the phalashruti.

One thing he will say for the present time, the speaker adds: everything is right in its own place. All the words of the Shankaracharya Maharaj are right — that one should walk according to Varnashrama dharma. But we know only this much, he says: that if our Sanatanis are saved right now, that itself is a very great thing. Otherwise, if so great a burden of karmakanda is laid on — now learn the chhandas, learn which chhanda is sung how, and when you learn it you must do exactly accordingly — then people think it better to flee. Their loss it is; but some responsibility falls upon us too, to stop them, to keep them, to hold them. Afterwards, when their mind reaches that state and they become absorbed in Sanatan, they will learn all these things of themselves. And when you sing and recite the Bhujang stotra in that manner, its special kripa will be obtained, according to the phalashruti.

From which day should an anushthan of 11,000 of the Pitambara satnam be begun?

Begin from a Thursday of the Shukla Paksha, he says; or begin from a Tuesday; or begin from the Ashtami or Chaturdashi tithi of the Shukla Paksha; or begin when there is the Guru Pushya or Ravi Pushya nakshatra.

A listener says he wishes to do an anushthan of 11,000 of the stotra, the satnam, of Pitambara, and asks from which day to begin. Begin from a Thursday of the Shukla Paksha, the speaker says. Or begin from a Tuesday; or begin from the Ashtami or Chaturdashi tithi of the Shukla Paksha. Or, if there is the Guru Pushya Nakshatra or the Ravi Pushya nakshatra, begin from that.

A savari came into a house claiming to be the household devi and took a goat bali — what is that?

It is a thing to be very alert about, he says. When such things run through the thoughts, in order to break a household, it is a very great conspiracy. Know this: tantra is a very great conspiracy. That is why it is said that in tantra people feed something to you — this is exactly what "feeding" is. What buddhi the tantric on the other side will apply, and how he will feed it, is very difficult to say.

A listener writes that exactly as described in the speaker's video of that day, a savari came into their house saying I am the devi of this house, and it also took the bali of a goat. It is a matter for being very alert about, the speaker says; these are matters of experience. When things run in the thoughts in this way, to break a household — it is a very great conspiracy directed at you. Tantra is a very great conspiracy, know this. That is why it is said that in tantra people feed something to you. This is exactly what Khilaya-Pilaya is. What buddhi the tantric on the other side will use, how he will feed it, is a very difficult thing to say.

How can others be encouraged towards the bhakti of Mata Durga?

In today's time there is only one way, he says: encourage the person out of the suffering he has — tell him, do this thing and you will get release from your suffering. Once he has even a little experience of it he will begin to like it, and then he will do that bhakti. Otherwise people today do not want to do anything without their own profit. And Bhagwan Shri Krishna says in the Gita that with people of this dambhi kind one should never speak shastrokta matters at all; there is no need to tell them do this, do not do that. Leave it.

Asked how others may be encouraged towards the bhakti, sadhana and upasana of Mata Durga, the speaker says the greatest question is how the person in front is to be encouraged. In today's time there is only one way: encourage him out of the suffering he has — that if you do this thing you will get release from your suffering. Once he gets even a slight experience of it, he will begin to like it, and then he will do that bhakti. Otherwise, in today's time, people who do not want to do a thing do not want to do anything at all without their own profit. They must come into bhakti because — what profit will there be, brother? Then you will get stuck there, because Bhagwan Shri Krishna has said this in the Bhagavad Gita: that with people who are of this dambhi kind one should never speak shastrokta matters at all. There is no need to say to them do this, do not do that. Leave it. Try to do as much of your own work as there is, try to tell.

Which sadhana makes the grahas favourable and protects from enemies?

Just as with the earlier question about 11,000 japa of Baglamukhi's satnam: do 11,000 japa of the kavach, or of the ashtottara satnam, of whoever your aradhya is. Eleven thousand will not be done at once — it will take at least three, four, six months. After that, go on doing 11 paths of it daily according to your capacity, for the whole of your life. You will not need to do anything else in particular; and if a need does arise, your work will be done with very little.

Asked which sadhana to do so that the grahas be favourable and there be protection from enemies, the speaker refers back to the earlier question about 11,000 japa of Baglamukhi's stotra, her satnam. In exactly that manner: do 11,000 japa of the Kavach of whoever your aradhya is, or of their Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count.. Eleven thousand japa will of course not be done immediately; it will take at least three, four, six months. After that, go on doing 11 paths of it daily according to your strength, for the whole of your life. You will not need to do anything else in particular; and if a need is going to arise, your work will be accomplished with very little.

Why did a headache follow mantra japa at a Kaal Bhairav temple?

You will have done the mantra japa newly, for the first time, he says, so there is a slight effect of the energy — and an effect of fatigue too; the body does grow tired. Next you will say that four hours of japa made your leg hurt, your waist hurt, that sitting gave you acidity. The body simply does not have the capacity. You will not do yoga, you will not do exercise, and then you sit four hours in puja — so there will be some pain until there is practice. There is nothing to fear here. Do not join every single thing to tantra; the body too has its own capacity.

A listener says he went to the Kaal Bhairav temple on Ashtami, did mantra japa looking ahead, and had a headache at night, and asks why. You will have done the mantra japa newly, for the first time, the speaker says — so there is a slight effect of the energy. There is an effect of fatigue as well; the body does become tired. Now you will say that you did mantra japa for four hours and your leg began to hurt, why did it hurt; your waist began to hurt, why did it hurt; you sat and you got acidity, why did it happen. The body does not have the capacity. You will not do yoga, you will not do exercise, and then you will sit four hours in puja — so there will be some pain, until there is practice. There is no matter for fear of this kind. Do not connect everything to tantra. The body too has its samarthya.

What is the solid remedy when Kemadruma yoga forms although the Moon is strong?

Shiva ji's puja is the most solid remedy, he says. And if there is a maternal uncle, then a mama's blessing is the most necessary of all.

Asked what solid remedy there can be when the Moon in the kundali is strong and not debilitated, yet Kemadruma yoga forms, the speaker answers: Shiva ji's puja is the most solid remedy of all. And if there is a mama, then a mama's blessing is the most necessary thing of all.

Children are offering chocolate on the shivling — whose fault is it?

Children do not do it of themselves, he says. The children do not listen, and above that the grown-ups are doing the same; their guardians are giving them that sanskar. They mock the coming of the pitrs in Pitru Paksha and then go about dressed as ghosts at Halloween, adopting a foreign culture — so what will such children do? They will eat chocolate and offer chocolate. It is the responsibility of the mother and father not to encourage wrong things of this kind, and to explain to the children; explain well and show them by doing, and then why will the children not do it?

A listener says he has seen children offering chocolate on the shivling in a Shivalaya and that it is wrong. For one thing the children do not listen, the speaker says, and above that the elders too are doing the same — so the children are not doing it on their own. Their guardians are giving them that sanskar. They make fun of the matter of the Pitr coming in Pitr Paksha, and at Halloween they are going about turned into ghosts and spirits, adopting a foreign culture. So what will such children do? They will eat chocolate and offer chocolate. It becomes the responsibility of the mother and father not to encourage wrong things of this kind, and to explain to the children. Explain well and show them by doing, and then why will the children not do it?

Coconuts bought in Navratri kept turning out bad — what does that mean?

This was a childhood matter, he says, and what the circumstances were at that time cannot now be stated. This thing can happen by dev yog as well. If the coconut is old it can also turn out bad. And if you are breaking it after bringing it into the house, that too can cause some difficulty.

A listener recounts that in childhood, on the first day of Navratri, he forgetfully bought a coconut to eat, and when he broke it, it turned out bad; angry, he went two kilometres and brought three more, dearer ones, and all turned out bad — and he later asked forgiveness. In Navratri, the speaker says, the first thing is this: these three or four coconuts turning out bad — and this is a childhood matter, so what the circumstances were at that time cannot now be stated. This thing can happen by dev yog too. If the coconut is old, it can turn out bad on that account also. And if you are bringing it home and breaking it there, some difficulty can arise from that too.

How does one tell whether bhoot-pret are taking the bhog at the household shrine?

Say it by looking at your own puja mandir, he says. If the devi-devatas take the puja and bhog, there will be bhavyata — light even one lamp and the shrine will look magnificent. Where the thought has become of that kind, or where there is dev dosha, you may decorate it however much and spend thousands of rupees, and you will feel a complete flatness in the shrine; it will not seem at all that dev shaktis are seated there. Looking at it, a sense of emptiness comes.

A listener says that after seeing the speaker's video he fears that in his household shrine bhoot-pret have come in place of the devi-devatas and are taking the bhog and the puja, and asks how to be saved from it. The videos are made to remove confusion, the speaker says, but people become greatly confused. The thing is said so that you may catch it and try to set it right; do not become confused. With one or two people it may indeed happen a great deal, but normally it cannot happen with everybody. Someone messaged that although great tantra is being done in his house, Tulsi ji is growing, Tulsi ji is in good order — that too becomes one reason to judge by. Say it by looking at your own puja mandir. Looking, one understands where the puja and the bhog are going. If the devi-devatas take the puja and bhog there will be bhavyata; light even one lamp and the shrine will look magnificent. And where the thought has become of that kind, or there is dev dosha — however much you decorate and spend thousands, you will feel a complete flatness in the shrine; it will not seem at all that dev shaktis are seated there. Seeing it, a sense of emptiness comes. So do not worry so much.

What is Krishna prishtha in the panchgandha?

Chandan, kumkum, krishna prishtha, kapur — the lepan of a shivling is done with these panchgandhas. As for what krishna prishtha is called, he says one and the same thing has different names; if it is being said in connection with panchgandha, one must see according to where you have read it. Just as the ashtagandha of the devatas is different and the ashtagandha for the devis is different, so also the trigandha and panchgandha for Brahma, Vishnu and Mahesh are each different; and, more than that, according to the Puranas you will find that in every Purana some one thing or another in it changes. So without seeing it, he says, it would be a little difficult for him to say.

Asked what krishna prishtha is, the speaker first sets the context: chandan, kumkum, krishna prishtha, kapur — the lepan of a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. is done with these panchgandhas. One and the same word, one and the same thing, has different names, he says. Now, what is called krishna prishtha? If it is being spoken of in connection with panchgandha, then one will have to see according to where you have read it. Just as the ashtagandha of the devatas is separate and the ashtagandha for the devis is separate, in the same way the trigandha and the panchgandha for Brahma, Vishnu and Mahesh are each separate. And a bigger thing than this: if you look according to the Puranas, in every Purana some one thing or another in it changes. So saying it without looking would be a little difficult for him.

Who are the seven sisters of Sheetla Mata?

Asked about two others alongside seven sisters — which would make nine — he names the seven sisters as Sheetla Mata, Sayar Sheetla, Phulmati, Angar, Panesa and these. If there are two others besides, then it is not so in general, and the questioner must be speaking of some particular region.

A listener asks who the two others and the seven sisters with Sheetla Mata are, and what their names are. Two others and seven sisters — that makes nine sisters, the speaker notes. The seven sisters are: Sheetla Mata, Sayar Sheetla, Phulmati, Angar, Panesa — these are they. If there are two others besides, then it is not so in the general way; in that case the questioner is speaking of some particular region.

What shakti sits on a peepal that even a Hanuman sadhak refused to remove?

If it was to be removed from the peepal tree and it did not move, there can be a great many reasons, he says; and as for the shakti, on a peepal it is mostly Brahm. It will be a khooni Brahm — someone may have brought and seated it, or it may be there of itself — and in removing it there is very great risk indeed.

A listener asks about a peepal in which such a shakti resides that a sadhak of Hanuman refused to remove it, though he had earlier been issuing a challenge, and went away having declined. If it was to be removed from the PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree and it did not move, there can be a great many reasons for that, the speaker says. And as for the shakti — on a peepal it is mostly Brahm. It will be a khooni Brahm. Someone may have brought and seated it there, or it may be there of itself. So in removing it there is very great risk indeed.

Can til be used in place of rice in the avaran puja?

Why would you use til in the place of rice, he says — in the place of rice, rice alone will be used, not til. For the other substance you may use a flower if you wish, but til should not be used in that way. Til you may use at the time of tarpana — when you are doing tarpana upon a yantra — and not at the time of archan.

Asked whether til may be used in place of rice in the Aavaran Puja and what other substance may be taken for the Devi, the speaker replies: Why would you use til in place of rice? In the place of rice, rice alone will be used; not til. Among other substances you may use a flower if you wish, but til should not be used in this way. Til you may use at the time of TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. — when you are doing tarpana upon a yantra. And not at the time of archan.

What should be done if the vigraha of Mata Kali has been burnt?

The vigraha will have burnt through your own carelessness, he says. First of all, do the abhishek of the Mata for at least nine days continuously — with panchgavya, with panchamrit and with pure Gangajal, daily, for nine days without a break, beginning today or from tomorrow. Do 108 japa daily for nine days of the whole mantra "या देवी सर्वभूतेषु क्षमा रूपेण संस्थिता ... नमस्तस्यै". Along with it let there certainly be jeev seva — feed a cow, a crow, a dog, whoever; let it go into their stomach before it goes into your own — and keep again and again the bhav of asking pardon: O Bhagavati, forgive the offence committed knowingly or unknowingly. On the last day do annadaan according to your strength.

A listener writes that today the vigraha of Mata Kali has burnt and asks what to do. The Vigreh will have burnt on account of your own carelessness, the speaker says. First of all, do the abhishek of the Mata for at least nine days continuously. With panchgavya, with panchamrit and with pure Gangajal, do her abhishek daily, continuously, for nine days. It ought to be done from today itself; begin it from tomorrow. The abhishek should be done well. And do 108 japa daily, for nine days, of this whole mantra: या देवी सर्वभूतेषु क्षमा रूपेण संस्थिता — the whole mantra with नमस्तस्यै. Along with it let there certainly be Jeev Seva. Whether you feed a cow, a crow or a dog, let it go into their stomach before it goes into your own; and keep again and again the bhav of prayer for pardon, that O Bhagavati, whatever offence has been done knowingly or unknowingly, forgive it. Do this much. And on the last day do Annadaan according to your strength.

What is the order of upasana within Durga upasana?

In Durga upasana, Ganapati is first of all; then Batuk Bhairav; then Hanuman; and then, at last, Bhagwan Narsingh. And the direct worship of Bhagwan Narsingh is done by only a very few — somewhere in the direct manner someone will say that in Durga upasana, among the four veers, the puja of Narsingh Veer also takes place. There is no need to do all of that in that way, he says; people will not even want to do so much. Only those who need it should do it — those who wish that what is here should be complete, when there is that kind of samarpan, and when Bhagavati grants the capacity.

Asked for the order and vidhi of the upasana of Narsingh and Ganesh within Durga upasana, the speaker says: In Durga upasana, Ganesha is first of all. Then comes Batuk Bhairava. Then comes Hanuman. And then at last comes Bhagwan Narasimha. And the direct worship of Bhagwan Narsingh is done by only very few. Somewhere in the direct way someone will tell that in Durga upasana, among the four veers, the puja of Narsingh Veer also happens. There is no need to do all of that in that manner. Even if they wanted to, people would not do so much. Only those who have the need should do it: those who wish that here it should be complete, when there is that kind of samarpan, and when Bhagavati gives the capacity for it — then let them do it.

What is the order of the panchang sevan in the tantrokta vidhi?

Of the ishta whose sadhana you are doing, of all the things that make up the panchang sevan — kavach, sahasranama, satnam, stotra, stuti — the kavach should be made siddha first of all. After it has been made siddha, doing the panchang daily will be better still. First the satnam should be done, then the hriday, then the sahasranama, then the kavach, and only then whatever mantra japa and stuti of their name is to be done.

Asked what the order of the panchang sevan is in the tantrokta vidhi, since panchang sevan is necessary in ishta sadhana, the speaker says: Of the ishta whose sadhana you are doing, among whatever things there are for the panchang sevan — kavach, sahasranama, satnam, stotra, stuti — the kavach should first of all be made siddha. After making it siddha, if you do the panchang daily it will be better still. First the satnam should be done, then the hriday should be done, then the sahasranama should be done, then the kavach should be done, and then at last the mantra japa and so forth of their name, the stuti.

How necessary is the sequential purashcharan of the fifth anga?

It is necessary, he says, but if you go to do a purashcharan know that the thing becomes possible only by guru kripa. You may manage the kavach, but in doing the purashcharan of the hriday the possibility arises even of a heart attack. This is no exaggeration: the energy becomes very great. Without guru kripa and right guidance the energy will rise so much that you will not understand from where your heart is beating — a beating will set up in the heart twenty-four hours a day.

Asked how necessary the sequential purashcharan of the fifth anga is, the speaker says it is necessary — but if you go to do a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., know that the thing becomes possible only by guru kripa. You may even do the kavach; but in doing the purashcharan of the hriday, the possibility arises even of a heart attack. This is not a matter of exaggeration, he says — know it: the energy becomes very great. If there is no guru kripa, no right guidance, the energy will increase so much that you yourself will not understand from where your heart is beating. A pulsation will set up in the heart twenty-four hours a day.

What must the guru supply for a purashcharan to be done rightly?

It is exactly there that the guru is needed to guide you in that manner — to teach arpan, tarpan, mandala and the yantra, to give methodical knowledge of all these things, and to say in which mudra the japa of the hriday is to be done. Only then will the thing be done rightly. If you do japa without the mudra, the energy will build so much that where the purashcharan calls for, say, 11,000 japa, your condition will be ruined in eleven japa. And the satakshari mala and the sahasrakshari mala are a separate matter altogether — leave those; many hridays already contain the satakshari, so the energy rises further still.

It is at that very place that the need arises for the guru to guide you in that manner, the speaker says. To teach arpan, TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., mandala and yantra; to give methodical knowledge of all these things. To say in which Nyasa and which mudra the japa of the hriday is to be done — then only will the thing be done rightly. If you do japa in a state without mudra, so much energy will build that where the purashcharan supposes, say, 11,000 japa, here your condition will be ruined in eleven japa. One japa is sufficient. After that the satakshari mala and the sahasrakshari mala are all a separate matter — leave them entirely. And many hridays already have the satakshari in them beforehand, so the energy increases further. For this very reason it should be done with thought and understanding.

The Hanuman Panjar, the Hanuman Badvanal and the tantrokta anushthan are still to be given

Asked for the complete puja vidhi of Hanuman, he agrees to tell it, and quickly — the Hanuman Panjar, the Hanuman Badvanal, the tantrokta anushthan.

Asked for the entire, complete puja vidhi of Hanuman, the speaker agrees: all right, he will tell it, and will tell it quickly. Hanuman Panjar, Hanuman Badvanal Stotra, the tantrokta anushthan.

Who are the Sir-katwa or Mundi-katwa Baba?

Sir-katwa Baba, that is the Mundi-katwa Baba, are worshipped at the than, in the grove, in the villages. People of the present time will not have got much information from their elders, so they have remained under that name. Chiefly it happens where some Brahmin is killed. And there was also a time in the regions of Madhya Pradesh, Uttar Pradesh and Bihar — though it happened everywhere — when dacoits attacked at the time of weddings; the dacoits were not of any one particular community but of every kind, and if in some fight a head was struck off, that too became such a thing, since dacoits never went without doing puja-path and preparation, and did tantrokta sadhanas.

Asked who the Sir-katwa Baba are, the speaker says they are the Mundi-katwa Baba. Sir-katwa Baba are worshipped in the villages at the than, in the van. People of the present time will not have obtained so much information from the elders, so they have remained under that name. And chiefly what happens is that some Brahmin is killed, and then in that manner the killing takes place. And there has been such a time in the regions of Madhya Pradesh and Uttar Pradesh, and in the regions of Bihar too — though this thing happened everywhere — that at the time of weddings attacks were made by dacoits. And it is not that only people of some one particular community came among the dacoits; people of every kind were in them. Now if in some quarrel among them a head was struck off, then those people too, afterwards — because there was this thing among dacoits, that they never went without doing puja-path and making preparation. They did tantrokta sadhanas.

Tarkulaha Devi of Gorakhpur is the positive form — her devotees could not be hanged

He gives Tarkulaha Devi of Gorakhpur — the Bhagavati there — as the positive form. Her devotees, he says, cut off so many Englishmen's heads and offered them there that they filled a well. And Bhagavati gave them such a siddhi that when the English hanged them they simply did not die: however many times they were strung up they remained living, and when they were taken down they were still alive, and did not attain death at all.

In the positive form of this same thing, the speaker says, we may speak of Tarkulaha Devi — the Bhagavati of Gorakhpur. And her devotees were such that they cut off so many Englishmen's heads and offered them that they filled a well there. Bhagavati gave them such a siddhi that when the English hanged them, they did not die at all. However many times they hanged them, they remained alive. They would be hung and left, and when they were taken down they were still living. They did not attain death at all. And so too the dacoits, he adds, used to do things of this kind.

What should be kept in mind while building a sadhana kaksh at home?

The best care to take is that the place of the devi-devatas should be in the right spot. When you sit to do sadhana, if your face falls towards the east it is best of all. Make the place beforehand according to the order in which the pratimas and the Shri vigrahas are to be kept. And if havan is to be done in that place, let there be an arrangement of a window, so that the smoke goes fully outside.

A listener says his house is being renovated and a sadhana kaksh is being made in it, and asks what precautions to take. The finest care to take is that the place of the devi-devatas should be at the right spot, the speaker says. When you sit to do sadhana, if your face falls towards the east it will be best of all. Keep particular care of all these things. According to the order in which the pratimas of the devi-devatas are to be kept, in which the Shri Vigreh are to be placed, make the place beforehand. And if havan is to be done in that place, let there be an arrangement of a window at the time of havan, so that the smoke goes out fully.

May sindoor and chameli oil be offered to a Hanuman murti at home?

Asked whether sindoor and chameli oil may be offered on the Hanuman murti kept at home, or whether it should be done only on a temple murti, he says: you may offer it at home too, there is no difficulty.

A listener asks whether sindoor and chameli oil may be offered on the murti of Hanuman kept at home, or whether this should be done only upon a temple murti. You may offer it at home as well, the speaker answers. There is no difficulty.

Is a household right to forbid the eating of vark-covered sweets?

A listener says there is a restriction in his house on eating vark sweets. A very right thing, he answers — it should simply not be eaten. The vark is being made in this wrong manner, put again and again into a pouch of leather; and after that, will whoever eats it not incur the fault? That too in gau mans, in buffalo flesh, in sheep flesh.

A listener writes that in his house there is a restriction on eating the sweets that carry vark. A very right thing, the speaker says. It ought simply not to be eaten. The vark is being made in this wrong way — being kept again and again inside a pouch of leather and so made. After that, will whoever eats it not incur the dosha? And that in gau mans, in the flesh of buffaloes, in the flesh of sheep.

Why are the Aprajita and Kunjika stotras kept secret?

Not only the Aprajita stotra but the Kunjika stotra too, he says, and many satakshari and many hriday — he makes no videos on any of these, and keeps them all secret. The reason behind it is that the capacity to do that thing is not in everybody. If he tells the whole vidhi, people will not do it; they will do it half and incomplete and then be troubled — and he does not want anyone to be troubled on his account, does not want to lead anyone astray. In the Aprajita there are so many beej mantras that their pronunciation will not come out of everybody.

Asked why he repeatedly keeps the Aprajita Stotram secret and does not tell its upasana vidhi, the speaker says it is not only the Aprajita stotra but the Siddh Kunjika Stotram too. Many satakshari, many hriday — he makes no videos on any of these; he keeps them all secret. There is a reason behind it: the capacity to do that thing is not in everybody. If he gives the entire vidhi, people will not do it; they will do it half and unfinished, and afterwards be troubled. And he does not want that anyone should be troubled because of him; he does not want to lead anyone astray. In the Aprajita there are so many beej mantras that the pronunciation of them will not come from everyone.

What happens to a household's own deities if the Aprajita is taken up?

After doing the Aprajita, distress will come upon the deities of their house — because nowadays the devi-devatas in everybody's house are not shaktis of a high order that stand established. Many people have installed some ancestor of the kula in the house in the form of a pitr, established him in the form of a devata; in one house Mari Mata is worshipped, in another someone else. Now if you have them do the Aprajita sadhana, the man will simply sit and weep. This is why he cannot tell all these things.

After doing the Aprajita, trouble will come upon the devi-devatas of that person's house, the speaker says. Because in today's time the devi-devatas that are in everyone's house are not high-order shaktis that stand rooted there. A great many people have installed some ancestor of their own kula in the house in the form of a Pitr, have installed him in the form of a devata. In one house Mari Mata is worshipped; in another somebody else is worshipped. Now if you have such a person do the Aprajita sadhana, the man will simply sit down and weep. This is why these things cannot be told.

Fifty shaktis come with the Kunjika, and calamity follows the early enjoyment

People will have the Kunjika done, he says. By doing the Kunjika, fifty shaktis come. At the beginning there will be a great deal of enjoyment. After some days such calamities will begin to fall in the house, the trouble will so increase, that afterwards they will ask what mistake they made. And those who say nothing happened to them, that they did so much, will not tell the whole of their own matter — how sadhana is done in their house, who else does sadhanas there, which devi is worshipped in their house, what bhog they give. They will only say we have been doing it two years and nothing happened. The whole subject should be understood before doing it.

People will get the Kunjika done, the speaker says. By doing the Kunjika, fifty shaktis come. At the start there will be a great deal of enjoyment. After a few days such calamities will begin to fall in the house, the trouble will grow so great, that afterwards they will say — what mistake have we made? And those people who say that nothing at all happened to us, that we did so much, why so — they will not tell their whole matter: in what manner sadhana is done in their house, which people in their house do sadhanas, which devi is worshipped in their house, what bhog they give. They will only say: we have been doing it for two years and nothing happened. And you too will speak up, motivated, and say all right, let us do it as well. The whole subject should be understood before doing it. That is why he does not tell it — though personally, he says, he tells everything, after asking such a person about the devi-devatas of their house.

How is a bhoot-pret that is taking the puja at the household shrine to be removed?

Whenever it seems so, he says — and he has cleared in two videos how bhoot-pret come and how you may know that pret-pishach are taking it — havan-form prayoga connected with the ugra devatas of our Sanatan sanskriti should particularly be done. And in havan-form prayoga too there is a matter of what kinds of things are to be used. Where the trouble is of the vichar kind, in the house, the greatest thing to be used in the havan is the wood of apamarg — the samidha of apamarg.

Asked again how a bhoot-pret being worshipped in the household shrine is to be removed so that the puja-path reaches the deities of the house, the speaker says he will make a separate video on it, but gives it in brief. Whenever it seems so to you — and how this happens he has cleared in two videos: how bhoot-pret come, and how you may know that pret-pishach are taking it. Now, among all the ugra devatas of our Sanatan sanskriti, the havan-form prayoga connected with them should particularly be done. And in havan-form prayoga too there is a matter of keeping care as to what kinds of things should be used. Wherever such things of the vichar kind occur in a house, the greatest thing that should be used in the havan is the wood of ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. — the samidha of apamarg.

What is apamarg used for in the astra mantras?

Know this, he says: as many astra mantras as there are for the destruction of abhichar, whenever their havan is done — to destroy something, to destroy some abhichar — this is not normally done in a house, it has its own method; and in it the samidha of apamarg is an extremely necessary article. When he tells people about apamarg they think it is nothing much; they are not understanding the thing. But it is a very great thing: if there is any vanaspati most capable in the destruction of abhichar, it is the wood of apamarg.

For the destruction of Abhichara, as many astra mantras as there are — know this thing, the speaker says. As many astra mantras as there are, whenever their havan is done, to destroy something, to destroy some abhichar — in a house it is not ordinarily done; it has its own method. In it, the samidha of apamarg is an extremely necessary article. And when he speaks about apamarg, tells people of it, everyone thinks it is nothing much. You are not understanding the thing, not knowing it. But it is a very great thing. If there is any vanaspati that is most capable in the destruction of abhichar, it is the wood of apamarg.

One day of doing and the next day a message that nothing happened

The greatest difficulty with you people, he says, is that you do it one day and the next day messages begin to arrive — nothing happened, the trouble has increased. Give up this weeping. If you have a great deal of money then call some person, some sadhak, some good man, to your home and have it done. If you are not able, then do it yourself. What will happen — it seems you will die? Then if you die taking the name of Bhagwan, there is no difficulty in that either. It is this fear you are in that kills you; you are afraid even of taking Bhagwan's name.

The greatest thing is that there should be patience within you, the speaker says. What is the greatest difficulty with you people? You do it one day, and the next day messages begin to arrive with me: bhaiya, nothing happened, guru ji, nothing happened, the trouble has increased. Give up this weeping business. If you have a great deal of money, then call some person, some sadhak, some good man to your house and have it done, and see. If you are not able, then do it yourself. What will happen? It seems you will simply die — then if you die taking Bhagwan's name, there is no difficulty in that either. This fear you are in, this fear kills you. You are afraid even of taking Bhagwan's name.

What can the Aprajita do if it is done rightly, and what if it is done wrong?

Aprajita comes in the category of the Maha Vaishnavi Mahavidyas. If her path is done properly, then even the state of whatever has been done by the bhoot-pret will be thrown into disorder; and along with the bhoot-pret, what will not happen there — such a beating will take place that they will not come near that house in their life. But if you do that same Aprajita wrongly in the path, if you go wrong in the pronunciation, in the mantras and so on, then that same Aprajita becomes fatal for you.

Taking up the question of a brother above who asked why the Aprajita is not told, the speaker gives the example of pret-pishach taking the puja in a house. Aprajita comes in the category of the Maha Vaishnavi Mahavidyas. If her path is done in the proper manner, then even the state of whatever has been done by the bhoot-pret will be thrown into disorder. And along with the bhoot-pret — what will not happen there? Such a beating will take place that they will not come towards that house in their lives. But if you do that same Aprajita wrongly in the path, if you go wrong in the uchcharan, in the mantras and so on, then that very Aprajita becomes fatal for you.

Are the Mahavidyas the Parashakti who need no support?

To a listener asking whether the Mahavidyas are the Parashakti needing no alamban, and about the eighteen-armed, ten-armed and eight-armed Devis, he says only this: how much samarthya is there in you and in me? Do you have the samarthya to please even an ordinary lok devi-devata? Forget the eight, the eighteen, the ten arms for now. What will be got from their seva-puja, what can and cannot happen, what the matters are — in the state you are in, instead of changing deities, do the seva-puja of those upon whom you are focused, in the proper way, and do the sadhana well. All the base has been given to you already; why are you anxious?

A listener asks whether the Mahavidya are the Parashakti who need no alamban, and about the eighteen-armed Devi, the ten-armed, the eight-armed. See how much of a question you have put, the speaker says — he will say only this much. How much samarthya is there in you and in me? Do you keep the samarthya to please even an ordinary lok devi-devata? Forget eight, eighteen and ten arms for now. What will be obtained from their seva-puja, what can happen and what cannot, what the matters are and what they are not — in the present state, instead of changing your deity, do the seva-puja of the one on whom you are focused in the proper manner, do the sadhana well. The whole base has already been given to you, already told to you. Why are you becoming anxious? A pret-pishach too has its own prarabdha, and it too must be worn through.

How does a mantra come to a sadhak within his sadhana?

He relates a listener's experience: a friend of Satpal ji, himself a good knower of tantra who does sadhanas and is also a sadhak of the Bhagatvaal, was doing the Bhairav sadhana that had been told from Ashtami up to Chaturdashi; within the sadhana a mantra was obtained by him, with the adesh that this very mantra was to be japa'd. He sent it as a voice recording, and the speaker sent him a video link in which the whole answer stands, with the mantra and the vidhi. When you do the most ugra sadhana, or some protective sadhana, and the devi-devatas of that place become pleased, then what do you need? How will you get out? They themselves will give it to you — through a dream, or in dhyana, by some medium or other they will let you hear that mantra.

Satpal ji had a very good experience, the speaker says. A friend of his, himself a very good knower of tantra who does sadhanas and is a sadhak of the Bhagatvaal as well, was doing the Bhairav sadhana that had been told — the one from Ashtami up to Chaturdashi. Within the sadhana a mantra was obtained by him. He said that there should be some knowing person to tell him about this mantra, and that an adesh had come that this very mantra was to be japa'd. Satpal ji sent his voice recording, asking what this is. The speaker sent him the link of a video, saying: see this, listen to it — the whole answer to your question is in this video, together with the mantra and the vidhi. You do the most ugra sadhana, you do some protective sadhana; when the devi-devatas of that place become pleased, then what thing do you need? How will you get out of it? They will give it to you. Through a dream, in dhyana while you are in it, by some medium or other they will let you hear that mantra.

If later generations forget a mahashakti's seva, does the whole kula face her wrath?

There is truth in it, he says, but with a distinction. If you do not do the Mahashakti's seva, the Mahashakti is not going to come to trouble you. Mahashakti means the chief shaktis within the param satta; they will not trouble. We are within them and they are within us; it is by them that we go on. But it is her ganas that trouble — the lok ganas especially trouble. He points the questioner to the playlist made under the name Bhagatvaal on the same channel, which answers the whole question step by step: what happens if someone receives kripa and the people who come after do not do that thing, and what should be done when the bhagat who was there before dies.

Asked whether, when a mahashakti has been made siddha by sadhana and bhakti and the generations after that bhakta forget her seva-puja, the whole kula must face her wrath, the speaker refers the questioner to the playlist made under the name Bhagatvaal on this same channel, which answers the whole question step by step — what happens if kripa comes upon someone and the people after do not do it, and what should be done when the bhagat who was there before dies. There is truth in it, he says. If you do not do the Mahashakti's seva, the Mahashakti is not going to come to trouble you. Mahashakti means the chief shaktis that are within the param satta. They will not trouble. We are within them, they are within us, and it is by them that we are going on. But those who are her Gana — it is they who trouble. The lok ganas especially trouble.

Is japa necessary on a gemstone before wearing it?

It absolutely is, he says. Before wearing any ratna whatsoever, it is absolutely necessary.

Asked whether japa upon the gemstones of the grahas is necessary before wearing them, the speaker answers: it absolutely is. Before wearing any ratna whatsoever, it is absolutely necessary.

Whom of Ravan's family did Hanuman defeat?

He killed Akshay Kumar outright. He had beaten Meghnath too. He thrashed Kumbhakarna as well. And he landed a single punch upon Ravan too — meaning he beat the whole of that clan.

Hanuman killed Akshay Kumar outright, the speaker says. He had beaten Meghnath too. He thrashed Kumbhakarna as well. And upon Ravan too he landed a single punch. That is, he beat the whole of this clan.

What does Ramcharitmanas say about Meghnath avoiding Hanuman?

It is described in Ramcharitmanas, he says, that after having come to know the vital point of Hanuman's punch, Meghnath always felt himself defeated before him; even on Hanuman's calling him out again and again, he would not go near him, and kept away from him with great care. The line is: "बार-बार पचार हनुमाना, निकट न आव मरमू सो जाना" — Hanuman is challenging him again and again to come, and Meghnath is not going near.

It is said that when Meghnath had bound Hanuman and taken him away, Hanuman had already beaten him before that, the speaker says. So when the war was going on — Meghnath had already been rendered unconscious earlier — around the time when the shakti struck Lakshman ji, whenever Meghnath went to fight he ran away from Hanuman. He did not wish that he should go and fight with Hanuman. In Ramcharitmanas its description comes: that after coming to know the marm of Hanuman's punch, Meghnath always felt himself defeated before him. Even on Hanuman's challenging him again and again he did not go near him. With great care he kept himself cut off from him. बार-बार पचार हनुमाना, निकट न आव मरमू सो जाना. Hanuman is challenging him again and again to come, and Meghnath is not going near.

What is the Nikumbhila Saptashati?

This is the same Meghnath who, by the kripa of Devi Nikumbhila, bound Indra. For those who wish to read the method of the Saptashati connected with the Siddh Kunjika and the Nikumbhila shakti: with the samput of "Shulena Pahi No Devi" it is called the Nikumbhila Saptashati. Consider it, he says — he had that siddhi, and such a siddhi that he bound Indra; and he goes about avoiding Hanuman.

This is that same Meghnath who, by the kripa of Devi Nikumbhila, bound Indra, the speaker says. Those who wish to read the method of the Saptashati connected with the Siddh Kunjika Stotram and the Nikumbhila shakti — with the samput of Shulena Pahi No Devi, it is called the Nikumbhila Saptashati. Consider it: that siddhi was obtained by him. And such a siddhi that he bound Indra. And he goes about cutting himself off from Hanuman — that he must not fight with him. And those same Hanuman you people so demoralise, saying that this is Muslim tantra, Hanuman will hardly work here, Hanuman will run away. And here the father of these people, Meghnath, goes running from Hanuman.

What must be checked before wearing a gemstone?

Take Shukra as the example: if you are going to wear the ratna of Shukra, a diamond — or its upratna, zircon — then first of all take note that Shukra must not be combust. Ask a pandit ji whether Shukra is running combust; if he is combust, wearing it will have no effect at all. Shukra should be risen. And according to your own weight: if you are 70 kilos then sava saat ratti or more; if you wish to make it in sava, in the sawaiya, then sava saat ratti, sava chhah ratti — for among us sava is held auspicious.

Before wearing a ratna, whatever ratna you are going to wear, the speaker says — take one example: you are going to wear the ratna of Shukra, a diamond. If not the diamond, then suppose you are to wear its upratna, zircon. Then Shukra should not be combust — note this first of all. Ask the pandit ji whether Shukra is running combust. If Shukra is combust, then wearing it has no effect. Shukra should be risen. And according to your own weight: if you are 70 kilos, then sava saat ratti or more than that. If you wish to have it made in sava, in the sawaiya, then sava saat ratti, sava chhah ratti. Among us sava is held to be auspicious, he says — and in the same connection he remarks that where someone had sent ₹449, ₹451 should be given, since among us the mahima of one rupee is great and it is held auspicious; if you want it lower, make it ₹441. But the business of one rupee less, of 99, is not right for us; that is a Jio recharge, not this.

On which day and in which paksha is a Shukra ratna to be energised?

On a Friday, and first of all a Friday in the Krishna Paksha. If it were a deva-connected graha it would be otherwise: Brihaspati being the dev guru, his falls in the Shukla Paksha; Shukracharya being the danav guru, his falls in the Krishna Paksha. On the Friday of the Krishna Paksha, at the very time when Shukra is risen, do his abhishek methodically with panchgavya and panchamrit — the full avataran will not be possible, but at least do the abhishek — and having done it, do abhishek again with pure Gangajal. The choghadiya is to be seen not at the time of pujan but at the time of wearing.

The third part of the method, the speaker says, is that it must be on a Friday, and first of all a Friday in the Krishna Paksha. If it were a deva-connected graha it would be otherwise — Brihaspati is the dev guru, and his falls in the Shukla Paksha. This is the danav guru, Shukracharya; his falls in the Krishna Paksha. On the Friday of the Krishna Paksha, at the very time when Shukra is risen, do his abhishek methodically with panchgavya and with panchamrit. The avataran and so on you will not be able to do to that extent, but at least the abhishek should be done. Having done the abhishek, then do abhishek with pure Gangajal. And the time should also be seen — the Choghadiya should be seen. Though at the time of pujan there is no need to see the choghadiya; it is at the time of wearing, when you will put it on, that the choghadiya has to be seen.

What is the full tantrokta method for a Shukra ratna, and the japa count?

If you go into the complete tantrokta method: make the Shukra tantrokta yantra, and at the root, at the place where the kalash is established in Shukra's name, establish the ring there; and then whatever japa of Shukra there is, four times that japa should be done in Kaliyuga. Even doing nothing so elaborate, at the minimum 8,000 or 9,000 japa should certainly be done; for Shukra, at least 6,000 japa should certainly be done.

And after that, if you go into the complete tantrokta method of it, the speaker says, then make the Shukra tantrokta Yantra. At the root, at the place where the kalash is established in Shukra's name, establish the ring at that place. And then, whatever japa of Shukra there is, four times that japa should be done in Kaliyuga. Even if you do nothing so elaborate, at the least 8,000 japa as a minimum, or 9,000 japa, should certainly be done. It being Shukra, at least 6,000 japa should certainly be done.

What is the least that must be done if that japa is not possible?

Then take the Pauranik mantra — the one in the Navagraha stotra whose stuti we do — and do its japa at least 108 times daily for one week. And in the following week too you must see that the Friday falls in the Krishna Paksha at the time of wearing, and that the choghadiya is auspicious; then you may wear it in the morning. Otherwise you may wear it in the evening too, at the time when Shukra rises — if that one star which is seen is there, it is better still. The yantra work may not be done, but the japa should certainly be done, keeping the stone before you.

And if you cannot even do that, the speaker says, then there is the Pauranik mantra — the one in the Navagraha stotra whose stuti we perform. You should do its japa at least 108 times daily for one week. And in the following week too you must see that the Friday is falling in the Krishna Paksha at the time of wearing, and that the choghadiya is auspicious; then in the morning you may wear it at that time. Otherwise in the evening too, at the time when Shukra has risen — if that one star which is seen is there, it is better still — at that time in the evening you may wear it. This much should be done. Even if the yantra work is not possible, at the least the japa should certainly be done. The vidhan of the yantra becomes a separate matter; but the japa should certainly be done, keeping it before you.

Is onion and garlic in the household food allowed during a satvik anushthan?

It is not allowed, he says. But if the household people are not agreeing, then you can do one thing: for as many days as the sadhana runs, give up the vegetable. Eat milk and roti. The household will make roti in any case; bring milk, cow's milk, and take milk and roti with it.

A listener says he does not eat non-veg during sadhana, but that at home onion and garlic are put into the cooked vegetable, and asks whether that is allowed in a satvik sadhana, in the anushthan of a sadhana. Allowed it is not, the speaker says. But if the household people are not agreeing, then you can do one thing: for as many days as the sadhana runs, for that many days give up the vegetable. Eat milk and roti. If it is possible — the household will make roti in any case. Bring milk along with it, cow's milk, and have milk and roti.

Why does weeping come whenever one sits for puja or japa?

Those are your bhav, he says. If you are surrendered towards your aradhya, tears will come. It is a good thing. There is no need to speak of it in the manner of asking why one weeps — it is their kripa that you are weeping before them. Where there is the bhav of samarpan, tears will come and come again. Otherwise here great people do sadhana and yet tears never come on seeing their own ishta and aradhya.

A listener writes that whenever she sits to do puja or japa, weeping comes to her a great deal, and that she weeps a great deal of her heart before the Mata and before Baba, and asks why this happens. They are your bhav, the speaker answers. If you are surrendered towards your aradhya, tears will come. It is a good thing. There is no need to speak of this thing in the manner of asking why one weeps. It is their kripa that you weep before them. Where the bhav of samarpan remains, tears will come and come again. Otherwise here great people do sadhana, and yet tears never come on seeing their own ishta and aradhya.

Is cold-pressed til oil all right for the lamp?

He answers frankly that he does not know what cold-pressed is, so how can he tell. What he knows is that there is a machine for pressing oil and it is got pressed in front of you and taken out; his sadhak friends send him pressed oil when he asks for it. What cold-pressed and hot-pressed are he does not know — he is not so lettered. He asks the listener to tell him the process once so that he may look at it; only there should be no use of any chemical.

Asked whether cold-pressed til oil is all right for the lamp, the speaker says he does not even know what cold-pressed is, so from where will he tell it. What he knows is this much: that there is a machine for pressing oil, and it is got pressed in front of you and taken out. He has sadhak friends; he telephones them saying pressed oil is wanted, and they send the pressed oil. What this cold-pressed and hot-pressed is, he does not know — he is not so lettered. So he asks pardon, and says he will talk about it once; tell him the process and he will look at it. Only there should be no use of any chemical.

Can a clay lemon be used on Bhairav's trishul?

He refuses it. Where is a clay lemon, he asks — offer the original one; is there any scarcity of lemons? You do not have to change the lemon day after day; put at least one lemon in it on one day of the week. And if the lemon is not available, then in the absence of the lemon at least put a marigold flower in it, which will certainly be found.

Asked about a clay lemon on Bhairav ji's trishul, the speaker is dismissive: where is a clay lemon — he fears some rich man will one day ask whether he may offer a lemon of gold. Where is it? Offer the original. What is there in offering an original lemon; is there a scarcity of lemons? And the lemon does not have to be changed day after day. On one day of the week, put at least one lemon in it. And if a lemon is not to be had, then in the absence of the lemon at least put a marigold flower in it — that will be found.

What is stri dosha?

Stri dosha is what is formed in the kundali when, it is said, in a past birth we caused suffering to our own wife, our mother, our sister; the cry that goes out of their heart, the curse the troubled woman gives — that is what bears fruit in the next birth.

Asked what stri dosha is, the speaker says it is stri dosha if it is being formed in the kundali. It is said that if in a past birth we caused suffering to our own wife, our own mother, our own sister — then the cry that goes out from their heart, the Shraap the troubled woman gives, is what fructifies in the next birth.

What should be known before the Panchmukhi Hanuman kavach sadhana and havan?

He says it plainly: the mantra is very ugra. And as much ugrata as there is, expect that much testing as well. The greatest matter is that people become afraid. They ask for the sadhana and he posts it; afterwards such experiences come that he himself laughs. On the first day of the sadhana they will be frightened — but one is not to be frightened. The mool mantra of Panchmukhi Hanuman is exceedingly ugra.

Asked for the kavach sadhana and havan vidhan of Panchmukhi Hanuman, the speaker agrees to tell it, and states the greatest matter plainly: the mantra is very ugra. And as much ugrata as there is, take it that there will be that much testing too. The greatest thing is that people become frightened. They ask for the sadhana and he puts it out; after that such experiences come that he himself laughs — on the first day of the sadhana they will be frightened. One is not to be frightened all at once. He will tell this sadhana as well; but the mool mantra of Panchmukhi Hanuman is exceedingly ugra.

What happens if a mistake is made in the Panchmukhi Hanuman puja?

Know this too, he says: Hanuman also beats. If you make any mistake at all in the puja of Panchmukhi Hanuman, even if you are doing only the kavach sadhana, then the veer ganas of Panchmukhi Hanuman do not delay in dropping kicks and blows on you in your sleep. And then, out of fear, the next day one thinks there is a pret in the house, that it struck me, that such a thing has happened — one is not to eat all this fear.

So Hanuman also beats — know this too, the speaker says. If in the puja of Panchmukhi Hanuman you have made even the least mistake, even if you are doing the kavach sadhana — if a mistake occurs, then after that the veer ganas of Panchmukhi Hanuman do not delay in dropping kicks and blows upon you in your sleep. And then, out of fear, the next day: there is some pret in the house, it struck me, such a thing has happened. One is not to eat all this fear.

What should be done alongside the Panchmukhi Hanuman japa?

The japa of Ram's name or the path of the Ram Raksha Stotra will have to be done alongside. Before the japa of Panchmukhi Hanuman, it will be good if you make the Ram Raksha Stotra siddha — do at the very least 108 paths. It will be a great help; the level of energy will stay maintained, there will be balance, even if some mistake occurs.

The second matter, the speaker says, is that the japa of Ram's name or the path of the Ramraksha Stotram will have to be done along with it. Before the japa of Panchmukhi Hanuman it will be good if you make the Ram Raksha Stotra siddha — do at the very least 108 paths of it. It will be a great help. The level of the energy will remain maintained. There will be balance — even if some mistake occurs.

When a puja is bound, how will Bhagwan hear the prayer?

Attend to this, he says: there is a difference between Bhagwan and devata. Devata is a yoni, and Bhagwan is the param mahashakti, the param satta. As manushya is a yoni and pashu is a yoni, so devata too is a bhog yoni. Manushya alone is a karma yoni: the karma you do here, and the fruit that comes of it, decides the next yoni you obtain. Do base karma, do wrong work, and you go into the lower yonis — pashu, pakshi, jad, chetan; do high karma and you go into yaksha, kinnar, gandharva, devata. These are yonis; Bhagwan is not. Bhagwan is Bhagwan — adi, imperishable, with no form and no shape, though he came in the sakar form for us.

It is a very good question, the speaker says, because he has made videos on all of it: that whatever mantra japa we are doing, or whatever path and puja we are doing, is not reaching Bhagwan. Attend to this point here. Between Bhagwan and devata there is a difference. Devata is a yoni. And Bhagwan is the param mahashakti; he is the param satta. Just as manushya is a yoni and pashu is a yoni, devata too is a bhog yoni. Manushya alone is such a yoni as is a Karma Yoni. The karma you do here and the fruit that is obtained decide the next yoni you will get. If you do base karma, do wrong work, you will go into the lower yonis — pashu, pakshi, jad, chetan, into all of these. And if you do high karma, you will go into yaksha, kinnar, gandharva, devata, into all these yonis. So know that these are of two kinds, that they are yonis — Bhagwan is not. Bhagwan is Bhagwan. He is adi and imperishable; he has no form, no shape; but he came in the sakar form for us.

Whose karma is behind present suffering, and from what age is it counted?

The question is wrong at that point, he says — it is reaching Bhagwan. But what we are undergoing at present, the suffering we are getting, has behind it our earlier karma. And earlier karma does not necessarily mean what you did five years ago or in childhood. Up to the age of twelve, whatever we do simply has no account kept of it — it is a thing outside the account, out of syllabus. Bhagwan Chitragupta does not write it down anywhere; he says, he is a child, a boy. The katha of Mandavya Rishi lies behind this. But from the age of thirteen, whatever good and bad work we do for the rest of life, an account of that is kept.

So to say that it is not reaching Bhagwan — the question becomes wrong at this place, the speaker says. It is reaching Bhagwan. But what we are undergoing at present, the suffering we are receiving, has behind it our earlier karma. Now in earlier karma it is not necessary — he tells this in advance — it is never necessary that you did it five years ago, or did something in childhood, and are undergoing that. Up to the age of twelve, whatever we do, no account of it whatever is kept. It is a thing outside the account, out of syllabus. Bhagwan Chitragupta does not write it down anywhere; he says, he is a child, he is a boy. The katha of Mandavya Rishi lies behind this. But from the age of thirteen onward, whatever good and bad work we do for the rest of our life, an account of that is kept.

Why does suffering come when we know of no sin we have committed?

Understand it this way, he says. You do japa at the time of a grahan; it is said that japa of any mantra at the time of a grahan brings a thousandfold fruit. In the same way, in any birth and at any time, when you do some punya work at a special time — doing japa while on a teerth yatra, doing it at the time of a grahan, on a river bank, in an ekling Shivalaya — your punya increases a great deal. Now, having increased, it too must be undergone. So you obtained the manushya yoni, your karma of punya is in udaya, there is happiness in your life. And you have at some time also committed paap. What we do first is exhausted, its punya is exhausted; then the paap runs for some time; that is exhausted, then punya runs. When the paap rises, when the time comes for its fruit to rise, that is when the troubles come into life.

Now understand one thing, the speaker says: you say we did punya work; and at the time we committed an offence we do not even remember what offence we committed, what suffering we caused — but now we have to undergo it. What is the cause behind it? Understand the cause this way. You do japa at the time of a Grahan. It has been said that japa of any mantra at the time of a grahan gives you a thousandfold fruit. In the same manner, in any birth and at any time, when you do a punya work at some special time — doing japa while on a Teerth Yatra, doing it at the time of a grahan, doing it on a river bank, doing it in an ekling Shivalaya — then your punya increases a great deal. Now it has increased, so it must also be undergone. You obtained the manushya yoni; your punya karma is in udaya, and there is happiness in your life. Now, at some time you have also committed paap. Whatever karma we do first is exhausted, its punya is exhausted, and then the paap runs for some time; that is exhausted, then punya runs. So when paap rises, when the time for the fruit of that paap to rise comes, then troubles come into life. At that very time all the troubles come.

The answer is set out in the Gita's fourth to seventh adhyayas, read in Hindi

The answer to your question will be found very well in the Bhagavad Gita, he says. Read Karma Yoga and Bhakti Yoga, these two chapters in the Gita, once; from the fourth adhyaya up to the seventh. Read Jnana Yoga, Karma Yoga and Bhakti Yoga, these three or four things, in Hindi — do not go into Sanskrit; he has said to read it in order to understand it. The answer to your whole question will be found.

And at the time when trouble comes, then we go towards Bhagwan, do japa of Bhagwan's name, remember him — but it is somewhere Bhagwan himself who made this arrangement, the speaker says. The answer to your question will be found very well in the Bhagavad Gita. Read it once and you will get it. Read Karma Yoga and Bhakti Yoga, these two chapters that are in the Bhagavad Gita, once. From the fourth adhyaya up to the seventh. Read Jnana Yoga, Karma Yoga, Bhakti Yoga — these three, these four things — in Hindi; do not go into Sanskrit. He has said to read it in order to understand it. The answer to your whole question will be found.

Is it the devatas rather than Bhagwan who can be prevented from receiving?

It never happens that what we do by way of pujan and path is not reaching Bhagwan, he says — all things are within his sight. That it is not reaching the devatas is a subject of tantra; that the devatas are becoming incapable of helping, that they have been bound by tantra vidya, is a separate subject. To Bhagwan it is absolutely reaching, and he has knowledge of everything about what is happening to us and what will happen. And he is the one who shows kripa, when the time for this too comes.

So it never happens that the pujan and path we are doing is not reaching Bhagwan, the speaker says. All things are within his sight. That it is not reaching the devatas — this is a subject of tantra. That the devatas are becoming incapable of helping, that they have been bound by tantra vidya, is a separate subject. To Bhagwan it is absolutely reaching. He has the knowledge of everything: what is happening to us and what will happen. And it is he who shows kripa, when the time of this too comes.

What should one ask instead of asking whether Bhagwan hears?

It is not so that if we do it ten days and the trouble did not go we will leave off doing it. Somewhere our paap karma have risen and we are undergoing their fruit, and that too has a time; when that too comes to an end, our punya rise and we move forward — and for that too it is Bhagwan who shows kripa. So do not think that it will not reach Bhagwan. Ask instead: there is a bandhan in tantra upon the devata, how will it break, how is it to be removed — that he will tell.

It is not so that if we did it for ten days and the trouble did not go, we shall leave off doing it, the speaker says. Somewhere our paap karma have risen and we are undergoing their fruit; that too has its time. When that too comes to an end, our punya rise and we go forward. And for that too it is Bhagwan who shows kripa. So this thing is not to be thought, that it will not reach Bhagwan. Ask this instead: there is a bandhan in tantra upon the devata — how will that break, how is it to be removed? That, he says, he will tell. By the buddhi Bhagavati has given and the knowledge of the subject she has given, he will tell you: do this thing, and it will bear fruit for you.

What may be offered when pure sweets are not to be had?

A listener says pure sweets are not available, that he buys some Amul sweet, and that he mostly offers cashew, almond and raisin in the bhog. That is a very good thing, he answers. And on being told that all this — biscuits in the packet, and the vark — goes on in the temples themselves, he acknowledges that in temples too people are offering the silver vark.

A listener writes that biscuits are being offered in the packet, that pure sweets are not to be had, that he buys some Amul sweet, and that he mostly offers cashew, almond and raisin in the bhog. Everything is being offered nowadays, the speaker says; and offering cashew, almond and raisin is a very good thing. The listener asks what to do when it is going on in the temple itself, and whether a dosha will attach even to touching the murti. Your question, the speaker says, is probably this — that in the temple itself people are offering the vark, the silver one. And if there is no information about it, what will one do?

Why is the tantra not cut at Mehandipur?

There is a reason behind why it was not cut, he says. People go to Mehandipur, take a sankalp, and then do nothing about it — and they are hardly going to come and tell you that they could not complete the sankalp. Here a man did wrong work for ten years; smoked charas and ganja, drank liquor, did not listen to the people of his house, did not attend to the devi-devatas. Then when the tantra came upon him he seized upon Balaji, and afterwards said that Balaji could not put his tantra right, that there is a lack in Balaji — and never looked at his own lack. Also, he adds, the people of teerth dhaams have themselves become like that, and this is the running time of Kaliyuga, so some difficulty there will be.

Why it was not cut — the reason behind that is a separate one, the speaker says. And the people of the teerth dhaams too have become like that. And now the kaal of Kaliyuga is running, so there will be some difficulty. People have their own mistakes as well. It was not cut at Mehandipur; there is a cause behind that. People go to Mehandipur, take a Mannat, and then do nothing about it — and they are hardly going to come and tell you that they could not complete the sankalp. Here for ten years a man did wrong work: smoked charas and ganja, drank liquor, did not listen to the people of his house, did not attend to the devi-devatas. Then when the tantra came, he took hold of Balaji, and afterwards said that Balaji could not set his tantra right, that Mehandipur's Balaji simply has no shakti, that he could do nothing at all.

It is the Gayasur attitude — sin freely, then take darshan for moksha

He says a man may seize another's wealth, take someone's money, do wrong to someone, do wrong to a girl, and then, when tantra prayoga is done upon him by some enemy, run for refuge to Balaji and complain that Balaji could not do anything. That has become the Gayasur story: Gayasur took the boon, so go on, commit sin, take Gayasur's darshan and you will get moksha. People have understood it so — but Bhagwan too is very clever; he sets right those he sets right, and those who are not set right are not.

Look at what he has done, and he does not look at his own mistake, the speaker says. He seized his brother's wealth; at some time took someone's money; at some time did wrong with someone, did wrong with a girl. And after that, when the prayoga of tantra came upon him, when some enemy did it, then having taken his own pleasure he will go to Balaji's shelter, and then say that Mehandipur's Balaji simply has no shakti. This has become a very easy thing; it has become the Gayasur story. Gayasur took the vardan — very well, commit sin, take Gayasur's darshan and you will get moksha. So people have understood it. But Bhagwan too is very clever: those he sets right he sets right, and those who are not set right are not. It is such people who must be answered.

Chained as a calf, the grown elephant never tries the rope again

When an elephant is small, when it is a calf, it is kept tied with great heavy chains, thick ones, so that it cannot break them. But that same elephant, grown large, is never tied with a chain — a small thin rope is wound near it and it is left, and the elephant never even attempts to break it. The reason is that from childhood it has been filled into his mind that he will not be able to break it. When he is grown he knows there is no gain in trying, that he will not break it. It is when the elephant goes mad that he breaks it.

But if they will not know, they will do exactly this, the speaker says: they will not know Hanuman's capacity — having looked at two or four Sabar Mantra and heard the talk of ten men, the mentality that it will not happen has entered them. You have all heard the story of the elephant, he says. When an elephant is small, when it is a young one, it is kept tied with great heavy chains; it is tied in thick ones so that it may not break them. But that same elephant, when it is large, is never tied with a chain. A small thin rope is wound near it and left, and the elephant never makes the attempt to break it. The reason behind this is that from childhood it has been filled into his mind that you will not be able to break this. When he grows up he knows there is no profit in the effort, that we shall not be able to break it. When the elephant goes mad, then he breaks it. This is the situation now: the mentality has been filled in that Hanuman is nothing, that you do the Hanuman Chalisa every day and nothing comes of it.

Must the lemon of a nimbu bali to Bhairav stay joined at the bottom?

It is cut into pieces, he says; there is no need for it to remain joined. Make two pieces, and then apply the bindi upon it — and by bindi people should not understand that bindi: taking roli, a tilak is to be applied on it in two places.

Asked whether the lemon given as bali to Bhairav ji must remain joined at the bottom in the form of the bali, or whether the two should be separate, the speaker says: Making it into pieces — there is no need for it to remain joined. Make two pieces, and then apply the bindi upon it. And by bindi people should not understand that bindi: taking roli, a tilak is to be applied in two places upon it.

How is a copper kada to be made siddha for a weak Surya?

On which day: do it on the day of the Ravi Pushya nakshatra. In what manner: quite at dawn, at the time when the sun is rising, by doing the path of the kavach.

A listener recalls that the speaker had once said that one whose Surya is weak in the kundali should make a copper kada siddha with the Surya Kavach and wear it, and asks on which day and in what way. Do it on the day of the Ravi Pushya Nakshatra, the speaker says. In what manner: quite at dawn, at the time when the sun is rising, doing the path of the Kavach at that time.

Can the Bhairav Hriday anushthan be done with only laung bali?

A listener says the black-til laddu havan is too expensive and asks whether the Bhairav Hriday anushthan can be done with laung bali alone. Complete it with laung, he says — if you can do that much, do it. But its energy too will build very greatly and the effect will fall very sharply. So if you wish to do an anushthan of this kind, do it in a temple; do not do it at home, because he does not know what the condition of your house is.

Asked whether the anushthan of the Bhairav Hriday can be done without the havan of black til laddus, with only the bali of laung, since the expense would be very great, the speaker answers: Complete it with laung. If you can do that much, then do it. But its energy too will build very greatly, and the effect too will fall very sharply. So he would tell the questioner: if you wish to do an anushthan of this kind, then do it in a temple. Do not do it at home — because he does not know what the condition of your house is.

Why do women in the South make lamps out of lemon juice at the Chamundeshwari temple?

Yes, this thing is done, he says, and he too will soon have it done — as the amla one and the coconut one are done, so he will tell the lemon one to be done too. The reason behind doing it is that lemon is extremely capable of driving negative energy far off; it works the most swiftly of all. As the wood of apamarg, the samidha of apamarg, smashes negative energy — striking like a shula, striking like a vajra — in that same way the lemon too casts a most swift effect. Laung and kapur too are very sharp.

Asked why ladies in the South at the Chamundeshwari temple draw out the juice of a lemon, make lamps of it and light them, the speaker says: yes, this thing is done. The lamp of lemon is used. And he too will soon have it done — just as at present the amla one is done and the coconut one is done, so he will tell the lemon one to be done too. The cause behind doing it is that the lemon is extremely capable of driving away negative energy far off. It works the most swiftly of all. Just as with the wood of ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home., the samidha of apamarg, which he has said smashes negative energy to pieces — it strikes like a shula, it strikes like a vajra — in that same way the lemon too casts a most swift effect. Laung and kapur too are very sharp.

Should salted food be offered to Ma Vindhyavasini?

Each has their own shraddha, he says. There is a belief in your region and that may be so, and he can accept it. In his own place the belief is this, and he has seen it from childhood: they do not eat without offering something to Vindhyavasini Mai, and they do eat food with salt, for they cannot make a meal without salt. Sendha namak is used most of all, and ordinary salt too is used — why should he tell a lie? And the bhog is most certainly offered; they do not eat without offering bhog.

A listener says the speaker had once said that he offers home-cooked food daily to Ma Vindhyavasini, while in the listener's region the belief is that salted food is not offered to anyone except Thakur ji. Each has their own shraddha, the speaker says. There is a belief in your region; that may be so, and we can accept it. In my place, brother, the belief is just this, he says. We have seen it from childhood: we do not eat without offering something to Vindhyavasini Mai. And we do eat food with salt — we cannot make a meal without salt. Yes, sendha namak is used most of all, and ordinary salt too is used — why should we tell a lie? And the bhog is most certainly offered; we do not eat without offering bhog.

Are apamarg and chirayata the same thing?

Take apamarg, he says, and admits the mistake: there was probably a confusion in his speaking, and he accepts the fault that in a great many videos he said chirayata. Chirayata is chiefly used as well, but with a difference — using the wood of chirayata only brings a reduction in the effect of the things; they do not go away, their effect is lessened. He and his people use both things.

A listener writes that apamarg and chirayata are stated as two separate things, that apamarg is called chirchira or oonga in his region while chirayata is a different article, and asks which to take. Take apamarg, the speaker says. There has probably been a confusion in his speaking, and he accepts this mistake: in a great many videos he has said chirayata. Chirayata too is chiefly used, but what happens with it is that by using the wood of chirayata only a reduction comes in the effect of those things — they do not go away. Their effect becomes less. We use both things, he says.

What is chirayata used for?

Chirayata is chiefly used where a nazar dosha has been cast. There are people who have learned things of that kind and need only come and look — as when some girl's hair is very long and she is very lovely to look at, and they will remark on it, saying how long her hair is, like a cow's tail, touching the ground; they will merely say it, and the other person's health will be ruined. It is at this place that chirayata is chiefly used. Apamarg one is using for the destruction of tantra. So take the wood of apamarg — the one called chirchira, oonga and many other names.

The effect of those things will be reduced, and that is where chirayata is particularly used — whenever a Nazar dosha has been cast, the speaker says. There are people, are there not, who have learned things of that kind, who need only come and look. As when some girl's, some young woman's hair is very long and she is very lovely to look at, and the hair is very long, they will remark: how long her hair is, like a cow's tail, touching the ground below. They will merely say it, and the next person's health will be ruined. So it is at this place that chirayata is chiefly used. Apamarg one is using for the destruction of tantra. So take the wood of apamarg. If he has said chirayata, there is need of correction; he will have to be tagged in those videos, they will have to be pinned — take the samidha of apamarg, which is called chirchira and oonga and has many other names besides. He will make and put out a live video on it too.

Should the triangle in Bhairav worship be upright or inverted?

Keep one simple thing in view, he says: if you go inside it, take the triangle only so far as that there should be a triangle, and accept that much. The reason is that the triangle at the time of giving bali is one thing, the triangle at the time of havan another; if you are doing yantra pujan the triangle in that is another; in the svarup of Bhairav the triangle is another; the triangle of the Kashi kshetra is another — a great many distinctions arise. So make the triangle; the triangle stands as the symbolic form of Bhagavati and of Bhairav. Make the triangle and do it; that much will suffice and no dosha will attach.

Asked whether the triangle made in Bhairav worship should be inverted or upright, since North India and South India differ, and how it should be from Gujarat, the speaker says: keep one simple thing in view. If you go inside it — take the triangle only to the extent that there should be a triangle, and accept just that much. The reason is that at the time of giving Bali the triangle is one, at the time of havan the triangle is another; if you are doing yantra pujan the triangle in it is another; in the svarup of Bhairav the triangle is another; the triangle of the Kashi kshetra is another. A great many distinctions arise. So leave the triangle question; simply make the triangle. He will say only this much: make the triangle. The triangle stands as the symbolic form of Bhagavati and of Bhairav. Make the triangle and do it; and for the rest, join it up. That much will do it; no dosha will attach. And where there is a special vidhi vidhan which he has shown by doing, there he has said to do it in that manner; and if that is not possible he will make it and show it again.

Who needs a hattha jodi or a sukar dant?

Do not wear the hattha jodi, he tells the questioner. Hattha jodi and sukar dant are not for everybody — what maran prayoga are you going to bear? Those upon whom maran prayoga has been done in particular, or those who deal with such things in the tantra field — who go into others' houses and do nikasi, do utara, destroy tantra prayoga — they have need of these things. Because it is a living thing: when maran prayoga comes upon you it will absorb that energy and itself attain death. Though it is held to be a form of Bhagavati Chamunda. He adds that at present hattha jodi is banned, that Modi ji has placed a ban on all these things, and that these things are all right if a genuine one is obtained.

Do not wear the hattha jodi, the speaker tells the questioner — hattha jodi and sukar dant are not for everybody. What is the need of all these things for you? Which maran prayoga are you going to bear? And at present hattha jodi is banned; a ban has been placed upon all these things. These things are all right if a genuine one is obtained. Those upon whom the prayoga of Marana Prayoga has been done in particular, or those who deal with things of that kind in the tantra field — who go from before into others' houses and do Nikasi, do Utara, destroy tantra prayoga — they have need of all these things. Because it is a living thing. When maran prayoga is done upon you, it will absorb that energy and will itself attain death. Though it is held to be a svarup of Bhagavati Chamunda.

Can havan be done in a brass thali?

Do not do havan in a brass thali, he says. Rather than that, take a small copper havan kund.

Asked whether havan can be done in a brass thali, the speaker asks in return whether the questioner is doing havan in a brass thali. Brother, do not do havan in a brass thali. Rather than doing it that way with your thali, take a small copper havan kund.

Can Shamshan Kali be worshipped at home?

No, he says — do not do it. If Shamshan Kali is your kuldevi, then in the symbolic manner do the puja of Adyakali herself; and otherwise, if the vidhi-vidhan of your house has been running from before, then do that. Do not begin a new puja. Do the Mata's puja in the form of Kali ji; do her puja in the symbolic form.

Asked whether the puja of Ma Shamshan Kali can be done at home, the speaker answers plainly: no, brother, do not do it. If Shamshan Kali is your Kuldevi, then in the symbolic manner do the puja of Adyakali herself; and if not, if the vidhi-vidhan of your house has been coming down from before, then do that. Do not do the puja newly. Do the Mata's puja in the form of Kali ji. Do her puja in the symbolic form.

In Krishna's stuti Kali is named Shamshan Vasini, grih devi and gram devi alike

Bhagavati Kali herself says this, he notes. When Kali ji appeared before Bhagwan Shri Krishna, in the stuti he made at that time he said: you alone are the Shamshan Vasini Kali; in house after house you are also in the form of the grih devi; in village after village you are also in the form of the gram devi. So let her who is Shamshan Kali be worshipped in the house in the saumya form.

Bhagavati Kali herself is saying this thing, the speaker says. When Kali ji appeared before Bhagwan Shri Krishna, in the stuti he made at that time he said this: that it is you who are Shamshan Vasini Kali. In house after house you are also in the form of the grih devi. In village after village you are also in the form of the gram devi. So let her who is Shamshan Kali be worshipped in the house in the saumya form.

Can Hanuman be japa'd in the morning and Kaal Bhairav in the evening for 41 days?

Yes, it can be done, he says — provided you have this much time and capacity. There is no difficulty, because you will be worshipping both in a satvik way, and that will do. But if you are going to do a special siddhi, then do only one of them; that will be better.

Asked whether one may do the japa of Hanuman in the morning and of Baba Kaal Bhairav in the evening for 41 days, the speaker answers: yes, it can be done. Provided you have this much time and capacity. It can be done; there is no difficulty. Because you will be doing the puja of both in a satvik manner only, so it will do. But if you are going to do a special siddhi, then do that of some one of them; that will be better.

What is to be done with a kshetrapal nikari left outside overnight?

If nobody at all has eaten that bhog — not a dog, not a cow, nobody — then take it far away and visarjit it at some good place.

Asked what to do the next day with the Kshetrapal nikari that has been kept outside the house, the speaker says: If nobody has eaten that bhog — not a dog, not a cow, nobody — then take it far away and do its Visarjan at some good place.

Whose disciple was Sai Baba, and does that make him worshipful?

The name the questioner is trying to recall is Swami Samarth, he says; it is said that Sai was a disciple of Swami Samarth. Very well, let us accept it. Maha Swami Samarth is in himself the Maha Swami of Akkalkot, a mahashakti — so he is held. But in later time people have made everything wrong. Read the Sai Satcharita and see what he did: on the day of Ekadashi he stuffed cow flesh into a Brahmin's mouth, and you say he should be accepted. He, for his part, is not going to accept him.

A listener writes that the one who is called Sai Baba was also the shishya of a sant yogi who had become a bhoot, of a very great sant yogi, and that he cannot recall the name. The name you wish to take is Swami Samarth, the speaker says. It is said that he was the shishya of Swami Samarth. Very well, we accept that he was the shishya of Swami Samarth. Maha Swami Samarth is in himself the Maha Swami of Akkalkot; he is a mahashakti. So he is held to be. But in later time people have made everything wrong. And as for Sai Baba, read his Sai Satcharita and see what he has said: on the day of Ekadashi he stuffed cow flesh into the mouth of a Brahmin — and you say he is to be accepted. Bhaiya, he says, I am not one to accept.

Does the greatness of a guru make the disciple worshipful?

To those who stop people from Shiva's puja he says: however great a sant's disciple you may be, a sant is a sant and a guru is a guru; whoever the guru may be, you have become a disciple, and you are making a mistake here — how will you be accepted? Take Ravan: Ravan is a disciple of Bhagwan Mahadev. Bhagwan Parshuram too is a disciple, of Shiva ji himself. Which of them do you worship at home? You will be worshipping Bhagwan Parshuram; you surely do not worship Ravan. The disciple is not worshipped on account of the guru — worship the guru.

To those who are stopping people from the puja of Shiva, the speaker says: no — however great a sant's shishya you may be. A sant is a sant, a guru is a guru. Whoever the guru may be, you have become a shishya; and you are making a mistake here. How will you be accepted? Now take Ravan. Ravan is the shishya of Bhagwan Mahadev. And Bhagwan Parshuram too is a shishya, of Shiva ji himself. Whose puja do you do at home? You will be doing the puja of Bhagwan Parshuram. You surely do not do the puja of Ravan. This is not to be done. One does not worship the shishya on seeing the guru. Do the puja of the guru.

Before a Sai temple he remembers Swami Samarth and asks good sense for the crowd

He tells his own practice: if before a Sai temple, on seeing the crowd of people, some such feeling wells up, he remembers Swami Samarth. He takes the name of Swami Samarth there, right in front of that temple. And he takes it so that these people may be given good sense — for he has not the capacity to stand there and give anyone good sense, to tell them they are doing wrong. They are all Hindus, after all.

He will tell one true thing of his own, the speaker says. If, before the temple of Sai, on seeing the crowd of people, some such bhav wells up — then he tells his own practice: he remembers Swami Samarth. He takes the name of Swami Samarth there, right in front of that temple. He takes it for this reason: that these people may be given good sense. He has not the samarthya to stand there and give anyone good sense, to say to them that you are doing wrong. They are all Hindus.

The Shabar mantras have been tampered with, and Surya's niyam is very hard to keep

Tampering has indeed been done in the Shabar mantras as well, he says. And Surya's niyam is very hard — there will be much difficulty on not observing Surya's niyam. He will tell it, but will speak truthfully in it: if you wish to do the vidhi-vidhan of Surya, then you should first do yoga sadhana in a very orderly way. When proficiency comes in yoga, the kripa of Surya, of Bhagwan Surya, will be obtained quickly.

Tampering has indeed been done in the Sabar Mantra too, the speaker says. Surya's niyam is very hard. On not observing Surya's niyam there will be much difficulty. He will tell it — but in it he will speak the truth: that if you wish to do the vidhi-vidhan of Surya, then in a very orderly way you should first do yoga sadhana. When proficiency comes in yoga, then the kripa of Surya ji, of Bhagwan Surya, will be obtained quickly.

In which text is it told how Sita is an avatar of Kali?

There are a great many Ramayanas, he says; within them there is one Ramayana in which this katha is found. He had also put out a video at that time, or perhaps told it in a live — he does not remember; but at one time he had told this thing. He will look and once again tell it in detail: in what manner Sita ji is an avatar of Kali ji, and where its description is.

A listener asks in what manner Sita ji is an avatar of Kali, and in which grantha it can be read in detail. There are a great many Ramayanas, the speaker says. Within that itself there is one Ramayana in which this katha is found. And he had probably put out a video at that time as well, or told it in a live; he does not remember. But at one time he had told this thing. He will look at it and tell it in detail once again: in what manner Sita ji is an avatar of Kali ji, and where its description stands in detail.

Why did Bhagavati have to take the form of Kali?

On account of the Ravan who had a thousand mouths, Bhagavati had to take the avatar of Kali, the svarup of Kali. Nowadays it is even being shown in TV serials.

It was on account of the Ravan who had a thousand mouths that Bhagavati had to take the avatar of Kali, the svarup of Kali, the speaker says. Nowadays it is even being shown in the TV serials.

Is the story of Tulsi's anger at Ganesh a true one?

A listener says that like the Brahma and Saraswati matter, another wrong thing is current — that Tulsi ji grew angry on seeing Ganesh ji and cursed him. Look, he says: the things that are current are of a very different kind. The kathakars and the commentators, not understanding the original thing, have set it down as it stands — and that is all it is.

A listener writes that like the Brahma and Saraswati matter, this wrong thing is also current: that Tulsi ji grew angry on seeing Ganesh ji, and that Tulsi ji cast a curse upon him. See, the speaker says, the things that are current are of a very different kind. Without understanding the original thing, the kathakars, the commentators, have set it down as they have. And that is what it is.

What is Masani Ganapati, and may a householder worship him?

Masani Ganapati is the same as Heramba Ganapati, he says, and the need to worship Masani Ganapati does not ordinarily arise. What you are calling Masani Ganapati — Heramba Ganapati, Uchchhishta Ganapati — is their proper form; it is with Bhagavati Neel Tara that Uchchhishta Ganapati is worshipped, and Masani Ganapati is that same svarup. And it does not seem to him that a householder should ever do the seva-upasana of that svarup. If it is done in a household, then if the wife is doing it she will do it with the husband, and if the husband is doing it, with the wife — the puja can be done only as a couple. Such is this field of tantra: the sadhana of Heramba Ganapati and Uchchhishta Ganapati should never be done alone; or else you must be a complete brahmachari for your whole life.

Asked what Masani Ganapati is and what its vidya is, the speaker answers that it is the same as Heramba Ganapati. The need to do the puja of Masani Ganapati does not arise in the ordinary way — know this. What you are calling Masani Ganapati — Heramba Ganapati, Uchchhishta Ganapati — this is their proper form. With Bhagavati Neel Tara, Uchchhishta Ganapati stands worshipped; Masani Ganapati is that very svarup. And it does not seem to him that any householder should ever do the seva-upasana of that svarup. And if it is done in a household, then if the wife is doing it she will do it together with the husband, and if the husband is doing it, together with the wife. Only in a couple can this puja be done. Such is this field of tantra: the sadhana of Heramba Ganapati and Uchchhishta Ganapati should never be done alone — or else you must be a complete brahmachari for the whole of your life.

What has become of kuldevi worship today?

A listener writes that people formerly did the aradhana of the kuldevi with full shraddha and nishtha, and that in today's time kuldevi pujan has been reduced to show and to a completing of formalities. That is a right thing, he agrees.

A listener writes that the people of former times did the aradhana of the Kuldevi Ma with full shraddha and nishtha. In today's time, in the name of kuldevi pujan, it has all become show and a matter of completing the formality. A right thing, the speaker agrees.

What does a dream of an old woman writing "Kali" in her own blood mean?

You are seeing a very dangerous dream, he tells her. Go to a temple and give the puja of Kali ji. There will be some mannat that has not been fulfilled, and so her yogini has come and is showing "Kali" written directly in her own blood — consider how devoted a yogini she is. Go and give the puja of Kali ji.

A listener writes that yesterday in a dream she saw an old woman who was writing 'Kali' with her own blood. You are seeing a very dangerous dream, the speaker says. Go to the temple and give the puja of Kali ji. There will be some Mannat that has not been fulfilled, and so her Yogini has come and is showing 'Kali' written directly in her own blood. Consider how devoted a yogini she is. Go and give the puja of Kali ji.

How should the sadhana of Bandi Hanuman be done?

Why do you wish to do the sadhana of Bandi Hanuman, he asks — do that of Bandi Mochan instead. If you must do the sadhana of Bandi Hanuman, then go away to Purushottam Kshetra. Only at that place is his sadhana done; only at that place should it be done.

Asked how the sadhana of Bandi Hanuman should be done, the speaker replies: why do you wish to do the sadhana of Bandi Hanuman? Do that of Bandi Mochan instead — the tantra jagat. If the sadhana of Bandi Hanuman is to be done, then go away to Purushottam Maas — to the Purushottam Kshetra. Only at that place is his sadhana done. Only at that place should it be done.

Should the sindoor from Hanuman's feet be put on one's own forehead?

Those upon whom the prayoga of tantra has been done should apply it, ordinarily. And otherwise, in the name of Ma Anjana — if a woman has a great wish for it, she may bring sindoor kept near Hanuman and apply it; and if a married woman is under a tantra prayoga she too may apply it. Hanuman will protect. Ordinarily it is in the name of Bhagavati Anjana Maiya.

Asked whether the sindoor and kumkum applied on Hanuman's feet should be put upon one's own forehead, the speaker says: Those upon whom the prayoga of tantra has been done should apply it, in the ordinary way. And otherwise, in the name of Ma Anjani — if you have a great wish for it, then keeping sindoor near Hanuman, she may bring it and apply it. If there is a prayoga of tantra, then if she is a married woman she too may apply it. Hanuman will protect. Ordinarily it is in the name of Bhagavati Anjana Maiya.

Can Ma Kali not grant moksha?

If Ma Kali cannot grant moksha, he answers, then not one of the ten Mahavidyas can grant moksha. Some greatly learned person, he remarks, has given the questioner knowledge of this kind — and what is he to say.

Asked whether Ma Kali cannot grant moksha, the speaker answers: If Ma Kali cannot grant moksha, then out of the ten Mahavidyas not one Devi can grant moksha. Some greatly learned person has given the questioner knowledge of this kind, he remarks. And what is he to say.

A path was done during an eclipse — how is the savari now to be released?

For the releasing of the savari, do continuously, at a Hanuman temple, taking a sankalp, the anushthan of that very same thing whose path you have done.

A listener says he did the path of Hanuman during a chandra grahan and a surya grahan, and asks what is now to be done to release the savari. For the releasing of the savari, take a sankalp and, at a Hanuman temple, do the anushthan of that very same thing whose path you have done, continuously. As for pitru dosha, he adds, everything has been told on the channel.

The kinds of sukshma sharir were covered in an earlier live, and a yantra needs the basics first

The question about the kinds of sukshma sharir he has described very well in an earlier live: how many kinds there are, and along with that which of them is how powerful, what modes of imbalance occur on its entering a body, and how and what should be done. As for the vidhi of making a Batuk Bhairav yantra: how will you make it, he asks — the beginning things of the yantra will first have to be learned, and only after that.

The question the listener is asking, the speaker says, he has described very well in the earlier live. How many kinds of Sukshma Sharir there are, and along with how many kinds there are, which of them is how powerful; what modes of imbalance arise on its coming into a body; how and what should be done — all this has been told. Asked for the vidhi of making a Batuk Bhairav yantra, he replies: how will you make it, brother? The beginning things of the yantra will first have to be learned, and after that.

Can Hanuman's face be towards the south in a temple?

Yes — there are Dakshinmukhi Hanuman; it does happen. The nairitya kona is the chief one: Hanuman's face is chiefly in the nairitya kona, that is the corner that lies between the south and the west. And in that way there are Dakshinmukhi Hanuman too.

Asked whether Hanuman's face can also be on the south side in a temple, the speaker answers: yes, there are Dakshinmukhi Hanuman. It does happen. The nairitya kona is the chief one. Hanuman's face is chiefly in the nairitya kona, that is, in the corner that lies between the south and the west. And in that way there are Dakshinmukhi Hanuman as well.

Will a chameli oil lamp do for Hanuman at home?

Asked whether a lamp of chameli oil will do for Hanuman at home, he answers: it will do entirely.

Asked whether a lamp of chameli oil will do for Hanuman at home, the speaker answers: it will do entirely.

What is the remedy for Shani's sade sati?

Do not simply be afraid of the sade sati, he says. What is Shani in your kundali, how is he, is he good for you or bad — see that first. If he is bad, then the path of the Dwadash Naam of Shani Dev, the path of Hanuman's Chalisa, and the path of Narayan will give you the most relief.

Asked what the remedy for Shani's sade sati is, the speaker says the best remedy is this: do not simply be afraid of Shani Sade Sati. What is Shani in your kundali? How is he? Is he good for you or bad? See that first. If he is bad, then the Dwadash Naam of Shani Dev — the path of that; the path of Hanuman's Chalisa; the path of Narayan. From these you will get the most relief.

Why do those particular paths pacify Shani?

Because Bhagwan Shani's aradhya is Narayan: he did Krishna ji's puja, did Krishna ji's seva, and going to Goloka he obtained peace; he does the seva-puja of Krishna in a special way, and so by Krishna's name he will obtain peace and be pacified. He has given Hanuman a boon, so if you do Hanuman's seva-puja you will get peace. He is Shiva ji's disciple, so if you do Shiva pujan you will get peace. And above all of these, if you do the seva of Jagadamba no graha will trouble you in this way; the prarabdha happening is a separate matter, but the pain that comes from the grahas will not come.

Why, the speaker asks, and answers: Bhagwan Shani's aradhya is Narayan. He did the puja of Krishna ji, did the seva of Krishna ji; going to Goloka he obtained peace. So he does the seva-puja of Krishna in a special way, and by Krishna's name itself he will obtain peace, will become pacified. He has given a vardan to Hanuman: do the seva-puja of Hanuman and you will get peace. He is the shishya of Shiva ji: do Shiva pujan and you will get peace. And above all of these — do the seva of Jagadamba, and no graha will trouble you in this manner. The happening of 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 a separate matter; but the pain that belongs to the grahas, that pain will not occur.

Can women blow the shankh?

Two views are current, he says. Somewhere it is said they can, somewhere that they cannot; the reasoning given for not blowing is that an effect falls upon the garbhashay. But the truest thing here, he says, is this: if it were so, then in the region of Bengal it is the women who blow the shankh most of all. His own view is only this — that a pregnant woman should never blow the shankh, because an effect, a pressure, can fall on the garbh. For the rest, ordinarily anyone can blow the shankh. And for the Panchajanya and such, the prohibition does stand, because in that more force has to be applied.

Asked whether women can blow the shankh, the speaker says two kinds of view are current on this. Somewhere they say they can blow it, somewhere they say they cannot. The reasoning given behind not blowing it is that an effect falls upon the garbhashay. But the truest thing here is this: if it were so, then in the region of Bengal it is the women who blow the Shankha the most. He has seen it in the course of sadhana, having stayed in West Bengal for a good many days. They make such a din blowing the shankh; as long as the puja runs they go on blowing it continuously. And wherever there is a shankh-blowing competition for girls, the Bengali girl wins the most. He has seen this too — at Durga Puja there is a shankh-blowing competition there. By that reckoning, then, in the region of Bengal the increase of the line ought simply to stop. According to him it is only this much: that a woman who is pregnant should never blow the shankh, because an effect can fall upon the garbh, a pressure can fall. For the rest, ordinarily anyone at all can blow the shankh. For the Panchajanya shankh and the like the prohibition does remain, because in that more force has to be applied.

Should Bhairav pujan come before or after the kuldevi pujan?

Do the Bhairav pujan first, he says. Do the kuldevi's pujan after that. Bhairav ji's pujan will happen first. Asked separately whether there is any grantha by the name of Mantra Tantra, he says there are a great many granthas.

Asked whether there is any grantha by the name of Mantra Tantra, the speaker says there are a great many granthas. Asked whether Bhairav pujan should be done before the kuldevi or after the kuldevi's pujan, he answers: do the Bhairav pujan first. Do the kuldevi's pujan after that. Bhairav ji's pujan will be done first.

If a woman should not utter Om, what of the mantras that begin with it?

It is a very good question, he says. Wherever there is Om at the head of the mantra whose path you are doing — in his video he has said this: do the japa of the Devi Pranava. Japa is forbidden; the uttering will do. But if you have to do it more and more, then do it applying the Devi Pranava. Do its path with the Devi Pranava.

A listener asks: you say that a woman should not utter Om, but in all the chief mantras Om stands at the beginning — as in the Jayanti Mangala Kali you told, where it also comes. What then is to be done? A very good question, the speaker says. Wherever there is Om at the head of the mantra whose path you are doing — in his video he has said this thing: do the japa of the Devi Pranava. Japa is forbidden; the uttering will do. But if you have to do it more and more, then do it applying the Devi Pranava. Do its path together with the Devi Pranava.

What is done with the prasad of the eight places in the Bhairav devdaan?

The prasad of the eight places is to be distributed among everybody, together with the family. And the prasad that is beneath the lamp goes to a dog.

A listener mentions that in the days when he used to do the path of the Brahma Kavach and the satnam of Batuk Bhairav, small and large owls would come and circle about the house and stare at him from every direction; and asks what is afterwards to be done with the prasad of the eight places in the Bhairav devdaan and the prasad beneath the lamp. The prasad of the eight places is to be distributed among all, together with the family, the speaker says. And the prasad that will be beneath the lamp goes to a dog.

Can the havan for the Batuk Hriday be done with ghee and guggul instead of til laddu?

Yes, do it, he says — for the hriday it can be done with ghee and guggul. He also notes that the video of Bhagwan Shiva's Amogh Kavach is on the channel.

Asked about the video of Bhagwan Shiva's Amogh Kavach, the speaker says that the video of the Amogh Kavach is indeed on the channel. Asked whether, in place of the havan of til laddu, it can be done with ghee and guggul, in the Batuk Hriday video — yes, do it, he says. That of the hriday can be done with ghee and guggul.

Can the Hanuman Chalisa havan be done with ghee on cow-dung uplas, and what of Gita daan?

The havan of the Hanuman Chalisa with ghee upon cow-dung uplas can absolutely be done. As for a listener's call that on the coming Gita Jayanti everyone should donate 108 Gitas: why donate, he asks — who reads a Gita they have been given? You may make the Gita daan and the next man will read it. Better than that would be to send some one shloka to as many people as possible on Gita Jayanti, or sing a shloka yourself and forward it, or put it on your Facebook. That would be far better. If you give a Gita in daan, someone will take it and never read it in his life; at most he will keep it and ring a bell and begin doing puja to it.

Asked whether the havan of the Hanuman Chalisa can be done with ghee upon cow-dung uplas, the speaker says: it absolutely can be done. A listener writes that Gita Jayanti is coming and requests everyone to donate 108 Gitas according to their strength and devotion. Why donate, the speaker asks. Who takes a donated Gita and reads it? You will make the Gita daan and the next man will read it. Better than that would be this: on the day of Gita Jayanti send some one shloka to as many people as you can, or sing a shloka yourself and forward it, or put it on your Facebook. That will be much better. If you give the Gita to someone in daan, he will take it and never read it in his life. At the most he will keep it, ring a bell over it and begin doing puja.

What can a man working twelve hours a day do when daily japa is not possible?

Do only two things, he says. There is a stotra of Hanuman in which his twelve names are told — commit those twelve names to memory. In the morning when you wake, do its path twelve times; or after bathing, in the morning, do the path twelve times. It will take you two to three minutes. In the evening or at night, whenever you come home, after washing your hands and feet, changing your clothes and freshening up, light a lamp and do the path of that stotra twelve times again. Do just this much.

A listener writes that his work is of twelve hours, that on account of fatigue the daily japa does not happen, and that he cannot keep regularity in the sadhana. There is no difficulty, the speaker says. You have twelve hours of work; after that all your time must go in coming and going, in eating and drinking, in sleeping — he understands. Do only two things. Whoever your aradhya is — take it for the example that your aradhya is Hanuman. There is a stotra of Hanuman in which his twelve names are told. Commit those twelve names to memory. In the morning, when you wake from sleep, do its path twelve times at that time. Or, having bathed, in the morning do the path twelve times. It will take you two to three minutes. In the evening or at night, whenever you come back home, at that time too, having washed hands and feet, changed your clothes and freshened up, then again light a lamp and do the path of that stotra twelve times over. Do just this much.

What should such a person do when he does get free time?

And whenever you get a holiday, whenever you get some special time, do as much japa of that same stotra as you can — do 108, and if you wish to do more, do more, do an anushthan. Whenever it is possible, practise saying those twelve names in the mind again and again. At the time of sleeping, when you go to bed, fall asleep uttering that same name. Let there come a time in life when the ajapa japa of his name begins of itself within your mind.

And whenever you get a holiday, whenever you get some special time, do as much japa of that same stotra as you can, the speaker says. Do 108; and if you wish to do more, do more — do an anushthan. Do this much, and whenever it happens, make the effort: practise again and again saying those twelve names within the mind. At the time of sleeping, when you go to the bed, fall asleep uttering that same name. Let there come such a time in your life that the Ajapa Jap of his name begins of itself within your mind. Do this.

How should the kuldevi be served in a rented house?

You can do the nitya seva-puja, he says. Only do not do the pratishtha — that is all.

A listener asks how to do the nitya seva-puja of the Kuldevi Maharani ji and Maharaj ji who are in his rented house. You can do the nitya seva-puja, the speaker says. Only do not do the Prana Pratishtha — that alone.

What should be done when five devis come as a savari and cannot be removed?

He tells the listener this: if such is the state and you want it taken off, then leave this whole circuit of sokha and ojha; and if the devis are in such a state upon you, then have the japa anushthan of a kavach done — and have it done by a sadhak alone. Get all that done. In the round of sokhaiti and ojhaiti your life will one day fall into danger, from all that you are saying; it will become a matter of difficulty.

A listener writes that the savari of five devis comes upon him, that when they showed him the negativity seated in the house his household people said a great deal to him, that when he tried to take it off nobody could be taken off, and that now his mind has become uncontrolled. Your situation has become very dangerous, the speaker says. He will say only this: if such is the state and you wish to have it taken off, then leaving this whole circuit of sokha and ojha, if the devis are in such a state upon you, then have the japa anushthan of a Kavach done — and have it done from a sadhak only. Have all of that done. In the round of sokhaiti and ojhaiti your life will one day fall into danger, from all that you are saying. It will become a matter of difficulty.

May an offering for Chamunda be made at a Kali temple instead?

Asked, by a listener whose kuldevi is Chamunda, which Bhairav would be his, and whether the offering may be given at a Kali temple in Chamunda's name in place of the Badi Durga temple — it can be given, he says. It can be given.

A listener writes that his kuldevi is Chamunda, and asks which Bhairav would be his. Asked whether, in place of the Badi Durga temple, it may be given at a Kali temple in the name of Chamunda — it can be given, the speaker says. It can be given.

How is petha offered, and can laung bali be given to Hanuman?

If you have to offer petha, its vidhi will remain the ordinary one; but if you have it done at some temple it is better.

Asked whether laung bali can be done for Hanuman, and in what manner petha is offered and the mantra japa done, the speaker answers: If you have to offer petha, then its vidhi will remain the ordinary one. But if you have it done at some temple, that is better.

How does one know whether the japa is going in the right direction?

If the japa does not go in the right direction, he says, then the upheaval will be greater. When the mantra japa begins to go wrong, then the upheaval begins to be greater.

Asked how one will know whether the japa is going in the right direction or not, the speaker answers: If the japa does not go in the right direction, then the upheaval will be greater. When the Mantra Japa begins to go wrong, then the upheaval begins to increase.

Do pret and pishach lose their hold where a shivling or rudraksha is?

Yes, absolutely, he says. Where there is a Narmadeshwar shivling, whatever is connected with Bhagwan Shiva, where there is a rudraksha and one who wears rudraksha — because as many bhoot, pret and pishach as there are, they are the ganas of Shiva ji; they are the ganas of all the deities, in fact — so they will not be able to take the puja there. They will get peace there; they will be pacified. They will neither be able to take it nor be able to do anything. But the attempt will run in different ways: if they cannot take it, there are other things too, and the tantriks will use those. There are a great many things.

Asked whether puja after guru diksha brings peace to negativity, the speaker says it certainly does — why would it not? The guru will also show the path accordingly. Asked whether, if a shivling is worshipped in the house, bhoot and pret cannot take that puja and one can be saved there — yes, absolutely, he says. Whether it be a Narmadeshwar ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., whatever is connected with Bhagwan Shiva, whether there be RudrakshaA sacred seed strung into rosaries and worn during shiva worship. and one who wears rudraksha — because as many bhoot, pret and pishach as there are, they are the ganas of Shiva ji. They are, in fact, the ganas of all the deities. So they will not be able to take the puja there. They will get peace there, they will be pacified. They will neither be able to take it nor be able to do anything. But the attempt will run in different ways. If they cannot take it, then there are other things too, and the tantriks will use those. There are a great many things.

What protects against the fifty-two kinds of veer?

Fifty-two kinds of veer have been told, he says; and if the fifty-two kinds of veer are set upon somebody, his survival is difficult. If it truly is so, then protection can come by the kripa of Sarveshwar Bhairav. Protection can come from the Aghor svarup of Bhagwan Mahadev. Protection can come by the prayoga of the Panchmukhi Hanuman, the Saptamukhi, the Ekadashmukhi. Protection can come from Bhagavati Pratyangira. Protection can come with the help of the most ugra forms of Kali ji. And by the japa of the Agni Gayatri within the Gayatri — that is, the Agni Gayatri of the mool Gayatri — there can be peace and there can be protection.

Fifty-two kinds of veer have been told, the speaker says. If the fifty-two kinds of Veer are set upon someone, then his survival is difficult. And if it truly is so, then protection can come by the kripa of Sarveshwar Bhairav. Protection can come from the Aghor svarup of Bhagwan Mahadev. Protection can come by the prayoga of Hanuman's Panchmukhi, Saptamukhi and Ekadashmukhi forms. Protection can come from Bhagavati Mahapratyangira. Protection can come with the help of the most ugra svarups of Kali ji. And from the Agni Gayatri within the Gayatri — that is, the Agni Gayatri japa of the mool Gayatri and so on — there can be peace and there can be protection.

How many paths of the Kaal Sankarshan tantrokta stotra should be done?

For the Kaal Sankarshan tantrokta he cannot say anything, he answers, because the same matter will arise again: there is a beej mantra in it too, the mool beej given within it. And attend to this — on separating them out, there are not 108 names, only 105. If you get the mool stotra you will find 108 in it: the Kaal Sankarshan tantrokta Batuk Bhairav stotra. Read it once and see; it will be only 105. If you have the mool book, the mool grantha, you will find 108 in it. Otherwise it is called ashtottara, but three names are found short there. And since the mool mantra and all the rest is given in it, guru kripa becomes necessary there.

Asked how many paths of the Kaal Sankarshan tantrokta should be done and whether the siddhi should be awakened, the speaker says he cannot say anything for the Kaal Sankarshan tantrokta — the same matter will arise again. Because in that too there is a Bija Mantra mantra; you may know the mool beej that is given within it. And there is something more: it is an Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count., but attend to this — on separating them out, there are not 108 names, there are only 105. If you get the mool stotra, in that you will find 108: the Kaal Sankarshan tantrokta Batuk Bhairav stotra you have spoken of. Read it once and see; it will be only 105. If you have the mool book with you, the mool grantha, in that you will find 108. Otherwise it is an ashtottara, but three names are found short there. And since the mool mantra and everything else is given in it, at that place guru kripa becomes necessary.

What is the spiritual remedy for negative thoughts?

Do the puja of Bhagwan Shiva and strengthen the Moon, he says. By Shiva puja the Moon will become strong.

Asked for a spiritual remedy for negative thoughts, the speaker answers: Do the puja of Bhagwan Shiva; make the Moon strong. By Shiva puja the Moon will become strong.

Does water given to the pitrs need to be given separately?

You will not need to give water separately for the pitrs, he tells the listener. Give water to Tulsi ji, and the pitrs will be satisfied of themselves. The svarup of Tulsi ji, which is a svarup of Bhagavati, satisfies both the pitrs and the devas. You need say nothing separately; you have only to say her mantra — "महाप्रसाद जननी सर्व सौभाग्य दायनी आधि व्याधि जरा मुक्ति तुलसी त्वम नमस्तुते". Saying only this much, give the water. Do not make a separate use of til and gud for the pitrs.

You will not need to give water separately for the pitrs, the speaker tells the listener. Give water to Tulsi ji; the Pitr will be satisfied of themselves. The svarup of Tulsi ji, which is a svarup of Bhagavati, satisfies both the pitrs and the devas. You have to say nothing separately; you have only to speak their mantra: महाप्रसाद जननी सर्व सौभाग्य दायनी आधि व्याधि जरा मुक्ति तुलसी त्वम नमस्तुते. Speaking only this much, give the water. Do not make a separate use of til and gud for the pitrs.

On Sunday the water goes to Surya, who is the karaka of the father, and the pitrs are satisfied by that

On Sunday you will not give it, he says — so you will be giving water to Surya. By giving water to Surya too the pitrs are satisfied. Surya is the karaka graha of the father. And for a good job: from Surya pujan a good job, from the puja of Ishan Shiva a good job, from the puja of your own kuldevi a good job; do the seva-puja of Hanuman, and a still better job from that.

And on Sunday you will not give it, the speaker says — so you will be giving water to Surya. By giving water to Surya too, the pitrs are satisfied. Surya is the karaka graha of the father. From Surya pujan, a good job. From the puja of Ishan Shiva, a good job. From the puja of your own kuldevi, a good job. Do the seva-puja of Hanuman, and from that a still better job.

What should be done when the mind will not settle in puja at all?

If uchchatan is happening a great deal, leave the pujan-path for some days, he says. Do naam japa and the like. And do the yatra of some teerth if possible — it is not necessary that you must go far off; there will be some good place in your own neighbourhood, go there, give puja there. If a Shakti Peeth is near and it is possible, go there and give puja. The uchchatit mind will become calm.

A listener writes that formerly there was much in the puja-path, but now the mind does not settle in it at all and it is not completed. If Uchchatan is happening a great deal, then leave the pujan-path for a few days, the speaker says. Do naam japa and so forth. And do the yatra of some teerth, if it is possible. It is not necessary that you must go far away; there will be some good place in your own neighbourhood too. Go there, give puja there. If there is a Shakti Peeth nearby and it is possible, go there and give puja. The uchchatit mind will grow calm.

What does a dream of a Narsingh murti in the act of slaying mean?

Some trouble is going to come, he says, over which you can gain victory by the kripa of Bhagwan Narsingh.

Asked what it means to have seen in a dream a murti of Bhagwan Narsingh in the act of slaying, the speaker answers: Some trouble is going to come. And it is one over which, by the kripa of Bhagwan Narasimha, you can gain victory. He adds, to another listener, that the Aprajita stotra is very difficult but it can cut — he will give it and tell it, and she is not to worry.

Is the first mantra of the Argala to be said with the pranava?

The first mantra of the Argala: if you wear the janeu then with the pranava, and if you do not wear it then without the pranava. It can also be done with the Devi Pranava.

Asked about the first mantra of the Argala Stotra, the speaker says: If you wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., then with the pranava; if you do not wear it, then without the pranava. It can also be done with the Devi Pranava.

Leave what has gone beyond your hands to Bhagavati, and stand up again

Do not stay in confusion, he says — everything will be resolved, do not fluster. When things become complicated and are no longer in one's own hands, they should be left in the hands of Ishwar, in the hands of Bhagavati. If you fluster, weep and worry, you will only be more troubled. What was to happen has happened; those who wanted to trouble by doing abhichar tantra have had their way. Now you have to stand up. Being defeated is all right — as he had said the day before too, one is not to sit down having accepted defeat. Do not weep. We shall stand again, we shall walk again, we shall win again.

A listener writes that she is in great confusion. Do not stay in confusion, the speaker says. Everything will be resolved; do not fluster. When things become complicated, when they no longer remain in one's own hands, they should be left in the hands of Ishwar, in the hands of Bhagavati. If you fluster, if you weep, if you worry, you will be the more troubled by it. Do not be troubled. What was to happen has happened. Those who had to trouble you by doing Abhichara tantra have had their way. Now you have to stand up. And this, he says, is why he gives so much time and explains so much: that you should become strong, become capable. It is for that that he tells so much, not merely by giving a mantra and saying do this and that. He tells everyone about their ishta and aradhya point by point, so that shraddha, bhakti and vishwas in them may grow. So do not be anxious; keep yourself strong. Being defeated is all right — one is not to sit down accepting defeat, and one is not to weep. We shall stand again, walk again, win again.

What should be done when attention will not stay steady during mantra japa?

For that you should do a little trataka, he says. Do a little practice — even fifteen or twenty days of it and it will begin to steady. Looking at the murti of your aradhya, looking at their feet, their hands, their eyes, doing dhyana and then doing the path — it will begin to happen. And for that it is necessary that a beautiful photo or vigraha be installed.

Asked what to do when attention does not stay steady at all at the time of mantra japa, the speaker answers: For that you should do a little Trataka. Do a little practice — even of fifteen or twenty days — and it will begin to steady. Looking at the murti of your aradhya, looking at their feet, at their hands, at their eyes, doing dhyana and then doing the path — it will begin to happen. And for that it is necessary that a beautiful photo or vigraha be installed.

Which lamp and wick should be used at home and in a temple?

It should be done with the long batti; the long batti should be lit. The khadi batti should be lit at the time of prayoga. At the time of aarti you may use the khadi batti, the long round one, the long one.

Asked which lamps should be lit at home and in the temple, whether the khadi one or the long cotton one, and noting that at the Vindhyavasini temple the aarti is done with candle-like lamps, the speaker answers: It should be done with the long batti; the long batti should be lit. The Khadi Batti should be lit at the time of prayoga. At the time of aarti you may use the khadi batti, the long round one, the long batti that there is.

What is used in the aarti at the Vindhyavasini temple?

In the Vindhyavasini temple there is aarti of four pahars, he says; and the decoration and shringar of all four aartis is made using entirely natural, pure articles. The rua too is made by the pandits there themselves — you may see them sitting and preparing it behind the temple, at the Mata's khazana. Ghee is dipped into pure ghee, hardened, kapur and so forth mixed in; it is not a candle, it is a rua. It is hardened so that it will burn slowly, slowly. And it is used not only at the Vindhyavasini temple but at other temples too.

If you live at or go to the Vindhyavasini temple, see the aarti there, the speaker says: in the temple there is aarti of four pahars. And the decoration of all four aartis, the shringar, is made using entirely natural and pure articles. The rua too they make themselves, the pandals there. Behind the temple, where the Mata's khazana is, the pandit ji people sit and make it all, and prepare it. Ghee is dipped into pure ghee and hardened, kapur and the rest mixed in — it is not a candle, it is a rua. It is hardened so that it will burn slowly, slowly. And that thing is used not only at the Vindhyavasini temple but at other temples as well.

Who is Budhi Mai, and who is Banni Mata?

Budhi Mai is a lok devi, a lok yogini, he says. And Banni Mata, as he has told before, is Bhagavati Bhadrakali.

Asked which devi Budhi Mai is, the speaker says she is a lok devi, a lok Yogini. Asked separately who Banni Mata is, he says he has already told it: she is Bhagavati Bhadrakali.

Should a leather wallet or leather shoes be avoided?

In today's time, is this possible, he asks — for the people of earlier times it was possible. At present a shoe will mostly be found of leather only; sports shoes are one thing where you do not get all this in leather. So if it is possible for you, if you do not do that kind of work, then wear a shoe without leather; it will be very good. A purse without leather is available — keep that. But if you work in some factory or the like, a safety shoe is made of leather only, and there it will not be possible for you.

A listener writes that a leather wallet should not be kept, and that shoes too are of leather. In today's time, is this possible, the speaker asks. For the people of earlier times it was possible. At present a shoe will mostly be found of leather only. A sports shoe is one thing in which you do not get all this leather. So if it is possible for you, if you do not do that kind of work, then wear a shoe without leather; it will be very good. A purse without leather is available — keep that. But if you work in some factory or the like, then the safety shoe is made of leather only, and there it will not be possible for you.

If garlic and onion are forbidden, may hing and ginger be used?

Why are you becoming so greedy on the tongue, he asks the questioner. If it is forbidden then give it up — hing too is quite sharp and pungent. Eat pungent food and there will be a gas problem; sit in sadhana and there will be stomach pain, waist pain, headache. Then you will say the sadhana is giving an ill effect, and you will not tell all these things. As for ginger: if there is some problem you may eat it; if there is no problem then leave it, give it up, eat plain food.

Asked whether, since garlic and onion are forbidden, hing and ginger may be used, the speaker answers: Why are you becoming so greedy upon the tongue? If it is forbidden, then give it up — hing too is quite sharp and pungent. Eat pungent food and there will be a gas problem. Sit in sadhana and there will be stomach pain, waist pain, headache. Then you will say that an ill effect of the sadhana is being received — and all these things you will not tell. As for ginger: if there is some problem, you may eat it. If there is no problem, then leave it, give it up, eat plain food.

Is Hanuman's japa to be done after eating garlic and onion, and is there a Mandar Tantra?

The japa of Hanuman should not be done after eating garlic and onion, he says. And asked whether there is any grantha called Mandar Tantra — yes there is; Mandar vidya is an anga vidya of Bhagavati, having a separate mantra of its own, and Mandar Tantra is a different thing altogether.

The japa of Hanuman should not be done after eating garlic and onion, brother, the speaker says. Asked whether there is any grantha by the name of Mandar Tantra: yes, there is. Mandar vidya is an anga vidya of the Bhagavati, and it has a separate mantra of its own. And Mandar Tantra is a separate thing altogether.

How should a Sai murti be removed from the house?

Simply take it and give it to the water, he says. Do not throw it — you will have brought it at some time out of shraddha. In the Sanatan sanskriti it has never been taught to disrespect any shakti; we have never disrespected anyone. Since you have brought them, do this: with all respect, give them a farewell — Baba, may you depart to your own place. Wrap them in a white cloth, put some sweets and the like in with them, say bye-bye, goodbye, ta-ta to them, and then immerse them.

Asked how to throw away the Sai murti that is in the house, the speaker says: just take it and give it to the water. Do not throw it. You will have brought it at some time out of shraddha. In the Sanatan sanskriti it has never been taught to disrespect any shakti. We have never disrespected anyone. Since you have brought them, do one thing: with all respect, give them a farewell — that Baba, may you depart to your own place. Wrap them in a white cloth, and after that put some sweets and the like in with them, say bye-bye, goodbye, ta-ta to them, and then immerse them.

Who are the Bhairavs of the Vindhyachal Shakti Peeth?

Know that in the Vindhyachal Shakti Peeth there is not one Bhairav, he says. Your taking darshan of Lal Bhairav is a very good thing; Lal Bhairav too is Bhairav. Just outside the Vindhyachal temple, Bhagavati Sheetla is on one side and Batuk Bhairav ji on the other — he is the Mai's chief son, whom we call Chandi Hriday Nandan. And on the road directly opposite the temple, the one that goes towards the kotwali, you will find the world's only temple where Bhairav and Bhairavi are together; it has its own mahatmya, and is of the Pauranik age — held to be from the beginning of creation. That too is an old peeth, and it is he who is chiefly worshipped there as Bhairav.

A listener asks who the Bhairav of the Vindhyachal shakti is, where his temple is, and says that whenever he goes he takes the darshan of Lal Bhairav ji. Know this, the speaker says: in the Vindhyachal Shakti Peeth there is not one Bhairav. That you take the darshan of Lal Bhairav is a very good thing; Lal Bhairav too is Bhairav. Directly outside the Vindhyachal temple, Bhagavati Sheetla is on one side, and on the other side is Batuk Bhairava ji — he is the Mai's chief son, whom we call Chandi Hriday Nandan. And on the road directly opposite the temple, going towards the kotwali — he had probably told this yesterday as well — go that way and you will find the world's only temple where Bhairav and Bhairavi are together. It has its whole mahatmya too, of the Vindhyachal Shakti Peeth, from the Pauranik age; it is held to be from the beginning of creation. People in later times tell all these things in their own way; but that too is an old peeth, and it is he who is chiefly worshipped there as Bhairav.

How does one reach that Bhairav temple at Vindhyachal?

When you have taken darshan and come out, you come down the stairs; the road that goes straight from there — ask anybody where the kotwali ke Bhairav are, and go that way.

Asked from which side one comes out directly in front of the temple, the speaker says: When you take darshan and come out, you come down by the stairs. The road that goes straight from there — ask anybody at all where the kotwali ke Bhairav are, and go that way.

His own story is not worth hearing — let Bhagavati's story be heard instead

Asked how he came into this line, and told that his story would be a motivation for many, he says: what will be got from my story? Let Bhagavati's story be heard — something will be obtained from that.

A listener writes asking how he came into this line, saying that he is a motivation for many people like him, and asking him to tell his story in a video. What will be got from my story, the speaker answers. Let Bhagavati's story be heard; something will be obtained from that.

What should be done where masani kriyas are repeatedly done by enemies?

If all this is happening a great deal in your house, he says, then first of all havan with the Hanuman Chalisa, and the path of the Narsingh Kavach according to your strength — bring these two things down into your life. If you do these things properly for even two months continuously, however great the enemy may be, he will be brought into line.

A listener writes that masani kriyas happen a great deal in his house and that enemies keep doing them, and asks which sadhana he should do. If all this is happening a great deal in your house, the speaker says, then first of all havan from the Hanuman Chalisa, and the path of the Narasimha Kavach according to your strength. Bring these two things down into your life. If you do this thing properly even for two months continuously, then however great an enemy there may be — he will be brought into line.

Can a garland of lemons be offered to Kali, and why is Panchmukhi Hanuman withheld?

A garland of lemons may absolutely be offered to Kali ji, he says. As for the complete vidhan of the mantra and kavach of Panchmukhi Hanuman: Ram Raksha he has already given; Panchmukhi Hanuman will have to be given. But before giving tantrokta things one has to think a little — what is to be told in common such that everyone will be able to do it? Because not everyone will observe it.

Asked whether a garland of lemons may be offered to Kali ji, the speaker says: absolutely, it may. Asked for the complete vidhan of the mantra and kavach of Ram Raksha and Panchmukhi Hanuman, he says the Ram Raksha he has already given; Panchmukhi Hanuman will have to be given. Before giving tantrokta things one has to think a little. What is to be told in common, such that everyone should be able to do it? Because not everyone will observe it.

What is a tantrokta mala?

The mala that is made siddha by the tantrokta vidhi: from its nishkasan up to the making of it fully abhimantrit, the whole process that there is, is done by the tantrokta vidhi-vidhan.

The mala that is made siddha by the tantrokta vidhi, the speaker says — from its nishkasan up to the making of it fully abhimantrit, the process that there is — is carried out by the tantrokta vidhi-vidhan.

Can Kaal Bhairav be worshipped with Ma Durga in the darbari form?

The puja of Kaal Bhairav can absolutely be done together with Ma Durga in the darbari form. And the kshetrapal nikari, the next day, is to be cooled — if nobody has eaten it.

The puja of Kaal Bhairava can absolutely be done together with Ma Durga in the darbari form, the speaker says. And the kshetrapal nikari is to be cooled the next day, if nobody has eaten it.

May Hanuman and Bhairav sadhana be done at the same time?

Do not do the sadhana of Hanuman and of Bhairav ji together, he says. Do them separately; do the seva-puja together.

Do not do the sadhana of Hanuman and of Bhairav ji together, the speaker says. Do them separately. Do the seva-puja together.

Whose tilak should be applied to one's own forehead?

You may apply it, he says. In truth, the vidhan is that after doing the shringar of the deity, the tilak that remains is what is to be applied on your own forehead. One should not make a separate tilak for oneself and apply it. Whatever roli, kumkum, ashtagandha and so on is offered upon them at the time when you do achman or abhishek — that same thing should be picked up, gathered and kept, and that same thing applied on the forehead. Whatever has been offered on them is what it is; one is not to grind a separate tilak for oneself. This, he says, is the shastrokta vidhan.

Asked whether, after the shringar, ashtagandha may be applied on the shivling and its tilak taken, the speaker says: you may apply it. In truth the vidhan is that after doing the shringar of the deity, the tilak that remains is what is to be applied upon one's own forehead. One should not make a separate tilak for oneself and apply it. Whatever roli, kumkum, ashtagandha and so on is offered upon them at the time when you do the ordinary achman or the abhishek and so forth — that same thing should be picked up, gathered together and kept, and that same thing should be applied on the forehead. Whatever of theirs has been offered is what it is; one is not to grind a separate tilak for oneself. This is the shastrokta vidhan.

What does a dream of all one's teeth breaking mean?

The cause behind teeth breaking is somewhere connected with the pitrs, he says. Do a little Surya upasana. And where there is a shivling that has become more than twelve years old, at that temple do a little puja of Shiva ji according to your strength, if it seems there is difficulty.

A listener writes that he saw in a dream that all his teeth had broken. After a jest about not troubling any girl or she will break his teeth, the speaker says: the cause behind teeth breaking is somewhere connected with the Pitr. Do a little Surya upasana. And where there is a shivling of Bhagwan Sadashiva that has become more than twelve years old, at that temple do a little puja of Shiva ji according to your strength, if it seems that there is difficulty.

Where is the Daridra Dukh Dahan Shiv Stotra covered, and where is the Shiv Kavach video?

Asked how to use the path of the Daridra Dukh Dahan Shiv Stotra, he says he told this around Shivratri and there will be a video. Told that the Shiv Kavach video is not to be found, he says it now seems it is unlisted, and that he will look.

Asked how the path of the Daridra Dahana Shiva Stotram is to be used, the speaker says he told this around Shivratri; there will be a video. Told that the Shiv Kavach video is not to be found, he says: then it seems it is unlisted. He will look at it.

May a Bhairav vigraha be kept at home?

Asked what should be kept in mind before keeping a vigraha of Bhairav ji at home, he says that the vigraha of Batuk Bhairav may be kept.

Asked what to keep in mind before keeping the vigraha of Bhairav ji in the house, the speaker says: The vigraha of Batuk Bhairav may be kept.

Can a pashu bali be given for a blessing alone, without any mannat?

There is no need of it in that way, he says. And if there is a wish, if there is some such reason, then only give it — that will be better. What is the need of giving bali for the obtaining of a blessing? He adds that after that karma there is a depletion of energy, a wearing away, and so the energy goes down.

Asked whether, at temples where pashu bali is given, a bali may be given without any mannat, merely for the obtaining of the Devi's blessing, the speaker answers: There is no need of it in that way. And if there is a wish, if there is some such reason, then only give it — that will be better. What is the need of giving Bali for the obtaining of a blessing? After that karma there is a depletion of energy, a wearing away, and so the energy goes down.

What is the "flower" that forms in a lamp wick?

It is carbon, he says. In a round batti the wick is a little smaller towards the top and the oil fills up; from burning again and again a soot is bound to form in it — there is a 99% likelihood that it forms. When the oil is not reaching the upper part of the wick properly, that is when the carbon begins to gather there, and that is when you say a flower has formed in the wick. There is nothing special in it. In Navratri everybody's forms, the maximum of people's forms; for those who do not clean it a big flower forms, and for those who cover it with a lid a bigger one still. Take a big lamp, keep the wick a little thin and fill it with oil, and through the whole day flowers of one kind after another will keep forming in that wick.

In the round batti, the speaker says, the wick is a little smaller towards the top and the oil fills up. From burning again and again, a soot is bound to form in it. There is a 99% likelihood that it forms in it. And he had said this the day before too: when the oil is not reaching properly up to the upper part of the wick, that is when the carbon begins to gather there, and that is when you say a flower has formed, a flower has formed in the batti. There is nothing so special in it. In Navratri it forms for everyone, it forms for the maximum of people. For those who do not clean it, a big flower forms; and for those who cover it over with a lid, a still bigger flower forms. He states it plainly: take a big lamp, keep the wick a little thin, and fill it with oil. Through the whole day, flowers of one kind after another will go on forming in that wick.

The lamp-wick flower is soot and rubbish, and the Navratri vrat vidhi says to remove it

It is only a thing that gives satisfaction to one's own mind, he says, and one video went viral and thousands of people have made and posted the same video. The flower has not formed there — you are becoming the fool; do not become a fool. If a flower is forming in the wick, it means there is impurity in the food you are eating; the flower is impurity. Read, in the Pauranik matter of the Navratra vrat, the vidhi of how the lamp and the wick are to be set right, when the soot that gathers is to be removed and what mantra is to be said. Had that thing been auspicious, it would have been said instead: a flower is forming, it is very good, let it form. But it is soot gathering; it is rubbish.

This is only a thing that gives satisfaction to one's own mind, the speaker says — and the videos that have gone viral: one video went viral and thousands of people have made and posted the same video, a flower has formed. The flower has not formed there; you are becoming the flower — do not become a fool. A flower is forming in the wick, he says, and that means there is impurity in the food you are eating. The flower is impurity. In the manner of the Navratra vrat, in the Pauranik matters, read how the lamp and the wick are to be set right, and when the soot that gathers in it is to be removed and what is to be said, what the mantra is. Had that thing been right, then it would have been said in it: brother, a flower is forming, it is very good, let it form. But it is soot gathering. It is rubbish.

What should be done if the dream of teeth breaking recurs?

If it seems that the teeth have broken, whatever you have seen in the dream, and if you are seeing it more than once, then most certainly do the abhishek of Shiva ji. If you have a rudrabhishek performed, that is very good indeed — for a whole year all the things of this kind that come to you will be set right. Otherwise, according to your strength, go yourself to a temple of Shiva ji that is old, at least twelve years old, and do abhishek in that temple.

Where two people of one household had both written of the same dream, the speaker says he cannot tell whose tooth broke. If a tooth has broken — if it seems so, whatever you have seen in the dream — and if you are seeing it more than once, then most certainly do the abhishek of Shiva ji. If you have a Rudrabhishek performed, then it is very good indeed; for the whole year all the things of this kind that will come to you will be set right. Otherwise, according to your strength, go yourself to a temple of Shiva ji that is old — at least twelve years old — and do abhishek in that temple.

Such people have defamed the name Bhairavi — understand plainly what they mean by it

Understand what the meaning of Bhairavi puja is, he says: they are directly telling her to do wrong, improper acts with them. And such duplicitous people, who tell others to do things of this kind, ought to be beaten with shoes and nothing else. They have defamed the very name Bhairavi. He says plainly that a negative energy is upon her body, a kshudra thing, a base and rotten thing that is doing wrong work upon her body. Boys have this problem too, he adds, but boys do not speak quickly and a separate fear grows in them; girls, when they become greatly frustrated by it, speak trusting someone, and then these wretches give it the name of "Bhairavi puja" — lustful, duplicitous people, of the kind who make one wish to abuse them.

A listener writes that this thing is happening to her not directly but indirectly, at the time of sleeping, and that whichever sadhak she has gone to for a solution to this problem has told her to do 'Bhairavi puja' — and asks how she may be saved from it. Understand what the meaning of Bhairavi puja is, the speaker says. The meaning of Bhairavi puja is that he is directly telling her to do wrong, improper acts with them. And such duplicitous people, who tell others to do things of this kind, ought to be beaten with shoes and nothing else. They have defamed the very name Bhairavi. A negative energy is upon her body; a kshudra thing is upon it, a base and rotten thing is upon her body which is doing wrong work. Boys have the problem too, he adds, and boys do not speak quickly — a separate fear grows in them. Girls, when they become greatly frustrated by it, speak trusting someone, and then these wretches give it the name of Bhairavi puja: lustful, duplicitous people, of the kind who make one wish to abuse them.

What apamarg dhuni does he prescribe for a woman troubled by a kshudra/negative energy?

The first work: bring the samidha of apamarg into the house. And daily, mustard, red gunja, black pepper and camphor — mustard is to be taken, black pepper is to be taken, rakta gunja is to be taken, and camphor, with a little guggul along with it. Mix all of these together and pound them. After pounding, kindle a cow-dung upla; let it burn and glow well for ten minutes; then dip the apamarg wood in mustard oil or ghee, either one, and place it upon the fire so that it may burn a little. When it begins to burn, do the path of the Hanuman Chalisa quickly and keep pouring the mixture over it. There is no need to say svaha — do the ordinary path of the Hanuman Chalisa and go on adding the whole samagri you have made. When it begins to smoke fully and the Hanuman Chalisa path is completed, show that smoke through the whole house, and where she sleeps, place it there and leave it.

You do one thing, the speaker tells her: you have trouble of this kind, so do the first work of all — bring the samidha of ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. into the house. And daily: mustard, red gunja, black pepper and camphor. There is a video of it on the channel too, he says, and she may contact him separately; if he does not remember he will write it out. Mustard is to be taken, black pepper is to be taken, rakta gunja is to be taken, and camphor, with a little guggul along with it. Mix all of these together, pound them. After pounding, kindle a cow-dung upla. Let it burn for ten minutes, let it glow well; then dip the wood of apamarg into mustard oil or into ghee, either one, and place it upon the fire so that it may burn a little. When it begins to burn, then, doing the path of the Hanuman Chalisa quickly, it is to be poured over it. There is no need to say svaha. Do the ordinary path of the Hanuman Chalisa and go on adding over it the whole samagri you have made. Do this much; and when it begins to smoke fully and the path of the Hanuman Chalisa is completed, show that smoke through the whole house, and in the place where you sleep, keep it there and leave it.

For how long should the apamarg dhuni (for a negative-energy affliction) be done, and what if she cannot manage some days?

Do this work continuously, he says. On the four or five days of the month when you will not be able to do it, you are not to take tension over the difficulty — you may have someone else do it if you wish, and if nobody does it, leave it off on those days; for the rest of the time do the thing at ease. Within a month, a month and a half, you will begin to get its auspicious effect from the very first day; and by the time a month, by the time forty-one days are done, this thing will go away from near your body for good, and at the least you will not have trouble of this kind. Do it at both times, morning and evening.

Do this work continuously, the speaker says. On the four or five days of the month when you will not be able to do it, at that time you are not to take tension about the difficulty; you may have it done by someone else if you wish, and if nobody does it, then leave it off on those days. For the rest of the time do that thing at ease. Within a month, a month and a half, you will begin to get its auspicious effect from the very first day. By the time a month, by the time forty-one days are done, this thing will move away from near your body for ever; at the least, trouble of this kind will not come to you. And do not go to such vile people, he says — with such base and filthy people, things of this kind are to be told only after thought and understanding. So do it at both times, in the morning and in the evening.

The nikari cannot be done by the afflicted person alone, so a guardian of the household must be told

The second thing is that a guardian of her household should be spoken to, if it is ever possible, and he will tell them — because it will not be possible for her alone to do everything, and he does not know what her age is or what she does. So if she has a brother, or a father, or if she is married then her husband, and the understanding between them is good, then let that person talk with him for five minutes and he will explain to them; because the process of the nikari and the rest she will not be able to do herself, and she should not do it either, since she is herself the afflicted one.

Begin this work first, the speaker says. The second thing is that some guardian of your household — if it is ever possible, have a talk arranged with a guardian and he will tell them. Because it will not be possible for you alone to do everything; and he does not know what your age is, what you do or do not do. So if you have a brother, or a father, or if you are married then your husband, and there is good accord between you, then talk with him once for five minutes and he will explain to them. Because the process of the Nikasi and the rest you will not be able to do yourself. And you should not do it either — because you are yourself the afflicted one. He will tell them all those things, how and what is to be done; do it between you, and you will get relief. With that he closes the session, saying he will try to come live again the next day if there is time.