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

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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, 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 beej mantra (Bija 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.