The Night of Holika — Phalgun Purnima Sadhana, Utara, Yantra Archan, and a Long Question Session

The night of Holika is the supreme parva kaal and siddha kaal of tantra, and listeners are unsure on which of the two nights their mantra japa should be done

The speaker says the supreme parva kaal and siddha kaal of tantra, the night of Holika, has arrived; but many listeners keep asking whether Holika dahan falls on the night of 6 March or of 7 March, and when they should therefore do their mantra japa. In most places the dahan is happening on the night of the 7th, so people are asking whether nothing is to be done on the night of the 6th.

As we all know, the speaker begins, the supreme parva kaal of tantra, the siddha kaal, the night of Holika, has already arrived. But a great many people are sending the question of whether Holika dahan will be on the night of 6 March or on 7 March, and when they are to do their mantra japa and the rest. Over this subject people are being confused again and again. At the maximum of places, he notes, the dahan is happening on the night of the 7th. So the question is whether nothing at all is to be done on the night of the 6th.

Which Purnima should the Holika parva-kala worship follow?

The clear answer, he says, is that whatever pujan and japa are to be done for the sake of the parva kaal should be done when the Purnima is ratri-vyapini, nishchit-vyapini — because the Rangotsav belongs to the Pratipada tithi, and Holika falls at Chaitra Pratipada, meaning when the Purnima has almost ended. This year the Purnima remains until between 5:00 and 6:00 in the evening of the 7th, so the udaya-vyapini Purnima falls on the 7th.

The clear answer, the speaker says, is this. When the Purnima is ratri-vyapini, nishchit-vyapini, at that time whatever pujan, japa and the rest are to be done for the sake of the parva kaal should be done. His reasoning is that the Rangotsav belongs to the Pratipada tithi. Holika stands at Chaitra Pratipada, that is, when the Purnima has almost come to an end. But this time the Purnima will remain until between 5:00 and 6:00 in the evening of the 7th. For that reason the udaya-vyapini Purnima is falling on the 7th. Now, he says, let each burn the Holika on that day according to their own belief, their own panchang and their own region, by their own understanding. Find out in your own area what is held there.

Both days are available for sadhana because the Purnima of the 6th begins around 4:40 in the evening and remains all night, making it a complete nishchit-vyapini Purnima

Because for the sadhana that is to be done, one good thing is that both days are being obtained. On 6 March the Purnima will remain all night — it begins at roughly 4:40 in the evening — so it is a complete nishchit-vyapini Purnima.

Whatever people may decide about the dahan, the speaker says, for the sadhana we have to do there is one good thing: both days are being obtained by us. On 6 March the Purnima will remain the whole night through. It begins at approximately 4:40 in the evening. So it is a complete nishchit-vyapini Purnima.

Should one take up two different mantras across the two nights?

No. Whatever mantra you wish to do japa of, whichever mantra you wish to perfect — one you have already practised, or a new one — do its full japa on the night of 6 March. Do not fall into greed and think that since two nights are available you will do two different mantras. Make one single mantra as intense as possible, doing its japa on the night of the 6th and on the night of the 7th as well.

Whatever mantra japa you wish to do, whichever mantra you wish to perfect, whichever you have already done japa of and practised, or any new mantra — do its full japa on the night of 6 March. And on 7 March, if you wish to perform a prayoga such as griha bandhan and the rest, you may do that too; and if not, then on that day as well do japa of those same mantras. Do not have this greed, he warns, that since two nights are being obtained we may as well do two separate mantras. Make one single mantra the most intense. Do its japa on the night of the 6th and do it on the night of the 7th too.

What is done on each of the two Holika nights?

On the night of the 7th, whatever utara is to be sent from your house into the Holika and whatever materials are to be sent, all those vidhi-vidhans will be done, and after that the sadhana is done through the night. On the night of the 6th one gives one's sadhana firmness and does the sadhana well.

On the night of the 7th, the speaker says, what will happen is that whatever Utara is to be sent from your house into the Holika, whatever material is to be sent, all those vidhi-vidhans will be performed; and after that, through the whole night, whatever sadhana is to be done will be done. On the night of the 6th we will give our sadhana a good firmness — on that day we will do the sadhana. So on both days: even if the Holika dahan has already happened on the 6th in your region, you may still do sadhana on the night of the 7th and it will be fully effective. And if the dahan is happening on the 7th, then you must do it.

What should be done first among the Holika practices?

First of all, complete the sadhana of Holika dahan — that of the Daruna Ratri — in this interval, on both the 6th and the 7th.

In this manner, the speaker says, first of all complete the sadhana belonging to Holika dahan, that of the Daruna Ratri, within this interval. On both the 6th and the 7th.

May the ash of the Holika be brought home?

The speaker recalls that he has already put out a video saying the ash left after Holika dahan should not be brought home, and that the reasons, the ruin it causes and the affliction it begins to give have all been made clear in that video.

Setting aside the mantras to be recited, the speaker turns to a question that keeps being asked despite all the chief Holika-related subjects having been covered. One question has been this: he has put out a video saying that after the Holika dahan of Holika night, the ash should not be brought from it. What the reason for that is, how ruin comes about, what affliction begins — all of that, he says, has already been made clear in that video.

What should be done with Holika ash already kept at home?

The new question is what to do with ash already brought home in the years before one knew. He says to immerse it in any river, lake and the like — but do not keep it.

The new question, the speaker says, is this: we have already brought it and kept it, from the time when we had no such information. In such a situation, what should be done with that ash? Perform its visarjan in any river, reservoir and the like, he answers. But do not keep it.

Where is the ash of the Holika actually beneficial?

Where the whole vedic method and full vidhi-vidhan are followed by knowledgeable people and elders — as at the Mahakal temple at Ujjain, and around other temples where pujaris and sadhaks perform the danda sthapan of the Kshetrapal a full month beforehand and then the complete vidhi and pujan of Holika dahan — the ash of that place may be carried home, because it has been burnt in the full manner and will be beneficial.

The reason, the speaker explains, is this. Where the whole thing is done by the complete vedic paddhati or the complete vidhi-vidhan, where knowledgeable people and elders are present and it is done methodically — as near the Mahakal temple of Ujjain, where Holika dahan is done in the complete manner. And around other temples too, where the pujaris, sadhaks and such classes of people carry out, a full month beforehand, the danda sthapan of the Kshetrapal which he has described in an earlier video — one he has recently re-uploaded on this channel as well — where all those vidhi-vidhans get done and afterwards the whole vidhi and pujan of Holika dahan takes place, the ash of that place you may take home, because it has been burnt in the complete manner, and it will be beneficial for you. Even if somebody there has done an utara or anything else, he says, because there it has been done with full surrender, walking upon the whole prescribed path, in the sacred fire of Holika the negative shaktis will certainly be reduced to ash; and the positive shaktis will be present there in the form of auspiciousness. Those you may take with you.

Why must ash from an ill-conducted Holika never be brought home?

Because at places where no rule or vidhi-vidhan is followed at all — where people burn whatever they bring, tyres, shoes and slippers, cots and bedsteads, and where the whole thing has become a matter of joking — people will certainly have done their utara in it. Just as you are going to act on what you hear, thousands of others will do the same. So never bring that ash home.

But at the place where no observance of vidhi-vidhan or rule is happening, the speaker says, where they bring and burn anything at all — burning tyres, throwing in shoes and slippers, throwing in cots and bedsteads, doing that kind of thing. And it has become a subject of joking, happening any old how. Then the ash of that place, if you bring it home — people will certainly have done their Utara in it. Just as you are one who will act on hearing, thousands of people are going to do the same. So what will be present there, how it will act, how it will give your house a wrong effect — for this reason never bring that ash home. Only after seeing and knowing that it has been done in the proper manner should Holika ash be brought home.

What should someone do on Phalgun Purnima night who cannot do mantra japa?

The night of Phalgun Purnima has great importance. Those who do not wish to do anything tantra-related on it should do path and shravan of the kathas connected with their ishta aradhya — for instance a path of any one samhita of the Shiv Mahapuran: the Vishveshvar Samhita, the Rudra Samhita, the Kailash Samhita, whichever is wished.

Another important subject alongside this, the speaker says, is what those people should do on the night of Phalgun Purnima who cannot do any mantra japa and the like — and there are a great many such people, who have a shortage of time, or no wish at all, or do not even want to do it, or cannot sit for that long. The night of Phalgun Purnima has very great importance. On that night, those who do not wish to do anything tantra-related should do path and shravan of the kathas connected with their ishta aradhya. Do a path of any one samhita of the Shiv Puran, he says — do a path of the Vishveshvar Samhita, do a path of the Rudra Samhita, do a path of the Kailash Samhita, whichever you wish.

What may an upasak of Bhagavati read on Holika night instead of japa?

If you perform the upasana of Bhagavati, you may do a path of whichever of the related puranas you wish — the Skanda Purana, the Markandeya Purana, the Devi Bhagavat Mahapuran — or a path of the sahasranama and the like, or hear the katha.

If you perform the upasana of Bhagavati, the speaker says, then from the puranas connected with her — the Skanda Purana, the Markandeya Purana — whichever you wish, or the Devi Bhagavat Mahapuran, you may do a path of any one of them. You may do a path of the sahasranama and the like, you may hear the katha. Do this much.

What is the fruit of writing the name of one's ishta on Phalgun Purnima night?

If at the time of this night anyone writes the name of their ishta aradhya, a very great fruit is obtained from that too. At the least one can write it 108 times; whoever wishes for more should write 1008; whoever wishes for still more may write 10000. If you sit for four or five hours writing your aradhya's name, that is very good.

Name-writing, the speaker says: if at the time of this night anyone writes the name of their ishta aradhya, a very great fruit is obtained from that as well. So you can at the very least write it 108 times. Those who wish for more should write 1008; whoever wishes for still more, write 10000. If you sit for four or five hours writing the name of your aradhya — very good.

Which mantra should a devotee of Bhagavati Vindhyavasini write?

Those who chiefly take Bhagavati Vindhyavasini as their ishta aradhya, and who ask how they should write her name or whether they should write her mantra, should write again and again the mantra "श्री विंध्यवासिनी शरणं मम". By this, he says, Bhagavati Vindhyavasini grants sharanagati, bestows fearlessness, and dwells in the heart for ever.

Those who hold Bhagavati Vindhyavasini chiefly as their ishta aradhya, the speaker says — those who listen and ask in what manner they should write her name, whether they should write her mantra — to them he gives this. They should write again and again the mantra: श्री विंध्यवासिनी शरणं मम. By this, Bhagavati Vindhyavasini gives sharanagati, bestows abhaya, and dwells in the heart for ever.

Why is the dwelling of Adishakti in the heart called rare?

The speaker says the dwelling of other devatas in the heart is obtained by hearing satsang and through other means, but the dwelling in the heart of Adishakti Ma Bhagavati Tripura Sundari is very rare. If you sing her mahima and wish to seat her in your heart, then do her naam smaran as much as possible.

The dwelling of other devatas in the heart is obtained by hearing satsang and through other means, the speaker says. But of the Adishakti, Ma Bhagavati Tripurasundari — her dwelling in the heart is very rare. If you sing her mahima, and if you wish to seat her in your heart, then do her naam smaran and the rest as much as you can. So take this mantra, श्री विंध्यवासिनी शरणं मम, into your life.

What is the mahima of the Vindhya kshetra for mantra japa?

It is said in the subject of mantra japa that those who do mantra japa upon the Vindhyachal mountain obtain a fruit koti-koti times greater in the Vindhya kshetra; the mahima of the Vindhya kshetra is held to be seven times that of the Purushottam kshetra. Even so, he adds, the kshetra of your own ishta aradhya is the highest for you.

For those who wish to make the Vindhya kshetra their heart's place and to live their life there, the speaker sets out the mahima that has been declared of that region — the mahima of the trikon, the mahima of the Vindhya kshetra, which is sung in the Shiv Mahapuran too. In the subject that concerns mantra japa and the rest, it is stated that those who do mantra japa upon the Vindhyachal mountain obtain a fruit koti-koti times greater in the Vindhya kshetra. The mahima of the Vindhya kshetra has been held to be seven times greater than that of the Purushottam kshetra. However, he adds, the kshetra of your own ishta aradhya is the very best for you.

Why is japa on the Vindhya hill held to be so fruitful?

Because it is also the summit of a mountain; because Jagadamba has dwelt there from the beginning of time; because it is a region of siddhas from endless ages, a tirtha kshetra and a maha siddha peeth. It is in the Shiv Mahapuran, he says, that mantra japa performed on a mountain peak is the greatest and the best.

The reason here, the speaker says, is that it is also the summit of a mountain. Jagadamba has dwelt there from the beginning of time; it is a region of siddhas from endless ages. It is a tirtha kshetra, a maha siddha peeth. Therefore mantra japa and the rest performed there are the most fruitful of all. It is described in the Shiv Mahapuran, is it not, that if mantra japa is done on the peak of a mountain it is the greatest and the best. For this very reason.

How should one take shelter of Bhagavati through the sharanagati mantra?

If you wish to do the seva of Bhagavati Vindhyavasini and to do japa of her name-mantra, take the support of this mantra and take Bhagavati's sharanagati. Night and day you may do japa of this mantra, and you may also write it: that we are your refuge-seekers, take me into your shelter.

If you wish to do the seva of Bhagavati Vindhyavasini and to do japa of her name-mantra, the speaker says, take the support of this mantra and take the sharanagati of Bhagavati. Night and day, if you wish, you may do japa of this mantra; you may do the lekhan of this mantra too, the name-mantra: O Bhagavati, we are your refuge-seekers. Take me into your shelter. In this manner take her sharanagati.

Whose name should one write on Holika night if one's ishta is a different deity?

Whoever your aradhya is — Bhagwan Sadashiv, Bhagavati Jagadamba, Bhagwan Krishna, Bhagwan Ram — whoever you have taken refuge in, that is the name you should write, if you are not doing any other mantra japa. From this there is an extreme increase of punya.

And whoever your aradhya may be, the speaker says — if it is Bhagwan Sadashiva, then his name; if it is Bhagavati Jagadamba, hers; Bhagwan Krishna, Bhagwan Ram — whoever it is you have taken refuge in, that is the name you should write. That is, if you are not doing any other mantra japa. There is an extreme increase of punya from it.

How does naam lekhan act on sins committed unknowingly?

There are a great many papas committed unknowingly, of which we have no knowledge at all, and which begin to give affliction at their time. For the clearing of all these unknown sins — so that they are released and the dosha arising from them in our life is destroyed — naam jap and naam lekhan should be done.

There are a great many such papas, the speaker says, that have happened unknowingly, of which we do not even have knowledge, and which at their time begin to give affliction. For the clearing away of all these sins committed unknowingly — that they may all be released, and that the Dosha arising from them in our life may be destroyed — for this reason too naam jap and naam lekhan should be done. So on that day you may do it.

May one write the chaupais of the Ramcharitmanas on Holika night?

Yes. You may do the lekhan of the chaupais of the Shri Ramcharitmanas — whichever chaupai your heart and mind settle upon, whichever you feel a great desire to sing or to do japa of, or any kamana-parak chaupai you wish. You may write any of them.

You may do the lekhan of the chaupais of the Ramayan, of Shri Ramcharitmanas ji, the speaker says. Whichever chaupai your heart settles in, in which your mind settles, that you feel you should do — the one in which you feel a great desire to sing it, or a great desire to do its japa — or any kamana-parak chaupai. You may write whichever you like.

May one write a mantra of the Saptashati on Holika night?

Yes. If you wish to take the support of some mantra from among the mantras of Bhagavati's Saptashati — whether you wish to perfect it, or it attracts you greatly, or you feel it should be spoken again and again in the upasana of Jagadamba — you may do the lekhan of that mantra too at the time of night.

If you wish to take the support of some mantra from among the mantras of the Durga Saptashati of Bhagavati, the speaker says — if you wish to perfect that mantra, or that mantra attracts you very greatly, or you feel that in the upasana of Jagadamba this mantra should be spoken again and again. Then you may also do the lekhan of that mantra at the time of night. As many times as is possible for you: 108 times if that is possible, that much; 500 if you wish to do that; or without counting at all, deciding that you will write ten pages, then that much. As much as is possible, in whatever measure — the more the fruit, so do as much as you can at night.

What is the chief reason Phalgun Purnima night is so potent?

Because on this night, as the speaker has explained in videos already published, what is called the ten doors of the ten digpalas remains open — whether of svarga, of patala, or in the eastern side, north, south and all four corners. The ten digpalas do not stop any shaktis.

The single most important subject of Phalgun Purnima, the speaker says — a subject he has already set out in videos he has published — is that on this night what is called the ten doors of the ten Digpalas remains open. Whether it be of svarga, of patala, or on the eastern side, north, south and the four corners. The ten digpalas do not stop any shaktis whatsoever.

Who comes to the earth on Phalgun Purnima night?

From the divine lokas — whether the yaksha loka, the kinnar, gandharva and vidyadhar lokas, or the loka of other divine shaktis, and the akashchari siddhas — all of them come on that day, in the guise of ordinary human beings, to the tirtha kshetras of the earth connected with Bhagwan Sadashiv and with Bhagavati Mahamaya Mahashakti, and to the kshetras of their own ishta aradhya. Those who possess divya drishti can even see them.

From the divya loka, the speaker says — whether it be the Yaksha loka, the kinnar, gandharva and vidyadhar loka, or the loka of other divine shaktis, or the akashchari siddhas — all of them, on that day, come to the earth. They come to all the tirtha kshetras connected with Bhagwan Sadashiv, to all the tirtha kshetras connected with Bhagavati Mahamaya Mahashakti, and into the kshetras of their own ishta aradhya, in the guise of ordinary human beings. And those who possess Divyadrishti can even see them.

Why is Holika night siddhi-prad?

Because they move about according to their own wish, and when they come to their ishta aradhya to perform aradhana and seva on that night — as, say, servants of a Shakti Peeth coming to the Kamarup country to serve Jagadamba at Kamakhya — a sadhak doing japa of that same deity's mantra at that time is heard by them.

Suppose, the speaker says, that you are doing japa of some mantra on that night — say you are doing japa of the mantra of Bhagavati Kamakhya. Now let us suppose that at the Shakti Peeth of Bhagavati Kamakhya, whatever sevaks there are — those who have come from another region, from another loka, thinking that we shall go into the Kamarup country and today do the seva of Jagadamba — they will come, with the desire of taking her darshan, in their divya kaal, whenever it falls. This, he says, is why the night has been called siddhi-prad.

What do the divine shaktis do when they hear a sadhak's japa?

When those shaktis go into their divine kshetra and perform the seva-puja of Bhagavati, of their own ishta aradhya, at that same time they also try to hear who in that kshetra, around it, or anywhere in this Bharatvarsh is doing the naam and mantra japa of their ishta aradhya. They like it that someone else is reciting the mantra of their own aradhya, and as soon as they see it they assist in it. Siddhis, he says, are obtained for just this reason.

At such a time, the speaker says, when you go and begin doing japa, the greatest and most important thing becomes this: that when those shaktis go into their divine kshetra and perform the seva and puja of Bhagavati, of their own ishta aradhya — At that very same time they also try to hear who, in that kshetra or around it or anywhere in this whole Bharatvarsh, is doing the naam and mantra japa of their ishta aradhya or the japa of mantras connected with them. And it will please them. It pleases them that someone else is doing mantra japa of their own aradhya. In such a case, as soon as they see it, they assist in it. The siddhis that are spoken of, he says, are obtained for this very reason.

Why should the nights of Holika never be let go empty?

One should be free of doubt and never let these nights go empty. This is no ordinary night: it is said that a koti-guna greater fruit is obtained and that mantras awaken at once, and the reason is that many other shaktis connected with that mantra come to this earthly loka at that time on that day.

Therefore, the speaker says, being free of anxiety, one should never let these nights go empty. This is not so ordinary a night. Why has it been said that a koti-guna greater fruit is obtained, that mantras awaken immediately? The reason is that there are many other shaktis connected with that mantra, which at that time on that day come into this earthly loka.

On what does the awakening of one's mantra depend?

If those shaktis are pleased with your tapo-bala — if you have that much energy, that much tapo-bala, that much surrender, and if you are doing the mantra japa in the correct manner — then they will certainly awaken your mantra for you. That, he says, is one of the causes.

And if those shaktis are pleased with your Tapo-bala, the speaker says — if you have that much energy, that much tapo-bala, that much surrender, and if you are doing mantra japa and the rest in the correct manner — Then they will certainly awaken your mantra for you. That is one of the causes.

What besides japa may be performed on Holika night?

Besides naam jap and mantra jap, sahasrarchan and the mandala pujan of yantras. Of the Shri Yantra in particular there is a great mahima; so too of the Saptashati mandala yantra of Bhagavati Durga, and of Mahakali together with her full fifteen nityas — sixteen nityas — when the archan of her complete yantras is performed along with the purva nityas. Of that it is said that kripa is obtained in a single night.

On this day, the speaker says, there is naam jap, there is mantra jap, and besides these there is sahasrarchan, the mandala pujan of Yantras. Of the Sri Yantra there is a manifold mahima. The Saptashati mandala yantra of Bhagavati Durga; of Mahakali, her complete fifteen nityas, the sixteen nityas — together with them, when the archan of her complete yantras is performed along with the whole of the purva nityas. Of that a manifold mahima is spoken: that in a single night kripa is obtained.

What is said of yantra archan done on a mountain peak on the nights of Holi and Diwali?

Against a whole year of effort: if on this night of Holi, or the night of Diwali, one goes to the peak of a mountain and performs yantra archan and avaran pujan, the shaktis being pleased grant kripa at once to those whom we take as our aim and make our sankalp for. The kripa of the Vidyadhars especially is obtained swiftly.

As against working hard for a whole year, the speaker says: if on this night of Holi, on the night of Diwali, one goes to the summit of a mountain and yantra archan is done, Aavaran Puja is done — Then the shaktis, being pleased, at once grant kripa to those whom we take as our aim and for whom we make our sankalp when we perform the archan. Especially the kripa of the Vidyadhars is obtained in swift form. And there are many such shaktis; a very great deal is obtained from the yantra.

Why are yantras that combine many deities on one plate a foolish practice?

He attacks them. People say of a yantra that it is only circles and straight lines drawn. The fashion now, he says, is that ten or twelve yantras are set inside one yantra — ten Mahavidya yantras inside a Baglamukhi yantra, a big plate with each of the ten Mahavidyas drawn separately, hung in a room as a Sarva Badha Mukti Yantra. He calls this a great foolishness done for the sake of business.

People say of a yantra, how can it be so much — this is only circles and straight lines drawn, the speaker reports, and says: fine. The fashion of yantras that runs nowadays is that ten or twelve yantras are fitted into a single yantra. Ten Mahavidyas yantras inside a Baglamukhi yantra: a great big plate with the separate yantras of the ten Mahavidyas drawn on it, hung up in a room, a Sarva Badha Mukti Yantra. These people commit so great a foolishness, he says, in the pursuit of doing business. The capacity of a single yantra is such that it can do who knows what — and here you go as far as fitting in the Dhumavati yantra among ten Mahavidyas and then leave it. There are many more of them: a Kuber yantra with Mahalakshmi in it, a Baglamukhi yantra in the same, a Shri Ram yantra inside that same one. There is no connection at all, he says. Make every yantra together, hang it up in the house — and after that this trouble comes, that trouble comes.

Why is a yantra not to be treated as a decoration?

Because there is a rule; it is not an object of decoration, and you are decorating with it. It has its own maryada, and a whole family is contained within it. If you treat it in that way there will be difficulty, and yantras of that kind should not even be kept.

Brother, there is a rule, the speaker says — it is not an article of decoration. You are decorating with it. It has a maryada of its own; a whole family is contained within it. If you are doing this to it, there will be trouble. In this manner, yantras of this kind should not even be kept.

How does yantra archan differ from mantra japa alone?

Yantra archan has a very distinctive place of its own. When a yantra is worked and its avaran pujan done, the shaktis that receive satisfaction give great kripa. In mere mantra japa an exchange of energy is taking place; but when you perform the tarpan of a yantra — one built by the fully distinctive method, not these market yantras — that is another matter.

Yantra archan has in itself a very distinctive place, the speaker says. From doing the yantra, from doing the avaran pujan of the yantra, the shaktis that receive some satisfaction give great kripa. If you only do mantra japa, then by mantra japa an exchange of energy is happening. But when you perform the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. of some yantra, and that too one constructed by the wholly distinctive paddhati — not all these bazaar yantras. These plastic ones, gold-plated, people carrying about 24 carat, and when was the gold-plating done, how was it made, with red, yellow, green, blue all put into it, and you keep going on with it — it will make no difference, he says. Only the matter of respect will differ, the matter of bhava will differ. If you wish to obtain full kripa, then go into all these things methodically.

What is obtained through a yantra?

A great deal is obtained through the yantra — by doing archan, by doing tarpan, by doing its abhishek, and by the special archan of the anga shaktis present within it.

It is obtained, the speaker says; a great deal is obtained. A very great deal is obtained through the medium of the yantra. By doing archan, by doing tarpan, by doing its abhishek, and by doing the special archan of the anga shaktis present within it. A great deal happens.

What specific results does yantra archan give?

The dosha of akaal mrityu goes away. If you have a short lifespan, or diseases connected with it that are to come in the future, those diseases become small instead of great — a form that gives its effect quickly. Work blocked for a long time is at once accomplished. And where some devata or upadeva shakti is angered with you and the matter cannot be resolved, if you do yantra archan at these particular times kripa certainly comes.

The Dosha of Akala Mrityu is removed, the speaker says. If you have a short lifespan, or there are diseases connected with it that are going to occur in the future, then those diseases, instead of becoming great, become small — which is the form that gives a swift effect. If some work has been blocked for a long time, and you perform yantra archan in it, it is at once accomplished for you. If some devata is angered with you, or some Upadevata shaktis are angered and it cannot be resolved — if you perform yantra archan at these particular times, then kripa certainly comes. By the force of shakti you come out of all these things.

Whatever one can manage according to capacity and time — mantra japa, a path of the puranas, stuti, naam lekhan, yantra archan or abhishek — must be done rather than let the time go empty

Everyone should take advantage of these particular times and not let them go empty. Whatever one can manage — mantra japa, path of one's puranas, stuti, naam lekhan, yantra archan, their abhishek and the rest — as much as one has capacity and time for, that much should be done.

So these particular times, the speaker says, everyone should take the benefit of; this should not be allowed to go empty. Whatever one can manage. Let it be mantra japa, let it be a path of one's puranas, let it be stuti, let it be naam lekhan, let it be yantra archan, their abhishek and the rest. Whatever you can manage, whatever your capacity, whatever your time — according to that it should be done.

What happens to those who let the nights of Holika pass without doing anything?

He says they will be fools who leave them empty. Those whose fortune is about to change into misfortune will abandon these nights by one means or another. These are the nights in which, if a person is lying flat upon the ground and some shakti so much as glances at him and gives kripa, in a moment he is carried from where he was to somewhere else entirely.

They will be fools who leave them empty, the speaker says. Those whose good fortune is about to change into misfortune will abandon these nights in some fashion or other. These are the nights, he says, in which if a person is lying flat upon the ground and some shakti merely glances at him and gives kripa, then in an instant he is taken from where he was to where the next year he will say — brother, was that really me last year? This year I have been brought to this condition. Such a thing happens. Those who keep harping on miracles, he says: do it on these nights, and a miracle happens in life.

In what bhava should the practices of Holika night be performed?

If you do it in the bhava of testing, then they too will test you. If you do it in the bhava of surrender, then having become surrendered they will also stand with you.

But if you do it in the bhava of examination, the speaker says, then they too will take an examination. If you do it in the bhava of samarpan, then having become surrendered they will also give you their support.

What should those entangled in court cases do on Holika night?

Those caught up in court, cases and lawsuits, or with old doshas of that kind that are not being cut, should all perform a special anushthan on this night; swift benefit occurs. And if you live in such a kshetra, you should do parikrama on whatever the parikrama path of that tirtha is.

You are entangled in court and kachahri, cases, lawsuits, the speaker says. Some doshas of an earlier kind are not being cut. Then on this night all of you should perform a special anushthan. Swift benefit occurs in all these. If you live in such a kshetra, then whatever the parikrama path of that tirtha is, there you should do parikrama.

Why are more people seen on the parikrama path on the day of Holi?

You will see more people than on ordinary days. The cause, he says, is that you cannot recognise them, but they are there: akashchari siddhas and divya siddhas, all of whom come at these times, on these days, to do parikrama and the rest.

You will see, the speaker says, that on that day more people will be met with than on ordinary days. There is a cause in it. You cannot recognise them, but they are there. They are akashchari siddhas, they are divya siddhas; all of them come at these times, in these days, to perform parikrama and the like.

When should a pregnant woman stop going to the temple?

Asked when a pregnant woman should stop going to the temple, he answers that she should not go from after the third month. At home too she should do snan and pranam from a distance, and should do path, stuti, japa and the rest comfortably, seated at her own place.

Asked at what point a pregnant woman should stop going to the temple, the speaker answers that she should not go from after the third month. At home too, she should do snan and pranam and the rest from a distance. And path, stuti, japa and so on she should do comfortably, seated in her own place.

What should be done when a brahmacharya sankalp taken in a Shiv temple is broken?

He first asks why so difficult a sankalp was taken at all, and why the questioner had such confidence in himself as to take so great a sankalp in a Shiv temple; a sankalp should be taken only up to one weapon's length, according to one's own capacity. Then: do a path of the Rudrashtak before Shiv ji, make kshama yachana, and pray again to him that you may obtain the capacity to carry brahmacharya through unbroken.

Asked what to do now that a brahmacharya sankalp taken in a Shiv temple has been broken, the speaker first answers with a question of his own: why was so difficult a sankalp taken in the first place? From what cause was there so much confidence in oneself that so great a sankalp was taken in the Shiv temple itself? To accomplish a sankalp, he says, a sankalp should be taken only up to one weapon's length — according to one's own capacity. Do a path of the Rudrashtakam before Shiv ji and make kshama yachana, and pray to him again that you may obtain that capacity, so that you can carry BrahmacharyaStrict celibacy required through an extended ritual observance. through in an unbroken form.

Can a Brahm dosha running for three generations be removed?

Asked for an upaya for a Brahm dosha afflicting three generations, he says that a dosha of three generations has taken root completely — it is presumably receiving puja, whatever the case may be. The upaya for dealing with it cannot be conveyed usefully through YouTube; it can be pacified, but the vidhi-vidhan that removes it is possible only by going to a Brahm Dham.

Asked to give an upaya where three generations are afflicted by Brahmarakshas dosha, the speaker says that a three-generation Brahm dosha means it has taken hold by the root entirely — it will be receiving puja, whatever it may be. Now, the upaya for dealing with that dosha is not something from which you will get much benefit if you attempt it through the medium of YouTube. It can be pacified. The vidhi-vidhan that removes it is possible only by going to a Brahm Dham. Whether it will agree straightforwardly is another matter. Since it is a third generation it ought to depart; but if it is a Brahm entangled in desires, then it will not go. If it has become free of desires, it will itself say — do it in this manner, give a place at this spot, we wish to be liberated.

Should a kada be perfected with the Vairi Nashan Kavach on Holika night?

Asked about doing path all night in a Kali temple on Holika night to perfect a kada and a kavach with the Vairi Nashan Kavach, he asks why one would perfect a kada with it at all. Perfect the kavach — that is for the destruction of enemies. The Vairi Nashan is not for perfecting your kada. If you wish to perfect a kada, do it with protective kavachas; do it with the Jagan Mangal. A kada should not be perfected with the Vairi Nashan.

A questioner asks about doing path through the night in a Kali temple on Holika night and perfecting a kada and a kavach with the Vairi Nashan Kavach. Why do you want to perfect a kada with the Vairi Nashan Kavach, the speaker asks. Perfect the Kavach — that is for the destruction of enemies, is it not. The Vairi Nashan is not for perfecting your kada. If you want to perfect a kada, do it with protective kavachas. Do it with the Jagan Mangal. A kada should not be perfected with the Vairi Nashan.

What should be done for an ill mother, and may the Kamakhya mantra be perfected?

Where a mother remains ill, he says the medical treatment should go together with the bhajan and pujan of Bhagwan. And yes, he says, do perfect the mantra of Bhagavati Kamakhya — if you have obtained the mantra from a proper guru.

Answering a listener whose mother remains ill, the speaker says that in such a case, alongside the medical treatment, there should be bhajan and pujan of Bhagwan. And yes, absolutely, he says: perfect the mantra of Bhagavati Kamakhya — if the mantra has been obtained by you from a proper guru.

May a householder do japa of the Aghor mantra of Shiv ji without diksha?

Asked whether a householder can do the Aghor mantras of Shiv ji without any diksha and what the krama sadhana would be, he says that a very large or maximal japa cannot be done. One may do japa up to a limit — meaning at the maximum, if you wish, do japa 27 times.

Asked whether a grihastha can do the Aghor mantras of Shiv ji without any Diksha, and what the krama sadhana would be, the speaker answers: look, a very great and maximal japa cannot be done. A maximal japa cannot be done. One can do japa up to a limit. Up to a limit means that at the maximum, if you wish, do japa 27 times. For more than that, there is a whole method.

What is the Aghor mantra within the Panchanan?

The Aghor mantra is in itself a complete sadhana paddhati of Aghor. It is one mantra among the Panchanan. Tatpurush, Aghor, Vamdev, Ishan — for all these mantras vidhi-vidhans are required, and it is by observing those very rules that maximal japa and siddhi can be done. Not otherwise.

The Aghor mantra, the speaker says, is in itself an entire sadhana paddhati of Aghor. It is one mantra among the Panchanana. Tatpurush, Aghor, Vamdev, IshanThe North-East corner of a home in Vastu Shastra, considered the abode of the deities and the correct location for the household shrine. — for all these mantras vidhi-vidhans are required. Observing those same rules, maximal japa and siddhi and the rest can be done. Not in this loose way.

What should be spoken where a sabar mantra has the word "amuk"?

At the time of mantra siddhi one says amuk itself; when the prayoga is to be done, then one takes the name there. If the vidhi is of a particular kind — as with an akarshan or vashikaran vidhi — he says he explains with an example where and whose name is to be taken.

In many Sabar Mantras the word amuk is written, a questioner notes; at the time of doing the prayoga one has to speak someone's name there, and at the time of perfecting the mantra one has to speak amuk itself. Yes, absolutely, the speaker replies: at the time of Mantra Siddhi we will speak amuk itself. When the prayoga is to be done, then there we will take the name. If there is some such vidhi — as now there is a vidhi of Akarshana, of Vashikaran — then in that he explains by giving an example where and whose name is to be taken.

On which day is the Holika vrat, and when is the havan?

The Holika vrat, the tithi of the Purnima vrat, is on the 6th. The Purnima of the vrat is on the 6th, that of snan and daan is on the 7th. The time of the havan is on the morning of the 7th. And if one is fasting, in vrat, then it can be done on the evening of the 6th.

Asked on which day it is right to keep the Holika vrat, and the best time to perform havan, the speaker answers that the Holika vrat, the tithi of the Purnima vrat, is on the 6th itself. The Purnima of the vrat is on the 6th; that of snan and daan is on the 7th. The time of the Havan is on the morning of the 7th. And if one is in upvas, in vrat, then it may be done at the time of evening on the 6th.

Should a separate ghee lamp be lit for the guru during the Datt mala mantra?

A questioner who runs two lamps, one of mustard oil and one of ghee, asks whether a separate ghee lamp should be lit for the guru while doing the guru mala mantra of Bhagwan Datt. He answers that if one has the means financially, light a separate one; otherwise two lamps are enough.

A questioner says she runs two lamps, one of mustard oil and the second of ghee, and asks whether a separate ghee lamp should be lit for the guru while doing the guru mala mantra of Bhagwan Dattatreya. If you have the capacity financially, the speaker answers, then light a separate one. Otherwise two lamps are quite enough.

When and where should nails removed from a griha bandhan be disposed of?

Do it at the time of Holika: take them out and throw them on the 6th, and at night do nikari and then the bandhan of the house. As for where to put the keel — since it will have been installed at your own wish, after taking it out carry it to some such place of theirs, wrap it in white cloth with white sweets, and make kshama yachana, because you are the one letting it go and you were the one who brought it. Or if you wish, they may be put in a pond, a river or a lake. Do it on the day of Holika itself, early in the morning.

He tells the questioner to do the removing and throwing at the time of Holika: take them out and throw them on the 6th, and at night, having done Nikasi, do the bandhan of the house. Asked where the keel is to be put, he answers that since you will have had it installed at your own wish, after taking it out you should carry it to some such place of theirs, wrap it in white cloth, place it together with white sweets, and make kshama yachana — because you are the one abandoning it, and you were the one who brought it. Or, if you wish, they may also be put into a pond and the like, into a river or a lake. Do it on the day of Holika itself, early in the morning.

What should someone do who cannot manage puja at all?

If even wanting to you cannot do puja and the affliction increases greatly, then do naam jap. He refers to an earlier video on ajapa jap and naam jap, yathashakti. If the body no longer has the capacity, or you simply cannot do it, then by doing naam jap take the sharanagati of Bhagwan.

If even wanting to you cannot perform puja, and the affliction increases greatly, the speaker says, then do naam jap. He has already put out a video on it — Ajapa Jap, naam jap, yathashakti. If the body no longer has the capacity at all, or you simply cannot manage it, then by doing naam jap take the sharanagati of Bhagwan.

May sweeping be done while a puja is going on?

Asked whether sweeping may be done while doing puja, since many pandits forbid it, he takes the question to mean that someone else is sweeping while you sit at puja — and in that case it absolutely should not be done. At the time of performing puja, sweeping, mopping, or giving anything to anyone in alms, all these things must remain stopped. So long as the puja runs, sweeping, mopping and bhiksha must not happen.

Asked whether one may sweep while doing puja, since many pandits forbid it, the speaker replies: while actually doing the puja, how would you sweep? He takes the questioner to mean that you remain seated at the puja while someone else is sweeping. If that is so, then it absolutely should not be done. At the time of performing puja, sweeping, mopping, or giving something to somebody in Bhikshatana — all these things should remain stopped. So long as the puja runs, sweeping, mopping and alms — none of these things should happen.

What happens if alms are given while one's puja is going on?

If that is done, there is also an insult of the devatas and a destruction of punya. If you are giving alms or daan while your puja is running, and someone of your household goes and gives in alms, then all your punya has gone over there. And in tantra, he says, there is a different game altogether in this: if someone's sadhana is to be stopped or destroyed, or something is to be projected, it is at just such a time that this asking of bhiksha is made. So they forbid it rightly.

If one does this, the speaker says, there is an insult of the devatas as well, and there is a destruction of punya as well. If you give alms, if you give daan while your puja is going on, and somebody of your household goes and gives in alms, then the whole of your punya has gone over there. And in tantra there is an altogether different game in this. If someone's sadhana is to be stopped, is to be destroyed, if something is to be projected, then it is at just such a time that this asking of bhiksha is made. So they forbid it rightly, he says.

May the tantric mantra of Kamakhya be perfected without initiation?

Asked by a questioner who wishes to perfect the tantric mantra of the Mahashakti Peeth Kamakhya, he says it will not happen. If some capable guru has initiated you, if you are Shakta-initiated, then do it, and do it by the guru's adesh — it is a tantric mantra.

A questioner says he wishes to perfect the tantric mantra of the Mahashakti Peeth Kamakhya ji. It will not happen, the speaker says. If some capable guru has initiated you — if you are Shakta-initiated — then do it, and do it by the guru's adesh. It is a tantric mantra.

What happens to a man who does Kamakhya mantra japa without diksha?

Noting from the questioner's wording that he is a man and not a woman, he says plainly that the lower parts will become uncontrolled, that a very bad difficulty will arise, and that the leakage will not stop. He states it, he says, in clear terms.

Observing from the questioner's phrasing that he is a man and not a woman, the speaker answers in blunt terms. Brother, the lower parts will become uncontrolled. A very bad difficulty will come about. The leakage will not stop, he says — he is stating it clearly.

What happens to women who do Kamakhya mantra japa without diksha?

He says that when women perform this kind of act without diksha and without knowing the proper vidhi-vidhan, doing japa of Kamakhya-related mantras, and that too unlimited, in the hope of some particular siddhi — and he says many such experiences have come to him — then their monthly cycle, their period, becomes entirely illogical and begins to occur at any time at all. A very great problem arises. He says he would never tell anyone to do it in that manner.

When women perform this kind of act, the speaker says, without Diksha, without knowing the proper vidhi-vidhan, and do japa of mantras connected with Kamakhya — and that too unlimited, thinking that they will obtain such-and-such a siddhi — many such experiences have come to him. Then, first of all, their monthly cycle, the period, becomes entirely illogical: it will begin to occur at any time whatever. Very much so. A very great problem arises. So to do it in this manner, he says, he will never tell anyone.

Only a limited number of people remain with him because he speaks and carries what is true, telling those who want the tantrokta path to take Shakta diksha first

He says it is precisely for reasons of this kind that only a very limited number of people remain with him, because he speaks and carries what is true and what is right. If you wish to do it in the tantrokta manner, become initiated in Shakta diksha; do it by vidhi-vidhan, and then benefit will come and you will be able to accomplish something.

Look, the speaker says, this is exactly it: it is because of all this that only a very limited number of people remain with him, because he speaks and carries what is true and what is right. If you wish to do it in the tantrokta way, become initiated in Shakta diksha. Do it by vidhi-vidhan. Benefit will also come, and you will be able to accomplish something.

What does the beej mantra of Kamakhya contain?

He says a friction of the mantra takes place. In the beej mantra there are ta, ra and the long ee. Ta is for Bhagavati Tara; ra is of Agni; ee is directly of the Mahashakti. So consider, he says: Bhagavati Tara, and that too in the form of fire, and that too together with Mahamaya — which is why it has been held to be a trikonatmak shakti. In the Kaul parampara the chief mahapujan too takes the trikon in just this manner.

A friction of the mantra takes place, the speaker says. When you take up the mantra of Bhagavati Kamakhya — what is the tantrokta mantra, what is the beej mantra? In the beej mantra there are ta and ra and the long ee. Which mantra does ta belong to? To Bhagavati Tara. What is ra for? Of Agni. What is the ee for? Directly of the Mahashakti. Now consider, he says: Bhagavati Tara, and that too in the form of Agni, and that too together with Mahamaya. For this reason she has been held to be a trikonatmak shakti. In the Kaula Sampradaya parampara, the chief mahapujan that is performed takes the trikon in this same manner.

Why will even a simple Kamakhya japa turn ugra?

Because with ta, ra and the long ee you have her mool mantra: if you do japa of that alone, so much energy will build that it cannot be described. And here you will at the least be doing the panchakshari or ashtakshari mantra of Kamakhya — it will not be less than that, and it will be with this very beej. However simply you go about it, it will be ugra.

So ta, ra and the long ee — now these become her mool mantra, the speaker says. If you do japa of that alone, so much energy will be generated that what is there to say. And here you will at the least be doing the panchakshari, the ashtakshari mantra of Kamakhya. It will not be less than that, and it will be with this very beej. However simply you may go about doing it, it will be ugra. So consider what your condition will become, he says. For that reason it should not be done in this manner. He says he is telling them after explaining the whole subject of it.

Are the Holika vidhans still performed in cities today?

A listener says the vidhans he describes have stopped happening in the city, where people merely cut grass in the name of Holi. He answers that if people wish to know, then as they are now listening — those who organise it, since Holika dahan is now organised — they can, having learnt all these vidhis, then perform them.

A listener writes that the vidhan the speaker describes has simply stopped happening in the city, where people just cut grass in the name of Holi. If people wish to know, the speaker answers, then as you are all now listening — those of you who organise, since Holika dahan is now something organised — Then, if they wish, having come to know all these vidhis, they can afterwards perform them. Right now, he says, this is what we are doing: today a hundred and sixty people are listening; tomorrow this number may also grow. So those who are connected can, in the proper manner, do these old things again — the Sanatan parampara that people have somewhere forgotten — correctly.

Is the utara put into the Holika before the burning?

Asked whether the utara must be put into the Holika before the dahan, or whether it may also be put after dusk and before the burning, he answers that it is to be put only before the dahan, and that it may also be put after dusk — it is not necessary to put it in the morning; it should be put only after evening.

Asked whether putting the Utara into the Holika dahan is necessary, and whether it may also be put after the day has hidden but before the dahan takes place, the speaker answers that it is to be put only before the dahan happens. After the day has hidden it can also be put; it is not necessary that it be put in the morning. It should be put only after the evening.

Does the mere effort of keeping a vigil please the deity?

He says the best thing this time was that on the night of Shivratri a great many people stayed awake, some setting alarm after alarm to get up and do pujan. They made the effort, he says, and seeing that effort Mahadev will be pleased — that my child made the effort to please me — and on these nights he will certainly give kripa. That much bhava should be there: if sleep comes, then set alarms and rise.

The best thing this time, the speaker says, felt to be that on the night of Shivratri a great many people stayed awake; some, setting alarm after alarm, rose and performed pujan. At least they made the effort. Shiv ji, seeing that effort, will be pleased — Mahadev, that yes, my child made the effort that I should be pleased. On these nights he will certainly give kripa. That much bhava too should remain: that if sleep is coming, then all right, we are rising by setting alarm after alarm.

With which name should the ajapa jap of Ma Kali be done?

Whichever name you wish to do. Whichever name of Ma Kali you find pleasing, of that name you can do the japa.

Asked how to do the Ajapa Jap of Ma Kali and with which name, the speaker answers: whichever name you wish to do. Whichever name of Ma Kali is pleasing to you, of that name you can do the japa.

Can the first mantra of the Argala Stotra be used everywhere?

Asked whether the first mantra of the Argala Stotra can run everywhere and will serve if no other mantra is perfected, he says absolutely — you can use it everywhere and can do japa of that mantra everywhere. Its full detailed description has already been given on the channel, and he tells the questioner to recite this mantra for a lifetime.

Asked whether the first mantra of the Argala Stotra can run in every place, and will serve if no other mantra has been perfected, the speaker asks what "will serve" is supposed to mean. Absolutely, he says — you can use it everywhere; you can do japa of that mantra everywhere. Its complete and detailed description has already been given on the channel. So do japa of this mantra for your whole life. There is no difficulty at all.

What must be done after the keels are removed from a house?

After removing the katua keel, do the bandhan of the house properly by the vidhi of Mahavir Hanuman ji. Before doing the bandhan, prepare both panchagavya and panchamrit and thoroughly purify the whole house with the mantra of Bhagwan Narayan — using the Pundarikaksha mantra and the like. After that do the kshetrapal nikari, and only then do the bandhan, so that nothing of theirs remains standing there.

Absolutely, the speaker tells the questioner: after removing the keel, after removing the katua keel, do the bandhan of the house properly by the vidhi of Mahavir Hanuman ji. And before doing the bandhan, prepare both PanchagavyaA purifying mixture of five cow-derived products, used with Panchamrita and Tulsi leaves to purify a home, especially its threshold. and panchamrit and, with the mantra of Bhagwan Narayan — using the Pundarikaksha mantra and the rest — perform the purification of the whole house thoroughly. And after that do the Kshetrapal nikari; only then do the bandhan. So that nothing of theirs stops there.

Do women incur a dosha from seeing chola being offered to Hanuman ji?

Asked whether women incur a dosha if they see chola being offered to Hanuman ji — the questioner's pandit having given a time after 9:00, when temples are very crowded — he says he has heard such a thing, and if learned people say so then it presumably happens; but in his own knowledge it is not so, that a dosha would attach merely from seeing the chola being offered. He adds that since she has raised it he will certainly ask whether it is so.

Asked whether women incur a dosha if they happen to see chola being offered to Hanuman ji, since the pandit has given a time after 9:00 and at that time there is a great crowd in the temples, the speaker answers carefully. He has heard such a thing, he says; but now, if learned people say so, then presumably it does happen. In his own knowledge, however, it is not so — that a dosha would attach even from seeing the chola being offered. And since she has now raised it, he says, he will certainly ask whether it is so.

May a griha bandhan be done with the Hanuman Chalisa and lemon and cloves?

Asked whether the lemon-and-clove griha bandhan can be done with the Hanuman Chalisa, he answers yes, absolutely it can be done; he has already given the vidhi.

Asked whether one can do the lemon-and-clove one and a griha bandhan with the Hanuman Chalisa, the speaker answers: yes, absolutely, you can do it. He has already given the vidhi as well; the questioner may go ahead and do it.

Should one attempt to perfect a Brahm?

He tells the questioner not to fall into the business of perfecting a Brahm. He has seen a great many people who ruined their lives in the attempt. If the desire is so strong, then find some person who is a sevak of the particular Brahm you wish to perfect, stay in his company, learn the vidhi-vidhan, and only then attempt it. And be aware: there is no forgiveness there for a mistake.

Asked how a Brahm is perfected, and told the questioner needs both the benefits and the harms, the speaker answers: do not fall into the business of perfecting a Brahm. He has seen a great many people who ruined their lives in the attempt to perfect a Brahm. If you have so great a desire to accomplish the siddhi of a Brahm, then find some such person who is a sevak of whichever Brahm you wish to perfect, stay in his very company, come to know the vidhi-vidhan, and attempt it. And remember: there is no forgiveness there for a mistake.

What is the danger in perfecting a Brahm independently?

It is the most ugra shakti of the upadeva category: make a mistake and it will take no time at all to blow you away. And if it is perfected, it is capable even of stopping the increase of one's lineage. If it is of the deva category it may also give support and good may come, but the chance of that is very small, because you wish to perfect it independently. To perfect a Brahm independently, he says, means to stop the growth of your own lineage.

It is the most ugra shakti of the Upadevata category, the speaker says. If you make a mistake, it will take no time at all to blow you away. And if it is perfected, it is capable even of stopping the increase of your lineage. If it is of the deva category, then it will also give its support and good may come of it; but the chance of that stays very small, because you wish to perfect it independently. And to perfect a Brahm independently means to stop the increase of your own vansh. Remember this, he says.

What benefit is there in Brahm siddhi at all?

As for benefit, he says there is nothing at all, and the loss is great. What benefit could there be but degradation — merely so that one may come to know some particular thing, may gain that much capacity? That capacity is nothing but four days of moonlight. Wherever you grow even a little weak, or make even one or two mistakes, your story is finished that very day.

As for the benefit, the speaker says, he will say there is nothing at all; the harm is great. Because what benefit could there be — only degradation. And that merely so that we may come to know some particular thing, may obtain that much capacity. That capacity is nothing but four days of moonlight. Wherever you fall even a little weak, or commit even one or two mistakes, your story is finished that very day.

May dried shriphal and satnaja be put into the utara?

Asked whether dried shriphal and satnaja may also be put into the utara, he answers yes, they may be put.

Asked whether dried shriphal and satnaja may also be put into the Utara, the speaker answers: yes, they may be put.

Which stotra or mantra should be done for Ma Jai Durga of Jharkhand?

He says the complete vidhi-vidhan and puja of Bhagavati Jai Durga is a separate form of tantra with an entirely separate vidhan, and can be done if you live there. Ordinarily one may do it with the ashtakshari mantra; there is also the saptakshari mantra of Parvati ji which he has given on the channel. In fact, he says, two mantras given on the channel — one of Samb Shiv and the second the saptakshari — are both mantras connected with Jai Durga, taken from the khand of her own tantra. They are from the Jai Durga Mishra Tantra.

Asked which stotra and which mantra to do for Ma Jai Durga, the deity of Jharkhand, so that she is pleased, the speaker first asks whether the questioner is at Deoghar. The complete vidhi-vidhan and puja of Bhagavati Jai Durga, he says, is a separate form of tantra. For it the whole vidhan is different. If you live there, then you can do it. Ordinarily it can be done with the ashtakshari mantra. There is a saptakshari mantra of Parvati ji which he has given on the channel; it can be done with that. In fact, of the two mantras given on the channel — one of Samb Shiv and the second the saptakshari — both are mantras connected with Jai Durga. They are mantras taken from the khand of her own tantra. They are from the Jai Durga Mishra Tantra.

What should be done if one cannot do the abhishek of a Kali murti one has made?

Asked what to do when one has made a murti of Kali but cannot perform her abhishek, he says it should be done at the very least on the day of Amavasya.

A questioner says he has made a murti of Kali but cannot perform her abhishek, and asks what he should do. At the very least, the speaker answers, it should be done on the day of Amavasya.

Whose feet should someone living in Ayodhya desire?

To a listener from Ayodhya who wished to see his feet, he replies: why look at my feet? If you want to see feet, see the feet of Bhagavati Vindhyavasini; in Ayodhya, see the feet of Bhagwan Shri Ram. Living in Ayodhya, one must not desire anyone else's feet at all — desire the feet of Bhagwan Shri Ram, and desire the feet of his kuldevi Bhagavati Vindhyavasini. There is no need to desire anyone else.

To a listener writing from Ayodhya who wished to see his feet, the speaker replies: why will you look at my feet? If you want to see feet, see the feet of Bhagavati Vindhyavasini. In Ayodhya, see the feet of Bhagwan Shri Ram. Living in Ayodhya, one must not have the desire of anyone else's feet at all. Desire the feet of Bhagwan Shri Ram. Desire the feet of his Kuldevi Bhagavati Vindhyavasini. There is no need to desire anyone else.

What is the vidhan for perfecting the Hanuman Janjira on Holika night?

He says the vidhi of the Hanuman Janjira has been given on the channel. On Holika night, at the time of day, invite Hanuman ji and perform his pujan, offering rot, langot, dhvaja, paan, supari, laddu, tulsi patra and a garland of paan leaves; then at night do 11 malas of japa of the Hanuman Janjira and one mala of ahuti with gugal. The mantra will become chaitanya. From the next day onward keep doing one mala of japa each day, for as long a time as possible.

Asked for the vidhan of perfecting the Hanuman Janjira, the speaker says the vidhi has been given on the channel. On the night of Holika, at the time of day, having given an invitation to Hanuman ji, offer him rot, langot, dhvaja, paan, supari, laddu, tulsi patra and a mala of paan leaves — all this having been offered and the pujan performed — Then at the time of night do 11 malas of japa of the Hanuman Janjira, and do one mala of ahuti with gugal. The mantra will become chaitanya. From the next day onward, keep doing one mala of japa again, for as long a time as is possible.

May the Datt mala mantra and the Hanuman Chalisa be perfected on Holika night?

Absolutely, the Datt mala mantra can be done on Holika night. As for the Hanuman Chalisa, the method of perfecting it has been given in great detail on the Siddh Sabari Vidya channel, and the siddhi of the Hanuman Chalisa may be done by that vidhan. He tells the listener to search for "Hanuman Chalisa Siddh Sabari Vidya" on YouTube, where the whole vidhan will come up.

Absolutely, the speaker says: on Holika ratri the Dattatreya Mala Mantra can be done. The method of perfecting the Hanuman Chalisa has been given in very great detail on the Siddh Sabari Vidya channel. By that vidhan you may perform the siddhi of the Hanuman Chalisa. Write "Hanuman Chalisa Siddh Sabari Vidya", he says; write that much on YouTube and the whole vidhan will come up. Listen to it and do it.

Does japa done on a kar mala while travelling count toward an anushthan?

Asked whether japa done on a kar mala while travelling counts within a daily anushthan of 51 malas of Ram naam, or only what is done seated at the puja place, he distinguishes ajapa jap from seated japa. While on travel you may do ajapa jap; at least your chain will not break. Do not bring it into the count — if you have a sankalp of a sava lakh or five lakh, do not count the travelling japa — but do keep doing the japa.

The question is whether, when performing a daily anushthan of 51 malas of Ram naam japa, the japa done on a Kara-mala while travelling will be counted, or only what is done seated at the pujan place. Look, the speaker says, one thing is Ajapa Jap and another is your doing japa seated. So while you are on travel, until then you can do ajapa jap as well. At least your chain will not break, the one you were carrying on continuously. Even so, do not bring it into the count. If you have such a sankalp that you will do a sava lakh or five lakh, then do not bring the travelling one into the count — but do keep doing the japa.

Where should the copy used for naam lekhan be kept?

After the naam lekhan, keep the copy at the pujan place. And then keep writing daily, according to your capacity.

After the naam lekhan, the speaker says, keep the copy at the pujan place. And then again write daily, according to your capacity.

Should different mantras be done on each of the two nights, or the same mantra on both?

No, do not do different mantras. He has said to do a single mantra for both days — the questioner perhaps did not hear at the start. He said for both the 6th and the 7th, maximal japa of one single mantra.

No, the speaker repeats: do not do separate mantras. He has told them to do one and the same mantra for two days. The questioner perhaps did not hear at the beginning. For both the 6th and the 7th he said: maximal japa of one single mantra.

Does an anushthan for a particular problem remove it completely?

Asked whether performing an anushthan for a specific problem uproots it completely or whether it must still be borne in future, he answers that if the prarabdha is left in a very light measure, or a small problem remains, or one that can be discharged up to a level, then the anushthan too will be of that same kind.

The question is whether, by doing an anushthan for a particular problem, the problem is completely uprooted, or whether it must still be borne in the future. If the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. has remained in a very light measure, the speaker says, if a small problem is left, or one that can be discharged up to a certain level — then when we do the anushthan, it too will be of that same kind, will it not.

What are the three grades of anushthan?

The anushthan too is of three kinds. One is entirely ordinary. The second is of a high grade, and the third is of the ugra grade. Which one you are doing, and what your prarabdha is like, will decide the result.

The anushthan too is of three kinds, the speaker says. One is entirely samanya. The second is of a high grade, and the third is of the ugra grade. So now, which one are you doing? On this it will depend, and on what your prarabdha is like.

What does the most ugra anushthan accomplish?

If you perform the most ugra anushthan with full observance of rule and vidhi, so that not even one rule is missed and everything laid down is done as the shastras prescribe, then even such things become successful as were not written in your fate. Any problem there may be will be removed.

If you perform the most ugra anushthan, the speaker says, with the full observance of rule and vidhi, such that not even a single rule is allowed to be missed — doing whatever vidhi-vidhan is prescribed, in the manner laid down by the shastras — Then even such things become successful as were not written in your fate. Whatever problem there may be, it will be removed.

What do the high and ordinary grades of anushthan give?

If you do the high grade, it may be that you have to bear a little, or else the circumstances become favourable to you and it is cut without your ever knowing. If you do the ordinary one, in that a solution of the problem is obtained up to a large extent, and some things, according to prarabdha, you also have to cut through yourself.

If you do the high grade, the speaker says, then in it this may happen: that you have to bear a little; or else the circumstances become favourable to you and, without your knowing, it is cut away. And if you do the ordinary one, then in that a solution of the problem is also obtained up to a broad extent, and some things, according to PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., you also have to cut through yourself.

May sahasra archan be done with the water of a tirtha?

Asked whether sahasra archan can be done with the water of a tirtha, he says do it — do the sahasra archan by pouring water. That, he notes, has become tarpan.

Asked whether sahasra archan can be done with the water of a tirtha, the speaker answers: do it. Do the sahasra archan pouring water. That, he says, has become TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan..

Should parikrama be done by day or at night?

Asked about doing the Govardhan or Vrindavan parikrama at night, he says that by the rule as he understands it the parikrama always keeps going on there, but the rule of Govardhan ji's parikrama as stated by the saints of that place should be followed, and if you are initiated into some panth, then as stated there. Among his own people, he adds, the trikon parikrama begins from the time of dawn; for the night-time it has been prohibited, because at night the parikrama cannot be completed — darshan has to be taken at every place, and darshan can only happen in the morning.

A questioner asks whether parikrama should be done in the day, wishing to do the Govardhan or the Vrindavan parikrama at night. The rule there, the speaker says, is by his own understanding that the parikrama always keeps going on; but the rule of Govardhan ji's parikrama as stated by the saints of that place should be followed, and if you are initiated into some panth, then it should be done as stated in that. Among our own people, he says, the Trikon Parikrama begins from the time of dawn. For the night-time it has been prohibited. Because at night the parikrama cannot be completed. Darshan has to be taken at every place, and darshan can only happen in the morning.

How long should japa be done on the night of Holi?

Asked how much time to do maximal japa on Holi night, he says one should do such japa that at the least a stretch of "paune se sawa" — from three-quarters to a quarter past — is reached, and the more one does beyond that, the better. He also confirms that the Hanuman Janjira can absolutely be done on Holi.

He first confirms that the Hanuman Janjira can absolutely be done at Holi. Asked how much time to do maximal japa on the night of Holi, the speaker says one should do such japa that at the least a stretch of paune to sawa — from three-quarters to a quarter past — comes about. And the more maximal the japa you do, the better it is.

How does the Rudrashtak destroy the effects of tantra?

Asked to explain the subject of tantra being destroyed by a path of the Rudrashtak, he says there is a whole video on it on the channel, and states that whether it be dev dosha, pret or pitr dosha, or a shraap, all of them are uprooted by the Rudrashtak.

Asked to give information on the subject of tantra being destroyed by a path of the Rudrashtakam, the speaker says there is a whole video on this on the channel. Let it be a dev dosha, let it be a Preta or Pitr dosha, let it be a Shraap — the uprooting of all of these takes place by the Rudrashtak.

How many repetitions of the Pitambara Sitaram anushthan on Holika?

Asked in what number the anushthan of Pitambara Sitaram can be done on the day of Holika, he says do a minimum of 108, and as much beyond that as is possible.

Asked in what number the anushthan of Pitambara Sitaram can be performed on the day of Holika, the speaker answers: do a minimum of 108. And as maximal as is possible beyond that.

What is the cause of a blocked mind, a heavy head and daily jerks in the body?

To a questioner whose mind stays blocked, who feels as if something heavy were placed on his head, whose body gets jerks daily and in whom no thought arises, he answers that the Chandra is very weak, very badly so, and the position of Shukra is also not proper — that is why this is happening.

A questioner writes that his mind remains blocked, that it feels as if some heavy thing were placed on his head, that his body gets jerks daily, and that no thought arises in his mind. The speaker answers that the Chandra is very weak, extremely bad. The position of Shukra too is not proper. That is precisely why this thing is happening.

What is prescribed for a weak Chandra and Shukra?

Nothing much, he says: special pujan of Shiv ji, and a little practice — at least kapalbhati and bhastrika among the yoga kriyas, these two things to be attended to. Along with that, pujan of Shiv ji, a path of the Rudrashtak, and abhishek of Shiv ji with milk, with water, and with a fragrant substance such as rose water — in a temple, not at home. Begin this from the Phalgun Purnima, that is from this very Monday; if you can continue even for 15 days, there will be much benefit.

Nothing much, the speaker says: special pujan of Shiv ji. And a little practice — here you should attend to yoga kriya and the like, at the least kapalbhati and bhastrika, these two things. And along with them, pujan of Shiv ji, a path of the Rudrashtakam, and abhishek of Shiv ji with milk, with water, and with a fragrant dravya such as rose water and the like — in the temple, not at home. Begin this much from the Phalgun Purnima, that is, from this very Monday. If you can continue it even for 15 days, you will have very great benefit in this matter of what is happening with you.

What else must be controlled for the Shiv pujan remedy to work?

You should also keep control over your food and drink and over your own thinking; only then will it work, and a 100% difference will be made.

Over your khanpan too, and over your own thinking, the speaker says, you should keep control. Only then will it happen; a 100% difference will be made.

May japa be done during sutak at Holi?

No — do not do japa during sutak at Holi.

No, the speaker says: do not do japa during Sutak at Holi.

Should a householder do japa of Ram alone, or with Sita?

He says a householder may do as his shraddha inclines, but that for his part he would say: why leave Maiya Sita alone and do japa of Ram ji by himself? If Ram ji grows angry and gives you two slaps, who will save you? If you have made some mistake, then for the saving of you the mother is needed. So take the father's name along with the mother's.

A householder may do as his shraddha inclines, the speaker says — but for his part he will say this. Why leave Maiya Sita and do japa of Ram ji alone? If Ram ji, growing angry, gives two slaps, who will save you? If you have committed some mistake, then to save you the mother is needed, is she not. So take the father's name together with the mother's.

Why is travel forbidden on the day of Holi?

The greatest difficulty, he says, is the utara: the tantra prayogas of that day are very many, and people place their utara here and there along the roads. The uprooting of a great many things takes place on that day, and this is chiefly why travel is forbidden.

A questioner who has for many years gone on the day of Holi to do the parikrama of Raj asks what difficulty there can be in going to tirtha dhams. The greatest difficulty, the speaker says, is precisely the Utara business: the tantra prayogas and the rest that happen on that day are very many. People place utara here and there along the roads. The uprooting of a great many things happens on that day, and it is chiefly for this reason. As they will have been hearing since yesterday in the live, there is the puja of the crossroads. The crossroads puja that is performed well, whose purpose is the pleasing of the devi-devatas, is one subject; the second is everyone else's utara. So it becomes a matter that gives difficulty. That is why it is forbidden at the maximum.

On which nights are tantra prayogas such as utara typically laid out?

The night of Diwali, the night of Holi, the night of Ashtami.

The night of Diwali, the night of Holi, the night of Ashtami, the speaker lists.

Can the siddhi of Kaal Bhairav be accomplished on the nights of Diwali, Holi or Ashtami?

The siddhi of Kaal Bhairav will not be accomplished; his kripa may be obtained by you. Siddhi is a separate subject.

The siddhi of Kaal Bhairava will not be accomplished, the speaker says. His kripa may be obtained by you. Siddhi is a separate subject.

May something be thrown into a Holika that is already burning?

No — it is not put into a Holika that is burning. It is to be placed beforehand, and one is to come away.

It is not put into a burning Holi, the speaker says. It is to be placed beforehand, and one is to come away.

May the Navarna mantra be done?

Japa of the Navarna mantra: if you are initiated, then you can do it.

As for japa of the Navarna Mantra, the speaker tells the questioner: if you are initiated, then you can do it.

What if a few days are missed during a crore of Ram naam japa?

Asked whether, having taken up one crore of Ram naam japa, one may still do the Hanuman Veer sadhana if two or three days are missed for some necessary cause such as an exam, he answers yes — for the one, two or three days that are missed, do mental japa according to your capacity, and the krama will remain intact.

A questioner doing one crore of Ram naam japa asks whether, if two or three days are missed in between for some necessary work such as an exam, he can still do the Hanuman Veer sadhana afterwards. Yes, you can, the speaker says. For the one, two or three days that are missed, do Manasika Japa according to your capacity. The krama will remain established.

Should the vidhan for perfecting a kada be done at home or in a temple?

Asked whether the vidhan of perfecting a kada should be done at home or in a temple, he says it can be done anywhere; there is no difficulty.

Asked whether the vidhan of perfecting a kada should be done at home or in a temple, the speaker answers that it can be done anywhere. There is no difficulty at all.

Should one do the Hanuman Janjira or a Bhairav nikari?

Asked whether to do the Hanuman Janjira or the Bhairav nikari, he says: do the Bhairav nikari, and after doing the Bhairav nikari do the Hanuman Janjira. The nikari is a process; the Janjira is a siddhi.

Asked whether he should do the Hanuman Janjira or perform a Bhairav nikari, the speaker answers: do the Bhairav nikari. After doing the Bhairav nikari, do the Hanuman Janjira. The Nikasi is a process, and the Janjira is a siddhi.

What should be done at Holika if tantra has been used against a house?

He tells the questioner that the vidhan for what to do on that day if tantra has been used is given on the channel; the vidhi-vidhan runs for two days and she can take the benefit. Two videos have been put on the Siddh Sabari Vidya channel, and she may hear either one and do what she can. On this channel too all the videos are there — how to do nikari, how to do the bandhan of the house, how to do things safely.

The speaker tells the questioner that he has given the vidhan on the channel for what is to be done on that day if tantra has been performed against a house. The vidhi-vidhan runs for two days and she may take the benefit of it. He has put two videos on the Siddh Sabari Vidya channel; she may hear the vidhan of either one of them and do whatever she can. On this channel too all the videos are there: how Nikasi is to be done, how the bandhan of the house is to be done, how things are to be done safely. She may perform that vidhan at home if a prayoga of tantra has been made.

Is the time of Holika dahan right for Dhumavati tantra?

Asked whether the time of Holika dahan would be right for Dhumavati tantra, he says that such a thing simply cannot be said.

Asked whether the time of Holika dahan will be right for Dhumavati tantra, the speaker answers that it simply cannot be said in that way.

What can be done by someone living abroad?

To a listener living in Saudi Arabia, he says it is no matter — just do japa.

To a listener who says he lives in Saudi, the speaker answers: all right, it is no matter. You may simply do japa.

May a silver kada be perfected with the Hanuman Chalisa?

Yes — perfect a silver kada with the Hanuman Chalisa; he calls it very good.

Perfect a silver kada with the Hanuman Chalisa, the speaker says. Very good.

Is there a special method for making Akash Bhairav happy?

He says Akash Bhairav cannot be made happy in that way at all — making happy has become a separate subject. For his kripa, all things are done by his own vidhi-vidhan. If you go into these forms, he says, these are tantric forms; they are shaktis connected with tantra, and here both bhava and kriya are required.

Asked to give some special method for making Akash Bhairav happy, the speaker answers that Akash Bhairava cannot be made happy in that way at all, brother; making happy has become a separate subject altogether. For the sake of his kripa, all things are done by his own vidhi-vidhan. If you go into all these forms, these are tantric forms. They are shaktis connected with tantra. Here both bhava and kriya are required.

How is Mahadev pleased, and how is Bhagavati pleased?

For Mahadev there are upayas of pleasing him; for Akash Bhairav, he repeats, it is not a matter of pleasing but of kriyatmak things. Those who wish to please Bhagavati should do japa of her hundred names, sing of her state, perform her archan with her sahasranamas, do her shringar — Bhagavati will give kripa; do japa of her name. But if you must do the Siddh Kunjika, then japa in lakhs, together with nyasa and the rest, and after that it will happen.

If it is Mahadev you wish to please, do so — there is an upaya for pleasing him. But Akash Bhairav is not to be made happy; there kriyatmak things have to be done, the speaker says, and asks the listeners to understand this subject. Those who wish to please Bhagavati: she has a hundred names, do japa of them; sing of her state; perform her archan with her sahasranamas; do her shringar. Bhagavati will give kripa. Do japa of her name. But no, he says — you want to do the Siddh Kunjika Stotram. Then japa in lakhs, together with nyasa and the rest, and after that it will happen; and then you will understand. And when he says so plainly, people come and abuse: why would the Mother be angry, the Mother will stay pleased, the Mother sees bhakti, the Mother sees bhava. Brother, it is tantra, he says — he is shouting it out; whatever is true he will speak, and he will say it beating his chest: brother, it is tantra, and you are making a mistake.

The mistake does not stop with the one who makes it: ten other lives are ruined on his account and his own children begin to suffer it

He says: you will endure it — on your account ten people's lives will be ruined; nothing will happen to you, your children will begin to suffer it. You are making a mistake.

You will endure it, the speaker says; on account of you ten people's lives will be ruined. Nothing at all will happen to you; your children will begin to bear it. You are making a mistake.

May an uninitiated person perform Shri Yantra pujan?

There is so much rule for Shri Yantra pujan, he says, and people understand nothing of the Shri Yantra. One correspondent asked him in which shastra it is written that an uninitiated person cannot do Shri Yantra pujan, saying she is the Mother, everyone's puja is by seva and by bhava. His answer: if you want to do it by bhava, then do the archan of her Shri Vigraha. If you want to do the pujan of the Shri Yantra, then do it by vidhi-vidhan — learn it.

There is so much rule for Sri Yantra pujan, the speaker says, and people understand nothing about the Shri Yantra. One gentleman had sent him a message — he says he cannot even keep up with them — asking in which shastra it is written that an adikshit person cannot perform Shri Yantra pujan, saying that she is the Mother, that everyone's puja is by seva, that everyone's puja can be by bhava. Brother, the speaker answers, if it is to be done by bhava, then do the archan of her Shri Vigraha. If the pujan of the Shri Yantra is to be done, then do it by vidhi-vidhan — learn it. But no: we will bring her home and hang her up, and at the most once a year we will show her dhoop and deep; she lies at the pujan place with nobody to ask after her, a lamp lit in front. Brother, he says, that is not how it works.

What should a sadhak do with a yantra before avaran pujan?

Among the sadhaks in his own sadhana parivar who take up the fully tantrokta path, the very first thing he has done is abhishek: the vidhi of abhishek — do abhishek, keep doing abhishek. When 108 abhisheks are completed, and along with all the abhisheks the archan too, and when both of these are complete, then slowly he checks how far each has reached and what the position is. Then, of those, he teaches the avaran pujan.

Of the sadhaks in his own sadhana parivar who take up the fully tantrokta path, the speaker says, the very first work he has them do is abhishek. He gives them the vidhi of abhishek: do abhishek, keep doing abhishek. When 108 abhisheks are complete, and along with all the abhisheks the archan as well, and when both of these are completed, then slowly he sees how far one has reached and what the position is. Then among them he teaches the Aavaran Puja — begin doing the avaran pujan. They are not to do any Shatkarma, any maran or mohan of anyone, seating someone before them. But this much is to be learnt: that yes, let the devi-devatas be pleased, and then you do it — after all this, do the Kunjika, do it well.

Why should bhakti and tantrokta sadhana not be mixed together?

Because what is tantra is tantra, and there both bhava and kriya are needed. If you are to go into bhakti, then do the navadha bhakti, do the sangopang upasana, do everything — but then do not talk of tantra at all, do not discuss tantrokta sadhanas. And then do not say that you wish to perfect the Kaal Bhairav danda, or the Neelkanth Aghorastra, or the Siddh Kunjika. Two things, he says, do not go together.

This is the very mistake that is made, the speaker says. If someone has already established a tantrokta mandal yantra and is doing its abhishek, archan and pujan, then those who come will give kripa with great pleasure — but that is precisely what is not done. Half of one's own thing is to be done, and if anyone points out what will cause harm, he is to be abused, and we are right. What is tantra is tantra, and there both bhava and kriya are needed. If you are to go into bhakti, do the navadha bhakti, do the sangopang upasana, do it all. Then do not talk of tantra at all; do not discuss tantrokta sadhanas. Then do not say that you wish to perfect the Kaal Bhairava danda, or the Neelkanth Aghorastra, or the Siddh Kunjika Stotram. Two things, he says, do not stand together.

Encouraging such talk destroys others too, because a second or third person watching starts doing the same, and affliction comes into the family

He says that people who talk in this way are destroying others: there will be affliction in your family, and when you encourage this kind of thing, some second or third person watching you will start doing it, and that is wrong. This mistake will begin to happen, and who knows what his condition will be — what the devi-devatas of his house will be like, what will become of the poor man. You told him to go ahead and do it daily, and he goes on doing it.

Actually, the speaker says, for people who talk in this manner very wrong words come out of his mouth. You are destroying others. There will certainly be affliction in your family; and when you give encouragement to things of this kind, some second or third person seeing you will begin doing it — this is wrong. This mistake will begin to happen, and who knows what his condition will be. What will the devi-devatas of his house be like? What will become of the poor man's condition? You told him, yes, do it — and daily he goes on doing it.

A pandit's public claim that Ram ji nowhere performed the puja of Durga ji at Vijayadashami was answered with a photograph of the passage from the Devi Purana

He recounts that a certain big pandit had written on Facebook that Ram ji nowhere performed the puja of Durga ji at Vijayadashami and that this was a wrong statement. He put up a photograph of the whole passage from the Devi Purana in reply, at which the pandit unfriended and blocked him.

The speaker says he has noticed that some viewers of his YouTube channel also watch things on Facebook, where there are comments in other groups. There, one gentleman — a big pandit whom he had mentioned the day before — had written out in full that Ram ji nowhere performed the puja of Durga ji at Vijayadashami, and that this was a wrong statement. So he put up, having photographed it, the whole passage from the Devi Purana. At which the pandit unfriended and blocked him and so on.

A viewer objected that a pandit giving out mantras carrying the pranav was not entitled to the pranav because he does not wear the yajnopavit

There is a pandit ji who was giving upayas to everyone, and in those he was giving mantras with the pranav. A viewer of his own channel said that he is not entitled to the pranav, that he does not wear the yajnopavita, and asked whether he should do japa without the pranav or with the pranav.

There is a pandit ji, the speaker says, who was giving upayas to everyone, and in those he was giving mantras with the Pranav. A viewer of his own channel said that he is not entitled to the pranav, that he does not wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., and asked whether he should do japa without the pranav or with the pranav.

What should women do who cannot do japa because of the monthly period?

He first tells the listeners to understand which things are tantrokta and which are vaidik, and to do nothing at all otherwise. Those mothers and sisters who will not be able to do japa and the rest on account of the masik dharma should do only the naam jap of their ishta aradhya; there is no need to do anything else.

So understand these subjects, the speaker says: which are tantrokta and which are vaidik. Do nothing at all otherwise. Those mothers and sisters who, on account of the masik dharma, will not be able to do japa and the rest, will do only the naam jap of their ishta aradhya. There is no need to do anything else.

What happens to a house's protective shaktis when a bali offering is made deliberately impure?

The shaktis will withdraw from it. Ordinarily put, it is a matter of making impure — because one would have to spread impurity deliberately. The shaktis will certainly withdraw. As for the Mahashaktis, he says, if you do the avahan of Hanuman ji then they will mount and be seated and the whole story will end — but this is wrong: you are making it impure.

The shaktis will withdraw from it, the speaker says. Ordinarily speaking, it is a matter of making impure. And because one would deliberately have to spread impurity — the shaktis will certainly withdraw. As for the Mahashaktis: if you do the avahan of Hanuman ji, then they will mount and be seated, and the whole story will be finished. But this is wrong. You are making it impure.

What is the guru mantra of Hanuman ji?

Asked what the guru mantra of Hanuman ji is, he says he does not know — he has never asked Hanuman ji what his guru mantra is. All he knows is that Hanuman ji takes the name of Bhagwan Shri Ram; if there is some other mantra, it may be asked one day, if kripa comes.

Asked what the guru mantra of Hanuman ji is, the speaker says he does not know. He has never asked Hanuman ji what his guru mantra is. All he knows is that he takes the name of Bhagwan Shri Ram; and if there is some other mantra, it may be asked some day, if kripa comes.

What vidhan can be done at Holi for masan kriya performed on women at home?

He points the questioner to the vidhi of the Mahabhairav mantra given on the channel, and to a sabar mantra of Batuk Bhairav given on the Siddh Sabari Vidya channel. With that sabar mantra one is to consecrate the object: make rotis of wheat, apply ghee drawn from cow's milk, and put gud in as well; make seven such rotis, wrap them in a banana leaf, then take the utara from the body of the person on whom the masani kriya has been done, and along with it take the utara of one water coconut, and give it into the Holika.

Asked what vidhan can be done at Holi for a masan kriya performed on the women of a house, the speaker points the questioner to the vidhi of the Mahabhairav mantra given on the channel, and to a sabar mantra of Batuk Bhairava given on the Siddh Sabari Vidya channel. Having consecrated with that Sabar Mantra — a vidhi he had described before — one is to make rotis of wheat, and having applied ghee that is drawn from cow's milk, and having put gud into it as well, make seven such rotis in this manner, and wrap them in a banana leaf. And then, taking the Utara from the body of the person upon whom the Masani kriya has been done, and along with it the utara of one water coconut, let it be given into the Holika ji. It is to be consecrated with that mantra. While doing the path of the mantra of Batuk Bhairav ji, the ghee and gud and the rest are to be applied.

What must be done after the masan utara?

If this kriya is done, there will be immediate benefit; and after doing this utara one must then do the bandhan — of the house and of the body too. The vidhi of doing the bandhan has also been given on the channel. If it is very urgent or is not understood, he tells the questioner to speak on the phone once and he will have it written down and explained.

If this kriya is performed, the speaker says, there will be immediate benefit from it; and after doing this Utara, the Bandhan must then be done — of the house as well, and of the body as well. The vidhi of doing the bandhan has also been given on the channel. If it is a great emergency, or if it is not understood, then speak on the phone once and he will have it written out for you and explain it, in the day, tomorrow.

What should be done where Holika is not celebrated at all?

Where Holika is not celebrated and no Holika dahan takes place, do naam jap and mantra jap and the rest. The guru mantra, he adds, will become more effective by japa.

Where Holika is not celebrated, the speaker says, do naam jap and the rest, or mantra jap and the rest — where the Holika dahan does not take place. The guru mantra will become more effective by japa.

May both the Ram Raksha Stotra and the Bajrang Baan be perfected together?

A listener in the United Kingdom, where the Holika dahan falls on the 6th, asks whether he can perfect both the Ram Raksha Stotra and the Bajrang Baan. He answers: do only one of them.

A listener asks whether, the Holika dahan being on the 6th in the United Kingdom, he can perfect both the Rama Raksha Stotra and the Bajrang Baan. Do any one of them, the speaker answers.

How does a mantra muttered in the mind produce nada and reach the deity?

He answers that by speaking aloud we are doing things related to physicality, whereas all these — manan, niti, mantra — are things that run by the mind. All these are the taking of things from within us outward, and the assimilating of things outside into our own within. There is an outer pujan and there is an inner pujan: the outer pujan is needed only until your practice of the inner state comes about. Once your practice is established, there is no need to show the outer; there is then no need of the outer covering.

The questioner says he has understood that nada is produced when a mantra is spoken, but asks how nada is produced when the mantra is muttered or done in the mind, and how the connection with the mantra devata occurs. By speaking aloud, the speaker answers, we are doing things related to physicality; and when all these things run — manan, niti, mantra — these are things that run by the mind. All these things are from within us outward, and the assimilating of the things outside into our own within. There is an outer pujan and there is an inner pujan. The need of the outer pujan is only until your practice of the inner state has not come about. When your practice is established, then you have no need to show the outer. There is then no need of the outer covering.

Is a regular havan necessary?

Asked whether a regular havan is necessary, he says it should be done as the need requires, if you have the capacity for it.

Asked whether a regular Havan is necessary, the speaker answers that this should be done according to the need, if you have the capacity for it.

When during the Holika dahan may one do one's own path?

Whenever the Holika dahan is happening there, you may do it the whole night: you may do it before the Holika dahan, you may do it after, and you may do it while the dahan is going on. But it is not to be done seated in front of it. The vidhi that is done seated in front of it should ordinarily never be done by a householder at all, unless it is a very great emergency; those who wish to perform siddhis are a separate matter, in which the Veer Vetal siddhi and more besides come in.

Told that a questioner wishes to do a path of his own mantra at the time of Holika dahan, the speaker says: do it. Or afterwards. Whenever the Holika dahan is happening there, you may do it the whole night through. You may do it before the Holika dahan; you may do it after; and while the Holika dahan is going on, you may do it then too. But it is not to be done seated in front of it. The vidhi that is performed seated in front of it should ordinarily never be done by a grihastha at all, unless it is a very great emergency. Those who wish to perform siddhi and the rest are a separate matter — in which the Veer Baital siddhi and something more besides come in.

If the mind is elsewhere while the mala runs, does the japa reach the deity?

He grants that from the standpoint of surrender, if the mind is not one-pointed then even right things do not bear fruit. But at least, he says, the process of japa that you carry out while seated for that length of time will itself have an effect upon that devata.

Asked how a mantra will reach the devata, and how the japa will reach him, when the mind is engaged elsewhere while the mala runs, the speaker answers in two parts. One thing is what you say: if it is seen from the standpoint of samarpan, then when the mind is not one-pointed, right things too do not bear fruit. But at the least, the process of japa that you will carry out seated for that length of time — that process too will have its effect upon that devata, will it not.

A girl repeating the name of Anant day and night wins his goodwill after ten or fifteen days even though he never responded and did not like her

He gives the example of a person whose name is Anant and a girl who has fallen in love with him, saying his name day and night while he does not respond at all; after ten, fifteen, twenty days of it, even without his liking her, it will feel good to him — he will get satisfaction and a sense of regard that this girl loves him. And if on the eleventh day she does not so much as look at him, he will become restless and his confidence will drop at once.

Your name is Anant, the speaker says by way of example. Some girl has fallen in love with you. Day and night, seeing you, before you, she says Anant, Anant, I love you, I love you. You do not respond at all. You do not like her, or whatever the matter may be. Suppose it goes on: ten days, fifteen days, twenty days, and she is always looking at you and taking your name, speaking to you. It will feel good, will it not. Even though her attention may be elsewhere. But if she takes your name, you will get satisfaction — a regard in your own soul, that yes, this girl loves me. And if for ten days she takes your name and gives you great feeling, and on the eleventh day does not even look towards you, you will become restless: she was after me just now, she was mad about me just now, what has happened, has some lack come about in me? Your confidence will drop at once.

Sitting for Bhagwan continuously at a fixed time is all that is asked of the sadhak; the fixing of the mind rests in the deity's hands

The same thing, he says. When you are doing the name of Bhagwan, even though your mind is elsewhere and you have no practice, you are at least sitting for him continuously at a fixed time. And the fixing of the mind is in his hands: where your prarabdha was so composed, or where you became surrendered towards him and it was his wish that the mind should settle, then with a single glance you will be left as his alone, and you will cross the endless ocean of this endless world.

The same thing it is, the speaker says. When you are doing the name of Bhagwan, even though your mind is elsewhere and you have no practice, you are at least sitting for him continuously, at a fixed time. And the settling of the mind is in his hands. Where your PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. has been so composed, or where you became surrendered towards him and it became his wish that the mind should settle — then he will cast a single glance, and you will be left as his alone. Then from the endless ocean and sea of the endless world you will cross endlessly over.

Can the satnaam be done for all ten Mahavidyas without diksha?

Reminded of his teaching that no anushthan of the ten Mahavidyas should be done without diksha and that only the satnaam should be done, and asked whether that can be done for all the Mahavidyas or only some, he says that even doing it in all of them would have to be thought about; certainly not all can be done. One should choose the place and do it according to what is fitting and needed.

The questioner recalls that the speaker has said no anushthan of the ten Mahavidyass should be done without Diksha and that only the satnaam should be done, and asks whether that can be done in all the Mahavidyas or in some. Even doing it in all of them would have to be thought about, the speaker answers. Certainly not all can be done. Having made a choice of the place, and according to whatever is fitting and needed, it should be done.

In a sabar mantra with an opening line, is that line said every time?

Asked, of the sabar mantra of Hanuman ji given for the house and for raksha bandhan, whether the line at the start is to be spoken every time in the japa or only at the beginning, he answers that it is to be spoken every time — the whole mantra is to be spoken every time.

Asked, of the Sabar Mantra of Hanuman ji given for the house and for raksha bandhan, whether the line at the start is to be spoken every time in the mantra japa or only at the beginning, the speaker answers: it is to be spoken every time. The whole mantra is to be spoken every time.

May the utara of bhoot and pret be done with the Janjira?

Yes, absolutely, the utara of bhoot and pret can be done with the Janjira — but the Janjira mantra must have been well purified, and it must be perfected; only then.

Asked whether the Utara of bhoot and Preta can be done with the Janjira, the speaker answers: yes, absolutely it can be done. But the Janjira mantra must have been well purified. Only if it is perfected.

Can a guru release someone from an addiction such as zarda?

Asked to release him from zarda, he says he cannot; zarda and garda can be removed only by Bhagwan. Where an addiction has taken hold — and there is an intoxication of liquor and also an intoxication of bhakti, one of which carries life across and the other kills it in life — the truth stands before you. He has given related upayas too, but they can support you only to a limit, in liquor, zarda and all such things down to cigarettes; until your own firm sankalp and effort are there, you will not be uprooted from it.

Asked by a listener to get his zarda given up, the speaker asks how he can get anyone's zarda given up. Zarda and garda, he says, can be got given up only by Bhagwan. Whoever has been caught by an addiction: there is an intoxication of liquor, and there is an intoxication of bhakti too. One carries life across; the other kills one in life. Now the wish is yours; the truth stands before you. He has, he says, given upayas related to this as well, but they can support you only up to a limit — in liquor, in zarda, in all these things, down to cigarettes and the rest. Until your own firm sankalp is there, until the effort is there, until then you will not be uprooted from it.

Should darshan of the deity be spoken about publicly?

Told by a listener that the bal svarup of Durga ji is being seen, he says such subjects are not told publicly in this way. If Bhagavati is giving darshan and giving kripa, that is a very good thing — keep it limited to yourself. Take the enjoyment of the sadhana.

Look, the speaker says, these subjects are not told publicly in this manner. If Bhagavati is giving darshan and giving kripa, it is a very good thing — keep it limited to yourself. Take the enjoyment of the sadhana.

The Holika dahan is set after 1:00 at night, and in many places of the Vindhya kshetra it is done at 3:00

The time of Holika dahan is for this reason set after 1:00 at night; in many places in the Vindhya kshetra and elsewhere it is happening at 3:00. By the English calendar, he notes, that means it will fall on 7 March.

The time of Holika dahan is for just this reason after 1:00 at night, the speaker says. In the Vindhya kshetra and in many places it is happening at 3:00. By the English calendar, therefore, 6 March means it will fall on 7 March.

Durga Chalisa chakra vidhi or the Vansh Vriddhi Kavach on Holika night?

Asked whether to do on Holika night the Durga Chalisa chakra vidhi that has been done in past years, or the Vansh Vriddhi Kavach, he says that in his own view, if the Vansh Vriddhi Kavach is needed and that is what you wish to do, then do that one — do the Vansh Vriddhi Kavach.

Asked whether on the night of Holika to do the Durga Chalisa chakra vidhi that has been done in past years, or the Vansh Vriddhi Kavach, the speaker answers by his own view. If the Vansh Vriddhi Kavach is needed, if that is what you wish to do, then do that very one. Do the Vansh Vriddhi Kavach.

Which devi is beneath the foot of Kasht Bhanjan Hanuman?

Asked which devi is beneath the foot of Kasht Bhanjan Hanuman ji and what her relation with Hanuman ji is, he says he will tell it separately, because the subject connected with it is perhaps incomplete in his knowledge; he will get the full information and then tell them.

Asked which devi stands beneath the foot of Kasht Bhanjan Hanuman ji, and what her relation with Hanuman ji is, the speaker says: all right, he will tell it separately. Because the subject connected with it is perhaps incomplete for him. He will get the complete information and then tell them.

Can the shaktis of Gujarat such as Madanan and Midli Mai be worshipped sattvically?

Asked whether Madanan and Midli Mai, worshipped in Gujarat, are one shakti, and whether their sadhana can be done sattvically, he says that their sadhana is not fully possible with sattvikta. Obtaining kripa is possible up to a limit. And shaktis of this kind should be worshipped only if they are already worshipped in your house; otherwise, if there is an ordinary pujan somewhere as a local form, you may do it there.

Look, the speaker says: with sattvikta their sadhana is not possible in complete form. The obtaining of kripa is possible up to a limit. And shaktis of this kind should be worshipped only if they are already worshipped in the house from before. Otherwise, if there is an ordinary pujan in a lok form, if there is a place somewhere and pujan happens, then you may do it there.

What must be considered before installing a tantra shakti at home?

Before worshipping such a shakti in the house, he says, think a thousand times: you are worshipping her — will your own children go on worshipping her afterwards or not? These are shaktis of tantra.

Before worshipping in the house, think a thousand times, the speaker says: you are worshipping — will your own children go on worshipping her afterwards or not? They are shaktis of tantra.

With what should the coconut of the Holika utara be consecrated?

He tells a questioner that the path she is doing is correct, that for the utara to be sent into the Holika she should do the vidhi given on the channel, and that the coconut should be consecrated with the Shiv Raksha Stotra itself.

The path you are doing is correct, the speaker tells the questioner. For the Utara that is to be sent into the Holika, do the vidhi that has been given on the channel. And consecrate the coconut with the Shiv Raksha Stotra itself.

May the Datt mala mantra be done for the pitrs?

Yes — the Datt mala mantra can be done for the sake of the pitrs.

For the sake of the Pitr, the speaker says, the Dattatreya Mala Mantra can be done.

If one is already in an anushthan, may another be taken up at Holika?

Asked in English whether, if one is already working on an anushthan, one may pick up an anushthan specially during Holika dahan, he says: since you are doing an anushthan, at Holika he would tell you to do that same anushthan again and, if you wish, in a maximal form. If you take up some second anushthan there is no benefit from it. Give more speed to the one anushthan you have been doing all along, and try to perfect that very one.

Asked in English whether, if we are already working on an anushthan, we may pick up an anushthan specially during Holika dahan, the speaker answers. Look, you are doing one anushthan — so at Holika he would tell you to do that same anushthan again and, if you wish, in a maximal form. If you take up some second anushthan, there is no benefit from that. Give more speed to the one anushthan you have been doing from before. Try to perfect that very one. Since there is a special significance, this is the one to be increased very greatly.

May a new anushthan be run in the morning alongside the old one at night?

No. Asked whether a new anushthan may be taken up in the morning while the earlier one is done at night, he says that in his view that thing is not proper, and that he will forbid it again and again — because his chief purpose is that the anushthan we are about to do should give its full fruit with intensity, and mixing two things together will not be proper.

No, the speaker says. As to the new anushthan you speak of — that in the morning we will take up a new anushthan and do the last anushthan at the time of night — in his view that thing is not proper, and he will forbid it again and again. Because his chief purpose is this: that the anushthan we are going to do should give its complete fruit, with intensity. And to mix these two things together will not be proper.

Why should two mantras or stotras not be combined even for one deity?

Because the purposes of the two may be different, the vidhis of the two may be different, the devatas of the two may be different — so why would one do it? In our body only one tattva should awaken. And even if both stotras or mantras belong to one and the same devata, if their purpose is somewhat different, what benefit is there then? Do one only at one time; not two.

The purposes of the two may be different, the speaker says. The vidhis of the two may be different; the devatas of the two may be different. So why would one do it? In our body only one Tattva should awaken. And even if both the stotras or mantras are connected with one devata, if their purpose is somewhat different, then what is the benefit? Do one only at one time — not two.

What causes the upper body to move and the heart chakra to pulse during japa?

Asked about the upper body starting to move forward and back while doing japa in the first half, with a pulsating feeling in the back of the heart chakra, he says the matter turns on whether there is control over it and on which mantra is being done. It can happen from two things: there can be a negative effect and there can also be a positive effect, but unbalanced. When there is no balance over the chakras, this state occurs. It cannot be negative every time.

Asked about the upper body starting to move forward and back while doing japa in the first half, with a pulsating feeling in the back of the heart chakra, the speaker answers that the matter is whether there is control over this, and which mantra japa you are doing. It can happen from these two things. There can be a negative effect. There can also be a positive effect, but unbalanced. If there is no balance over the chakras, then this state occurs. Every time it cannot be negative either.

When is body movement during japa a negative sign?

If it is negative, he says, it will give its effect when it is about to leave your body; but somewhere the root cause will be such that it is not being allowed to leave your body — and then too this state is formed. Fever also begins; there will be fever, a state like dehydration, there will be vomiting. Until its effect is destroyed, this state arises from mantra japa: when your mantra begins to give its effect upon the body and the negative things wish to leave the body, but something has been fed or given, something of that kind, and it is in a bandhan.

And if it is negative, the speaker says, then it will give its effect when it is about to leave your body; but somewhere its root cause will be such that it is not being allowed to leave your body. Then too this state is formed. In this, fever also begins to occur; there will be fever. A state like dehydration will come about; there will be vomiting. Until its effect is not destroyed, until then this state arises on account of mantra japa. When your mantra begins to give its effect upon the body, and the negative things will wish to leave the body, but somewhere something has been fed or given, there are things of that kind — in a bandhan. Then this difficulty arises. If you do not abandon the japa, it will have to be destroyed: either it will not remain, or you will not.

Should someone of a sannyas parampara take up sabar mantras?

Asked by a questioner of a sannyas parampara whether he too may do the sadhana of sabar mantras, he says: if you wish to do work of lok kalyan, if your interaction is generally with people and you go among them, then by doing sabar mantras you can give benefit to somebody. Otherwise, being of the sannyas parampara, he thinks the questioner should do maximal naam jap of his own ishta aradhya, or whichever sadhana stands in his parampara.

To a questioner who says he is of the sannyas parampara and asks whether he too can do the sadhana of Sabar Mantras, the speaker answers thus. If you wish to do work of lok kalyan, something of that sort — if your interaction is generally with everyone, if you go among people — then by doing sabar mantras you can give benefit to somebody. Otherwise, since you are of the sannyas parampara, he thinks you should do maximal naam jap of your own ishta aradhya, or the sadhana that stands in your parampara.

May the Navarna mantra be done without a guru on Holi night?

Asked whether the Navarna mantra can be done on Holi night without a guru, he says there is a whole video on it: search "Navarna mantra Grihastha Tantra" and the very topic asked will be found written on the thumbnail. Hear the whole thing, it will become clear, and after that take your own decision on whether to do it or not.

Asked whether the Navarna Mantra can be done on the night of Holi without a guru, the speaker says there is a complete video. Search by writing "Navarna mantra Grihastha Tantra", he says. The very topic you have asked will be found written for you on the thumbnail. Listen to the whole thing and it will become clear. After that, take your own decision on whether you are to do it or not.

Is there a secret vidhan for perfecting the Mahamrityunjay Kavach?

Asked whether there is a secret vidhan for perfecting the Mahamrityunjay Kavach, he says it will be perfected by 1100 paths alone. As to whether the sign has appeared or not — this desire for a fruit that you are entertaining is not in your hands or his, and it should simply be abandoned; you should go on doing the japa maximally.

Asked whether there is some secret vidhan for perfecting the Mahamrityunjay Kavach, the speaker says it will be perfected by 1100 paths alone. Whether the lakshan has appeared or not, whether it has manifested — this desire for a fruit that you are entertaining is not in your hands, nor in his. It should simply be abandoned. And you should go on doing the japa maximally.

How often should the Durga path be done?

To a listener who does the Durga path twice, he says to do it on every Ashtami and Chaturdashi.

To a listener who does the Durga path twice, the speaker says: do it on every Ashtami and Chaturdashi.

The image shown is Narasimha Bhagwan with fire issuing entirely from his mouth, as it was when he manifested in wrath

He points out the image being seen in that day's video: Narasimha Bhagwan with fire issuing entirely from his mouth. When he manifested, he says, it was just so — fire was issuing from his tongue in wrath.

The video you are all seeing today, the speaker says, is looking good, is it not. Bhagwan Narasimha, with fire issuing entirely from his mouth. When he manifested, it was just so: from his wrath, fire was issuing from his tongue.

May a tulsi mala be used for Sitaram naam jap and for Hanuman ji?

Asked about Sitaram naam jap on the tulsi mata mala, or on that same mala in place of Hanuman ji, he answers yes, absolutely it can be done.

Asked about doing Sitaram naam jap on the tulsi mata Mala, or on that same mala in the place of Hanuman ji, the speaker answers: yes, absolutely you can do it.

Will a retrograde Guru in the fifth house of a Tula lagna obstruct progeny?

Asked whether a retrograde Guru in the fifth house in a Tula lagna will create obstruction in obtaining progeny, he says that in Tula there will be some difficulty. Whose dasha and antardasha are running — that one's kripa; see whether it is the marakesh or a friend of the lagnesh, and accordingly have the daan of Guru and his shanti performed, for the sake of obtaining kripa.

Asked whether a vakri Guru in the fifth bhava in a Tula lagna will create obstruction in the obtaining of progeny, the speaker answers that in Tula there will be a little difficulty for you. Whose Dasha and antardasha are running — that one's kripa. Seeing whether it is the Marakesh or a friend of the lagnesh, and accordingly, have the daan of Guru and his shanti performed. For the sake of obtaining kripa.

What should be done at Holi where abhichaar has been performed on a house?

He says many upayas have been given for Holi. For the destruction of abhichaar and for protection in all these matters, first of all do the bandhan of the house. When abhichaar is done upon a house: perform the utara from the bodies of the family members and send it to the Kshetrapal, send it to the Holika; at that same time do the bandhan of the house; and put a kavach upon the bodies of the family members. From this, he says, 50% relief will be obtained, in that when a new abhichaar is done it will not be so effective.

Many upayas have been given for Holi, the speaker tells the questioner. For the destruction of abhichaar, for protection in all these things — first of all do the bandhan of the house. Look, he says, when Abhichara is done upon a house, what all is to be done? Perform the Utara from the bodies of the members of the family and send it to the Kshetrapal; send it to the Holika. At that very same time we did the bandhan of the house. And a Kavach upon the bodies of the members of the family. From this a 50% relief will be obtained: that when a new abhichaar is done, it will not be so effective.

When should a kavach not be worn?

There is one condition in this, he says: if the abhichaar is very old and beyond your capacity, then do not wear a kavach. Because without having the body emptied, if you put on a kavach and you do not know whether the body has been emptied or not, then if it is an ugra kavach it will bind that thing right there, and the trouble will increase.

But in this there is one condition, the speaker says. If the abhichaar is very old and is beyond your capacity, then do not wear a Kavach. Because without having the body emptied, if you put on a kavach, and you do not have the knowledge whether the body has been emptied or not — then what will happen from the kavach? If it is an ugra kavach, it will bind that thing right there, and the trouble will increase.

Which kavach helps when the body is not emptied of what afflicts it?

In that case a kavach of a different kind is needed, by which the thing present upon the body, the shakti that is there, becomes pacified. In that, he says, Shiv ji's kavach gives benefit up to a degree.

In that, the speaker says, a kavach of a different kind is needed — one by which the object present upon the body, the shakti that is there, may be pacified. In that, the kavach of Shiv ji gives benefit up to a certain degree. It is a matter of examining, he says, but even so he is telling them the things that are common, which ought to be done.

Why must the griha bandhan be done in any case?

The griha bandhan should certainly be done, he says, so that at least an obstruction arises: if the other party projects tantra, it should not be that he gets a completely open field, goes right inside, has a quarrel started and a fight break out. Let him too meet a little obstruction. This much can be done. And there is no difficult vidhi here — the vidhis of Hanuman ji and of Bhairav ji are ones a man can do comfortably.

The griha bandhan should certainly be done, the speaker says. At least let an obstruction arise, so that when the other party projects tantra it is not that he gets a completely open field, goes inside, has a quarrel started, and a fight takes place. Let him too meet with a little obstruction. This much can be done. And here there is no such difficult vidhi: there are the vidhis of Hanuman ji and of Bhairava ji, which a man can do comfortably.

Why should darshan of the deity not be spoken of to anyone?

To a listener describing his experience, he says that what you are saying is not to be spoken — you perform puja, and this subject should not be told; he has been saying it again and again. Darshan has been happening for a month; what are you doing? Take the enjoyment of it. It is not to be told to anybody.

As much as you are saying, the speaker tells the listener, this you are not to speak. You perform puja; this subject should not be told. He is saying it again and again. Darshan has been happening for a month — what are you doing? Take the enjoyment of it; darshan is happening to you. It is not to be told to anybody.

Which stotra should be done first, before other practices?

He tells a questioner to do the Ram Raksha Stotra first; do the Ram Raksha Stotra.

First of all do the Rama Raksha Stotra, the speaker tells the questioner. Do the Ram Raksha Stotra.

May someone initiated by a village guru perform the sadhana of Kaal Bhairav?

Asked by a listener from Chhattisgarh, initiated by a village guru, whether he can do the sadhana and siddhi of Bhagwan Kaal Bhairav ji, he says that for Kaal Bhairav ji he would say to do it while staying in someone's company. Batuk Bhairav ji you can do — the vidhi-vidhan is on the channel.

A listener from Chhattisgarh, whose diksha is from a village guru, asks whether he may do the sadhana and siddhi of Bhagwan Kaal Bhairava ji, and its vidhi. For Kaal Bhairav ji, the speaker says, he will say to do it staying in someone's company. Batuk Bhairava ji you can do; the vidhi-vidhan is on the channel.

May the japa of Batuk Bhairav be done mentally?

Yes — mental japa of Bhairav ji, of Batuk Bhairav ji, may be done; and, he adds, the mental path of the Kamakhya kavach and the like may be done as well.

Yes, the speaker says: mental japa of Bhairav ji, of Batuk Bhairava ji. And he adds that the Manasika Japa path of the Kamakhya Kavach and the rest may also be done.

What happens when the household deities do not support a person?

Closing the session, he says that when the devi-devatas of a house do not give support, and the pitrs are pleased, then a situation is formed in which there is wrong company and the squandering of money, with no check upon it — that, he says, is one way of putting it.

When the devi-devatas of the house do not give support, the speaker says, and the Pitr are pleased, then a situation comes about in which there is bad company and the flying away of money, with no check on it at all. That, he says, is one way of putting it.