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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 Kaul (Kaula Sampradaya) parampara, the chief mahapujan that is performed takes the trikon in this same manner.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.