Defending a Householder Against Mleccha Tantra — The Chaukhat, the Pitr Water Pot and Mahabhairav

The visual shows the Mahabhairav form from whose mouth flame issues, as his dhyana mantra describes

The speaker says the video being watched relates to a form of Mahabhairav from whose mouth the flame of fire issues, and that this subject comes in that form's dhyana mantra.

Before opening the day's subject the speaker points to the visual accompanying the session. It relates, he says, to one particular swaroop of Mahabhairav, from whose mouth the jwala of Agni issues — and this description is what comes in that form's dhyana mantra.

The prayoga is worked in groups and strikes from behind — the lowest grade of kshudra tantra

He says that when these people perform prayoga in the tantra kshetra, their tantric prayoga is of the same character as they are — worked in groups, moving in groups, striking from behind — and that in kshudra tantra it is the worst and most worthless kind.

Turning to the field of tantra, the speaker says that whenever such people perform a prayoga of any kind, the prayoga carries the character of those who work it. They are people who move in a group, live in a group, and strike from somewhere behind; and their tantric prayoga, he says, is of exactly that level and that kind — within Kshudra Vidya the worst and most worthless there is. He warns his listeners in advance that many will dislike what he is about to say, and that it makes no difference to him.

The power is obtained by befriending a Sanatani guru, serving him and taking diksha from him

He says they befriend a pure Sanatani guru who has shakti and samarthya, serve him, take Diksha from him and are made to perform sadhanas — and that the sadhaks of that level have always performed the sadhana of two mahashaktis: first Bhagavati Tara and second Bhagavati Shamshan Kali.

The speaker refers listeners to his earlier videos on the Peer-Paighambar subject and says the same matter applies here. Such a person, he says, forms a connection with a pure Sanatani guru who possesses shakti and samarthya, serves him, becomes initiated by him, and is given diksha and made to perform sadhanas. The sadhaks who reach that level, he says, have from the beginning always performed the sadhana of two mahashaktis: the first Bhagavati Tara, and the second Bhagavati Shamshan Kali. In these two they become deeply engaged upasaks and sadhaks.

Take the case of a neighbourhood sadhak initiated in Shri Kula or Kali Kula, in Kadi or Hadi

Suppose, he says, there is a sadhak in your own area or neighbourhood who is initiated in the Shri Vidya kula or the Kali kula, in Kadi or Hadi — take him as initiated in Shri Kula, in Kadi.

To make the point about siddhi ordinary and comprehensible, the speaker sets up an example. Suppose there is a sadhak in your own kshetra or mohalla. He is initiated in the Kul Shakti lines — the Shri Vidya kula or the Kali kula, in Kadi or in Hadi, whichever it may be. For the example, take him as initiated in Shri Kula, in Kadi.

Such a sadhak enters the vidhi of brihad nyasa in his daily sandhya

He performs his nitya sandhya according to the parampara of his kula, and in doing so he enters the vidhi of brihad Nyasa.

Such a sadhak, the speaker says, will be performing his nitya sandhya every day, according to whatever the parampara of his kula prescribes. And when he performs sandhya according to the kula parampara, he will go into the vidhi of brihad nyasa.

Why does a sadhak who performs brihad nyasa not touch a deva vigraha?

Because for the one who performs that paddhati there is an adesh that he does not touch any deva vigraha. There is a proper segment of rules for it — in that kshetra, done in that way, he will not offer pranam to a vigraha, because in adopting brihad nyasa his body becomes the very form of the deity, and a deity cannot bow to his own vigraha.

When a sadhak goes into the vidhi of brihad nyasa, the speaker says, the adesh for the one performing that paddhati is that he does not touch any deva vigraha and the rest. There is a proper segment of rules for this: yes, in this kshetra, when it is done in this way, he will then not offer such a pranam to a vigraha. Why? Because when he adopts that kind of brihad nyasa paddhati, his body becomes the very form of the deity in person, and a deity can never offer pranam in that manner to his own vigraha.

Hanuman would be ashamed if Shri Ram offered him pranam, even in leela

Suppose Hanuman stands in the role of a servant of Bhagavan Shri Ram. Hanuman would never wish that Shri Ram, even in leela, should offer him pranam — he would be ashamed, a little shame would come to him that the Prabhu had bowed to him.

The speaker takes a familiar case. Suppose that Hanuman ji stands in the form of a sevak of Bhagavan Shri Ram ji. Then Hanuman ji would never wish that Bhagavan Shri Ram — even by way of leela — should offer him pranam. He would be shamed by it; a little lajja would come to him, that the Prabhu had made pranam to us. In exactly the same way, he says, if someone has made himself nyasa-siddha by such a tantratmak nyasa kriya, then if he offers pranam to a vigraha the dosha attaches to him alone, and the deity will leave the vigraha and go.

Vigraha pratishtha already contains the paddhati of nyasa, so the deity is directly present

Because the vigraha is already nyasa-ed. Understood technically, the whole procedure of vigraha pratishtha already contains the paddhati of nyasa; the deity is already present in it in a direct manner, and it has already become a deva vigraha. There are rules here, and for this reason it is forbidden — such sadhaks then do not offer pranam or go for darshan of a vigraha.

The speaker asks the listener to understand the whole thing technically. In the pratishtha of a vigraha the paddhati of nyasa has already been carried out. The deity is already present in it in a direct manner, and it has already become a deva vigraha. So there are certain rules here, and were one to go into detail there are further rules and paddhatis; for this reason it is forbidden, and such sadhaks then do not offer pranam, or go to take darshan of a vigraha. That, he adds, is for sadhaks of capacity.

Karuna is the opening they exploit, as Prithviraj Chauhan's repeated mercy was exploited

He says karuna can only be in the heart of Sanatanis, and that these people take advantage of exactly that karuna. He cites the account of Prithviraj Chauhan, who released his enemy again and again — eighteen or nineteen times, he says — and says such catastrophes happen precisely in the pursuit of karuna and daya.

When the sardars of these people go to a Sanatani who is siddha, the speaker says, there is karuna in that siddha's heart — and karuna, on his account, can only be in the heart of Sanatanis. He says that one whose blood carries impurity, even if born in a Hindu house, will never keep karuna or daya in his heart. He cites the story everyone has heard of what happened with Prithviraj Chauhan: how many times he released his enemy, and how Mohammad Ghori returned again and again — eighteen or nineteen times. It is in the pursuit of showing karuna and daya, he says, that such catastrophes occur. He also tells listeners to look up the statement of Guru Gobind Singh ji Maharaj on never placing trust in them.

The body is made devi-swaroop and the shaktis brought under control, while the Devi herself is never worshipped

He says that after being given knowledge of tantric siddhis out of compassion, these same people obtain those siddhis, make their own body into the devi swaroop and bring those shaktis under their own control — and once that samarthya is theirs, they will never have the Devi worshipped.

Going to the root of it, the speaker says the knowledge of tantric siddhis is handed over to such people out of a display of karuna. Afterwards these very people obtain those siddhis, make their own body into the devi swaroop, and bring those shaktis under their own control and into their own vasha. And whenever that samarthya comes into their hands, they will never have the Devi worshipped.

The asuras took boons from Brahma, Shiva, Vishnu and Bhagavati, then seized the yajna share

He asks where the asuras and rakshasas got their samarthya: they took boons from Brahma, from Shiva, from Vishnu, from Bhagavati — and then in their raksha samskriti and their own kula did they have anyone else worshipped, or only themselves? He points to the yajna anushthans of the rishis, whose share they began to take themselves, removing the devas and seizing the share of the ten Digpalas.

The speaker asks where the samarthya of the asuras came from. All those who became rakshasas took boons — from Brahma ji, from Shiva ji, from Vishnu ji, from Bhagavati. And then, in their raksha samskriti and in the kula of the rakshasas, did they have anyone else worshipped, or did they have everything done for themselves alone? Read the yajna anushthans, he says: it is written there that the share of the yajna anushthans performed by the rishis they began to take themselves, they removed the devatas, and they began to take for themselves the share of the ten Digpalas.

The siddhi is obtained, the vachan given, and the power then turned to running one's own religion

Obtain the siddhis, he says, carry the body's capacity and samarthya to that limit, establish your dominance; the Devi's siddhi and kripa have been obtained, the vachan given — and then those persons become the ulema and maulvis themselves, their disciples worship them, and their own religious matters are run on that strength.

Here too, the speaker says, the same thing happens. Obtain the siddhis; take the body's capacity and samarthya to that extent, to that condition; establish your own dominance. The Devi's siddhi and kripa have been obtained, the vachan has been given. And then these persons themselves become the ulema and maulvis, their shagirds worship them, and they run their own religious matters by this bala.

Hindus repeat a hybrid puja as though it were correct, on the strength of Sabar mantras

He says some Sanatani Hindus repeat this hybrid puja as though it were perfectly correct — "you know nothing, so-and-so sahib walks with Kali ji, look at this Sabar mantra, look at that one" — and that the whole subject of the Sabar Mantra has been made a mess of.

The speaker says this same hybrid puja is stated perfectly confidently by some Sanatani Hindus: you know nothing, with Kali ji such-and-such sahib walks, look at this Sabar mantra, look at that Sabar mantra. The subject of the Sabar mantra, he says, has been made into a mess. This, he adds, is why he says again and again to go to the paramparagat mantras — which people cannot digest, and will run away on seeing, saying what kind of thing is written here.

In a hundred-page Sabar mantra book from a large publisher, ninety-five pages carry Islamic mantras

He says that in the Sabar mantra books of the well-known writers and large publishers, if the book runs to a hundred pages you may take it as written that ninety-five of them are filled with Islamic mantras — Hanuman ji's, with Sulaiman and the rest running in them; Bhairav ji's too; and as for Narasimha ji and Kali ji, forget it entirely.

The speaker points to the books of the so-called great writers and the writers of the large publishing houses. In the books of Sabar mantras, he says, it is written like this: if the book is of a hundred pages, take it as settled that ninety-five of them are filled with Islamic mantras. Hanuman ji's, and even so Sulaiman and the rest are running in them; Bhairav ji's, and in those too all sorts are running — all Islamic material has been pushed in. Of Narasimha ji and of Kali ji, he says, forget it entirely. And directly too the same thing is going on: so-and-so will walk, such-and-such will walk. These, he says, are the people who work to have infiltration made into your Sanatan samskriti.

The objection is not to the shabda of a Sabar mantra but to the devata running alongside it

He says he is not talking about the shabda but about the devata. The matter of the shabda is separate — in Sabar there may be such words — but if a devata is also running alongside, that becomes something to think about.

They will give a mantra to perform, the speaker says, and tell you to do it. He makes his objection precise: we are not speaking of the shabda, we are speaking of the devata. The subject of the shabda is a separate one — in Sabar there may be such a shabda. But if a devata is also running along with it, then here it becomes a matter to think about.

The prayoga and its prabhava are absolutely present in the largest incidents

Asked in effect what one should think about the largest incidents, he says the prayoga and prabhava of all these things is absolutely present in them — they do it, absolutely.

The speaker raises a fourth point: that when children are not given jagriti about such matters from the beginning, after growing up they will not even accept aishwarya, until they suffer it themselves. As to the special tantric prayoga whose effect is felt, he asks what the listener thinks about the largest incidents that occur — whether the prayoga and the prabhava of all these things is not present in them. It absolutely is, he says. They absolutely do this.

Whoever fears more does more totka, and this is a panth in which totka is done most of all

Remember this, he says: whoever fears more, does more totka. Frightened people do totkas the most, and have a habit of doing them at every turn. He calls this a panth in which totka is done most of all — more than you will see anywhere else — but says they observe secrecy with very great nishtha.

Keep this in mind, the speaker says: the one who fears more does more totka. Frightened people perform the most totkas, and have the habit of doing them at every little thing. And this, he says, is a panth in which totka happens the most. You will not see anywhere else as much of it as these people do. But one thing they observe with great nishtha, and observe very faithfully — gupta, secrecy.

An incident from the Orkut years, around 2008 to 2010, before things reached their present pitch

He recounts an incident he places at around 2009 or 2010 — one of the three years 2008, 2009 or 2010, he says, and not 2011 — from the days of the social media site Orkut, before Facebook, when these things had not reached their present pitch.

The speaker says he will relate a true incident, of roughly 2009 or 2010 — it will be from one of the three years 2008, 2009 or 2010, not 2011. At that time these things were not at their present extreme. Older listeners will remember a social medium called Orkut, before Facebook; people used to do Orkutting then, and those newly taking computer education were taught a related course on how to make an email and so on. In the place where all the children went to play in the evening, there also used to come a boy considerably older than the rest of them.

The boy had an attractiveness that did not belong to his age or that time

The speaker says he was so attractive to look at that it stood out. At that age, he says, children who play are not especially fit, and in earlier times such fitness did not exist anyway; but this boy looked so striking that it was itself a matter of attraction.

The second thing about him, the speaker says, was that he was so attractive to look at. Ordinarily, what is the condition of children of that age who are out playing? They are not particularly fit; in earlier times there was not so much of that at all. But that boy looked, in every way, as though there were something remarkable about how he appeared — and that itself, the speaker says, was a matter of attraction. As friendships formed with him, things gradually began to be known; he could argue over these subjects even at that time.

He offered namaz five times a day but bathed only on the day of Jumma

He offered namaz five times a day, but bathed on only one day — the day of Jumma. On the other days he would not bathe, but would still go all five times. Asked why he did not bathe when he went so often to God, he said that nothing of the kind applied, that it was so among them, and that there was no problem in it.

At that time, the speaker says, the young man used to go and read five times a day — he offered namaz five times. But he bathed on only one day: the day of Jumma. On the remaining days he would not bathe, and would still go and read all five times. When they said to him, why do you not bathe, you go so often to God, go bathed and washed — he replied that nothing of that sort applied, that among them it is like this, and would give explanations of that kind, saying there is no problem in it, we can do it this way. The speaker says he will explain later why he could do so, and declines to name him.

He took one exactly fixed fielding position, facing a single house, and neither bowled nor cared to bat

He did very little: he would take one fixed place while fielding, would not bowl, and did not mind whether he batted — an average cricket player, but he would stand in one exactly fixed spot, from which the house of a particular family, whose elder daughter had just entered college, was visible directly opposite.

The speaker describes the pattern. The young man did not do much: at cricket he would take a fixed position while fielding, would not bowl, and did not care whether he batted. An average player in every respect — except that he stood in one exactly fixed place. From that place the house of a certain family was visible, directly opposite. That family had a very beautiful elder daughter who had at that time perhaps only newly entered college. And this went on only for five or ten minutes a day, because the evening was the time when girls used to go out in a group for a walk.

He would read and blow on sight, which the other boys took for a joke about tona

The speaker says the boys teased him at the time, joking that somebody was doing tona or totka — but in truth he had been taught some such thing. He would begin reading on sight: he would read and blow, read and blow, for the whole five minutes. Later the girl became completely fixed on marrying him and left home.

Many times, the speaker says, they pulled him up about what he was saying when the girls all went past, and joked among themselves that somebody was doing tona, somebody was doing totka. But know it in reality, he says: he had been taught some such thing at that time — a matter he will discuss further. He would begin to read on sight. He would read and blow, read and blow, for whatever five minutes it lasted. The boys would say, his has started; and asked what had started, he would only laugh and say nothing. It was known only afterwards, when the girl was one hundred per cent fixed that she would marry him alone, and ran away from home.

After the quarrel he moved to the college gate, and the girl began meeting him

The children had gone and told the household that he did such-and-such; there was a quarrel and the playing stopped. Later he did the same thing at the college gate, and gradually the girl began meeting him without anyone knowing. Afterwards, the speaker says, when the whole matter came out, that man's entire family was taken up — thoroughly.

The speaker says the children had gone and reported it — that he does this, look at him — and a quarrel followed and the playing together stopped. Later the young man went to college and began doing the same thing there, at the gate; gradually it went so far that the girl began meeting him too, without anyone knowing. A great deal happened. Then the time came. Once the whole affair had occurred, revenge would of course be taken; and if there is truly Kshatriya blood in someone, he says, he takes his revenge and does not let it go. He will not tell the whole of what was then done, but says the harm had already been done in full — she did not survive. When the family understood what had been going on, that man's entire clan was taken up, and thoroughly.

The aim was to break the family's standing in society so that their mano bala would break with it

To destroy their honour completely in society so that their mano bala would break — so that people would laugh at them, so that they would stop leaving the house, and then much could be done. And once that family was struck, the mano bala of those standing beside them would break of itself, and the dominance of the others would gradually grow.

The speaker says there were many people standing behind the young man, and that the targeted family too were people of standing. The object was to destroy their honour in society completely, so that their mano bala should break — so that they should be entirely shattered, so that people should laugh at them, so that they should stop leaving the house, and then much could be done. This was the first blow. And once such a family is struck, the mano bala of those standing beside them and behind them breaks of itself, and the dominance of the others gradually grows. What they did not know, he says, is that when the blood of a Kshatriya lion roars, it does not let go.

The kriya he had been taught required that he not bathe

When the matter was opened up, the speaker says, it emerged that he did not bathe because a special kind of kriya had been taught to him, which he used to sit and perform there — and that it does not work if one bathes. He says the kriya was so kshudra that anyone listening while eating would be unable to eat afterwards, and does not describe it.

When the matter was torn open, the speaker says, it was found that this was the reason the young man did not bathe: a special kind of kriya had been taught to him, which he used to sit and perform there, and it does not work if one bathes either. This, he says, is why such people do not bathe. And the kriya was of so kshudra a kind that if the listener were to hear it now while cooking or eating, their food and water would stop, because it would come back to them. He therefore does not describe it. This, he says, was the first encounter of that grade that they had seen — the first thing at that level they had observed of the extent to which such people go.

The indriyas go inert and the vivek is destroyed, so that even a foul smell is not registered

He says the effect is such that the indriyas of the person become inert. Otherwise how could anyone come to love a body giving off a foul smell? But the mind does not work there; the sense is not working, so the person is completely vashikrit. The vivek of thinking and understanding comes to an end, decisions cannot be taken, and the person becomes favourable to whoever performed or commissioned the prayoga.

When the effect of this tantra falls completely upon someone's mind, the speaker says, the result is at this level: the indriyas of the person opposite become, in a manner of speaking, inert. Otherwise, how could anyone come to feel love for a body from which a foul smell comes? But the mind does not work there at all. When the sense is not working, the person is entirely Vashikaran-ed. People will say such things do not happen, he says; but the one on whom it falls, who endures it, who has it done to him completely, then understands what grade of prayoga and what effect this is. The vivek of thinking and understanding is finished. The person cannot think, cannot take a decision, and becomes favourable to the person who performed the prayoga or had it performed.

The girl is only the route; the target is the whole respected family behind her

No. He says the aim is not merely to remove the girl but, through her, to break the whole substantial and respected family. Through her, the programme of mixing things into the food of that household had already been completed, and its effect had already fallen on the house.

The effect is not limited to that one person, the speaker says, because the aim is not simply that this girl be taken away and such-and-such be done. The aim is that through this girl, the entire full family — a strong family, respected in society — should be broken. So through her, the whole programme of mixing things into the food in that household had already been carried out, and its effect had already fallen on the house. The only thing that went wrong for them, he says, was that the affair was destroyed in the middle — though the damage that was to be done had already been properly done.

The girl begins speaking in the exact tone and manner of the one working on her

He says many such cases can be seen and heard of directly, in which the girl has no awareness at all of what is happening to her or of what she is about to do — and she speaks in exactly the manner the boy speaks. The tone, the manner, the way of explaining, the way of speaking: exactly the same thing, copied. This, he says, is their effect.

Such cases, the speaker says, you will get to see and hear of directly, in which these people carry the matter forward in this way. The girl in front has no awareness at all of what is being done with her, and of what she is about to do. Whatever manner of speech he speaks in, she will speak in exactly that manner. The tone, the way, the manner of explaining, the manner of speaking — exactly that thing, copied. This, he says, is their effect.

The first step is learning the mantras from your own gurus, then composing mantras of their own

The very first work, he says, is to learn the mantras from your own gurus, take Diksha, perfect them, obtain the kripa of the devi-devatas and obtain boons. And when samarthya of that grade is obtained — such that one can compose mantras oneself and give them potency — the next work is to increase one's shagirds in society.

The speaker asks the listener to understand in how many ways these people worked to harm you. The very first work was to learn the mantras from your own gurus, to take diksha, to perfect them, to obtain the kripa of the devi-devatas, to obtain boons — all of it. And once samarthya of the grade is obtained at which one may compose one's own mantras and give them potency, the next work is to increase one's own shagirds in society.

Hindus are recruited because their household deities are strong and pure, so siddhis come quickly

Because, he says, the devi-devatas of their houses are strong, being pure and holy — so the effect of such kriyas and such mantras upon them will be the greatest, and siddhis will come quickly. And a Hindu, he says, only wants siddhi with his tongue hanging out, without knowing what he is walking into.

In that circle, the speaker says, the number of what he calls two-faced Hindus is kept the highest, because they are Hindus after all. The devi-devatas of their houses are strong, since they are pure and holy. So the effect of these kinds of kriyas upon them will be the greatest, and the effect of these mantras will be the greatest; siddhis will come quickly. And a Hindu, he says, wants only siddhi, with his tongue hanging out — let the siddhi happen, let me show my capacity, so-and-so is to be struck, such-and-such is to be done, he abused us and we will tear him open. He does not know what this is.

Diksha of that kind makes you a captive for life and binds your entire parampara

Once diksha of that kind has been received, he says, you become that person's captive for the whole of your life and your entire parampara is bound there. The first thing that will be done is that you will be told not to worship the devi-devatas of your own house — you should do this instead, you should worship Shiva ji — and you will not be allowed to.

If diksha of that kind has once been received from some guru of another faith, the speaker says, then you have become his captive for the whole of your life, and your entire parampara is bound there. The first work such a person will do is this: he will tell you not to perform the worship of the devi-devatas of your own house — you should do this, you should worship Shiva ji — and he will not let you do it. Today you are doing Panchakshari, he says, and where diksha is taken from such people and there is coming and going in the house, many cases arise in which such diksha gurus came, spoke in this way, and gave Islamic mantras.

The pity is not for the self-declared mahaguru but for the discrimination of those who follow him

He says he does not laugh at those who, calling themselves self-perfected mahagurus on YouTube and Facebook, propagate Islamic mantras while being Hindu — that one is doing his proper work. It is at the vivek of the people commenting "guruji, guruji" and offering pranam that he feels pity, saying their minds are not working and they cannot see the size of the game being played with them.

The speaker calls it an extraordinary matter: people who even now, on YouTube and Facebook, present themselves as self-perfected mahagurus and then, while being Hindu, carry on the propagation of Islamic mantras — and in the comments people call them guruji, guruji, and offer pranam. He says he feels no laughter at those gurujis at all: that one is doing his proper work, and what has he to do with it. But at the vivek of the people who are saying guruji, guruji, pity comes to him — at what a debased level they are. Their minds are not working at all; they cannot understand how large a game is being played with them.

Worship at a mazar or such a place is a soft target whose effect enters life immediately

He says these people make a very soft target: they will have you worship some baba, some mazar and such things, and its effect will come immediately into your life. He then explains why the effect comes.

As soon as worship of such shaktis begins, the speaker says, these people make a very soft target of you. They will have you perform puja at some baba, at a mazar, at such things — and its effect will come swiftly into your life. Why will it come? To answer that he turns to a matter in the Sanatan samskriti which he says is global.

At the birth of the seventh generation the bound ancestor is released automatically

When the seventh generation is born — take the father of your grandfather's grandfather — then as soon as you were born his mukti happens of itself; he will not remain bound. Unless you have given him a place and worshipped him, which is a separate matter, then even if no kriya karma was done for him, he will move on from that yoni and will not stay stuck there.

There is a matter in the Sanatan samskriti, the speaker says, and it is global. When the seventh generation takes birth — suppose the father of your grandfather's grandfather — then as soon as your birth occurred, his mukti will happen of itself. He will not remain bound. Unless you have given him some place and worshipped him, which is a separate subject. Otherwise, even if no kriya karma was done for him, his gati from that yoni will occur; he will not stay stuck there. On the seventh generation, the seventh birth, they will go; their own gati has happened, and they will go on and undergo their bhoga wherever they are. You have to look only to seven — only seven kuris are reckoned.

How far is purity and impurity reckoned?

This is also why the subject of shuddhi and ashuddhi is reckoned only up to seven generations, he says. If seven pass, only then is one pure; if seven pass, only then is one impure — a matter listeners will have heard in the discourses of sants.

For this reason, the speaker says, the matter of AshauchA state of ritual impurity, such as following a death or birth in the family, during which certain rites and recitations are restricted. — shuddhi and ashuddhi — is also reckoned only up to seven generations. If seven pass, only then pure; if seven pass, only then impure — the whole subject, he says, listeners will know and will have heard in the pravachans of sants.

Cremation leaves no remains for tantra to work on, since Agni's touch alone purifies

In Sanatan, he says, when someone dies no remnant of his body survives: he is handed over to Bhagavan Agni Dev, and those whom Agni touches become pure by that alone. The asthis are immersed in Ganga ji or in some such divine river nearby. He may wander as a bhoot or pret on account of his karma, but no remnant of him is left, and after a time his gati will occur.

In the Sanatan, the speaker says, when someone at least attains death, no remnant of his body is able to survive. He has been handed over for the sake of Bhagavan Agni Dev — let Bhagavan Agni Dev come — and those whom Agni touches become pure by that alone. No remnant of the body is left. His asthis are taken to Ganga ji and immersed, or the immersion has been done in some such divine river nearby. On account of karma he may indeed wander about as a bhoot or pret, but no remnant of him is left, and after a certain time his gati will occur.

Tara and Bhagavati Shamshan Kali are the root of those mantras in ninety per cent of cases

He says that there, generation upon generation, the dead of ten and twenty and no one knows when remain living — kept so by the same people through mantra bala; and the root of that mantra will be Tara and Bhagavati Shamshan Kali in a maximum of ninety per cent of cases. They can never do it with Hanuman ji, he says; they will do it only with Ma, and it is these tantratmak forms of Ma that they use with authority in mleccha tantra.

There, the speaker says, generation after generation, the dead of ten and twenty and who knows when remain living. It is these same people, by the strength of mantra, who keep it so; and the root of that mantra will be Tara and Bhagavati Shamshan Kali, in a maximum of ninety per cent of cases. These people can never do it with Hanuman ji, he says. They will do it only with Ma. It is precisely such tantratmak forms of Ma that they use with authority in mleccha tantra.

One per cent of them succeeds, and that one makes the whole hundred

Out of a hundred, he says, success will be obtained in one per cent — but that one per cent who succeeds makes the whole hundred completely. Whereas here, he says, if one man obtains siddhi he sets about spoiling everyone: how did you come to know more than me, bring him down, strike him — and it is in this that Hindus remain stuck.

Know one more thing in this, the speaker says. Out of a hundred, success will be obtained in one per cent. But the one per cent who succeeds makes those hundred completely. Here, by contrast, once one man obtains siddhi he sets about ruining everyone else — how did you come to know more than me, bring this one down, strike that one — and it is in this that Hindus remain caught up.

The first thing that happens is that the auspicious shaktis of the kula become impure

When a Hindu comes within their limit and is given these things, he says, the very first thing is that whatever auspicious shaktis are worshipped in his kula become impure. Understand it, he says, as your entire spiritual property being seized in the way physical property is seized — and there the story ends. Then your helplessness is how to get out.

When any Hindu comes within their limit and they give him this thing, the speaker says, then consider what happens first. The very first thing is that whatever auspicious shaktis are worshipped in his kula become impure. Understand it in this way: just as a seizure occurs over your physical property, so a seizure occurs over the whole of your spiritual property. The story ends right there. Now your helplessness is: how will you get out from here?

Nobody leaves because it is pleasant at the beginning, and nobody reports his own case

Because in the beginning, when things start working, great pleasure comes, he says — and for that reason people never want to get out. Nobody will report anything negative about their own case; they will only say baba is such, baba is so, taking pleasure in saying my baba, my baba.

In the beginning, the speaker says, when things start coming together, great pleasure comes. For exactly this reason people never want to come out. Nor will anyone tell you anything negative about their own case. They will only say baba is like this, baba is like that, taking pleasure in saying my baba, my baba. And everyone knows what sort of pleasure is then obtained there.

The kula shaktis do resist the incoming shakti, but they were never credited in the first place

It is not, he says, that when these outside shaktis enter a kula and family the kula shakti already present there offers no resistance or makes no attempt to stop them. It absolutely will. But since they have not intervened visibly in your prarabdha and have shown you no miracle, you were already not accepting that they have any standing or any samarthya.

It is not the case here, the speaker says, that when these outside shaktis enter into some kula or family, the kula shakti already present there will not resist them, or will not attempt to stop them. It absolutely will happen. But since they have not visibly intervened in your prarabdha, and have shown no chamatkar, you were from the start not accepting that they have any standing at all, that they have any samarthya at all.

Sanatan traditions never cut prarabdha; they have it undergone quickly and destroyed

Sanatan traditions never cut prarabdha in that way, he says. They have you undergo it quickly and destroy it completely, so that you should not suffer it again. They do not postpone it — they do not say, very well, give him happiness now and it will come again after two months, we had given it, take it as your own affair.

Sanatan samskritis never cut PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. like that, the speaker says. They have it undergone quickly and destroy it entirely, so that the person should not be pained by it a second time. They do not postpone it — saying, all right, give him some happiness now, it will happen again after two months, we had given it, you understand it as your own. In reality, he says, that is the matter here.

A pure Hindu's worship at such a place transfers his punya straight to what is seated there

He says these old things of theirs are seated in all those places by mantra bala, and afterwards, when a Sanatani, a pure Hindu of pure blood performs pujan there, they are at once nourished and at once pleased. When a pure Hindu bathes in Ganga and goes to such places, all his punya is offered to them — so they will be nourished. If they are being nourished today, he says, the cause behind it is Hindus themselves.

However old all these things of theirs are, the speaker says, they are seated in all those places by the strength of mantra. And afterwards, when a Sanatani, a pure Hindu of pure blood, performs pujan there, they will at once be nourished and at once be pleased. Ask yourself, he says, what will happen when a pure Hindu bathes in Ganga and goes to a place of that kind. Destroying all his papas and obtaining many punyas, he then goes for the worship of rakshasas and mlecchas — so all his punya will be offered to them, and they will be nourished. If they are being nourished in today's time, he says, the reason behind it is the Hindu himself. It is by them that these have been strengthened.

The claim that Daksha's curse bars Shiva from being kept at home is rejected outright

He describes a baba at Har ki Pauri, whose video he says he shared, repeating that Daksha Prajapati had cursed Shiva that his worship would not take place in anyone's house, that for this reason he is worshipped only in the shamshaan, that Shiva ji is a dweller of the shamshaan, and that one should therefore not worship him at home or give him a place. He calls this the head that will have Shiva ji turned out of your house.

The speaker says he is no siddha sant and that abuse comes out of his mouth, because seeing such misdeeds he cannot bear it. That baba was saying once again, he reports, that Daksha Prajapati gave Shiva ji the curse that your worship will not take place in anyone's house; that for this reason his worship takes place only in the Shamshaan; that Shiva ji is a dweller of the shamshaan; and that therefore one should not perform his worship at home and should not give him a place. Even in today's time, he says, that man has enough capacity to put such a matter before everyone. This, he says, is the head that will have Shiva ji turned out of your house.

The teaching that performing puja makes the deities displeased is equally rejected

He says that even in this time of social media, where jagriti is being spread that one should do seva-puja and do it properly, there are still such people saying that the deities become displeased by doing puja-paath — and that he had shared that video too.

Even today people have this capacity, he says. Consider that in this time of social media, when jagriti is being spread among people that they should do seva-puja and do it in the right manner — even there such people exist, still now, who are saying that by doing puja-paath the deities become displeased. He says he had shared that video as well.

Can a curse touch Shiva, Vishnu or Bhagavati at all?

No. He says Bhagavan Shiva himself states that he has no concern with curse or boon and that no curse can attach to him; no curse can attach to Bhagavan Shri Hari Narayana, and no curse can attach to Bhagavati. They accept and take one on merely for the sake of leela.

Now tell me, the speaker says: Bhagavan Shiva, who himself says of this matter that I have no concern with curse and boon, that no curse can attach to me. No Shraap can attach to Bhagavan Shri Hari Narayana; no curse can attach to Bhagavati. They accept it, and take it upon themselves, merely for the sake of leela.

The Sudarshan Chakra ends the daityas sheltering in the ashram of Shukra's mother

He recounts a video on Shukracharya he had shared: when the daityas go into the ashram of Shukra Dev's mother, Bhagavan Vishnu's Sudarshan Chakra arrives and all of them are ended by it. Before the ending, Bhagavati who is Shukracharya's mother — whose name he says is not coming to mind — stands before the Sudarshan Chakra saying you may not go.

The speaker refers to a video on Shukracharya ji that he had made and shared in the group, and which he says Jagan bhaiya used to provide earlier. When the daityas go into the ashram of Shukra Dev's mother, Bhagavan Vishnu's Sudarshan Chakra arrives there, and by the Sudarshan Chakra the end of them all is made. But before the ending, Bhagavati who is Shukracharya's mother — and here he says her name is not coming to mind — stands there before the Sudarshan Chakra, saying that no, you cannot go.

Narayana manifests and she asks not for revenge but for a place in his own nija dham

At that time Bhagavan Shri Hari Narayana manifests and explains that she should not stop it; whereupon she prays for the attainment of the divya dham, that he should give her a place in his own nija dham and afterwards do as he pleases. After granting her mukti, the slaying of those rakshasas takes place.

At that moment, the speaker says, Bhagavan Shri Hari Narayana manifests and explains to her that she ought not to stop it. Then she prays for the attainment of the divya dham — that you should give me a place in your own nija dham, and after that you may do as you will. Only after granting her mukti does the slaying of those rakshasas take place.

The episode is retold as though his mother was simply killed, to explain Shukracharya's curse

It is twisted, he says, and presented as though his mother was killed there — and that for this reason Shukracharya became enraged, began to hold enmity towards Bhagavan Vishnu, and cursed him at that very moment.

Now this is twisted and turned about, the speaker says, and presented in a different way: that here his mother was killed. And that therefore Shukracharya, becoming enraged, began to hold dvesha towards Bhagavan Vishnu, and at that very time gave the curse. In the video, he says, it is very well shown that Bhagavan Vishnu said: to preserve your honour I have manifested before you unarmed, look, with empty hands — but no curse of any kind can attach to me.

What did cursing Bhagavan cost Shukracharya?

On account of giving the curse, when he curses Bhagavan, his own Tapobala becomes zero right there — Shukracharya's own.

And on account of giving the curse, the speaker says — when he gives a curse to Bhagavan — for that very reason his own tapobala becomes zero right there. Shukracharya's own.

The curses of crores of births burn to ash at his mere remembrance, so no curse can attach

Because, he says, the curses of many crores of births are burnt to ash in a moment by the mere remembrance of his name — can any curse attach to him? Curses run by his mere remembrance and boons bear fruit by his mere remembrance; and yet people have had him cursed, saying the curse landed and therefore his worship will not take place.

But this you are not knowing, the speaker says: it did not attach; it cannot attach to him at all. He whose curses of many crores of births are burnt to ash in a moment by the mere remembrance of his name — can any curse attach to him? There is not so much buddhi, he says. He by whose mere remembrance curses run, by whose mere remembrance boons bear fruit — and you have had him cursed, saying yes, the curse attached, and therefore his worship will not take place.

The baba forbidding Shiva at home wears a Shiva ring on his own finger

He points out that the baba saying this is himself wearing a ring of Shiva ji on his finger — so what, he asks, does he do on entering his house: cut off his finger and leave it outside, and stick it back with glue when he returns, since a Shivling is entering the house on his ring?

The speaker says the baba ji saying this — in the video he shared on Facebook — is himself wearing a ring of Shiva ji on his finger. So what would he do, he asks, when he goes into his house? Cut off his own finger and leave it outside, and stick it back on with five-rupee glue when he comes back? Because a Shivling is entering the house — it is fixed in his ring. Recognise these heads, he says.

More than half a household's problems have their solution hidden in the chaukhat

Remember, he says, that your house will be safe: more than half of your problems have their solution hidden in that Chaukhat. The capacity to stop every kind of tantra is in the chaukhat.

Your house will be safe — remember this, the speaker says. The solution of more than half of your problems is hidden in that chaukhat. The capacity to stop every kind of tantra is in the chaukhat.

Take the case of a wayward member of the household who met an akal mrityu

Suppose, he says, there was in your house a sadhak, or some wayward boy who ate and drank everything — chicken, fish, liquor — and suppose that by Bhagavati's kripa he met an Akala Mrityu, whether by a tantra strike or from any cause whatever.

The speaker sets out one more matter. Suppose in your house there was some sadhak, or some wayward boy who ate and drank all of it — chicken, fish, liquor. But by Bhagavati's kripa, suppose he met an akal mrityu — death by a tantra strike, or death from any cause at all. He warns first that this will not go down well with many people, and that he is not speaking in order to make it go down; that speaking the truth makes him taste bitter, and that he has no capacity to speak sweetly.

A death falling on Holi, Diwali or a Purnima changes what becomes of him

So the matter is this, he says: if such a boy dies an untimely death, but by chance his death occurred in some special parva kaal — Holi, Diwali, suppose a Purnima, Kartik Purnima and so on — and you are a sadhak.

So this is the matter, the speaker says. Suppose there was a boy of that kind, and suppose his akal mrityu occurs — but by chance his death occurred in some special Parva Kala. Take Holi, take Diwali; suppose it was a Purnima, Kartik Poornima and the like, and his death occurred then. And you are a sadhak.

Narayana bali, Tripindi and pindikaran are performed for one who died an untimely death

In tantra, he says, it is those who die who become bhoot and pret. For this person who has attained death, on account of the untimely death you had Narayana Bali done, had Tripindi Shraddha done, had japa and pindikaran and the rest done — so that he should go into the pitr kula according to his prarabdha; and wherever you went, to whatever tirtha dham, when you have that process performed there, he comes and stands in the pitr kula, though he will not go into the deva kula.

This is a tantric matter, the speaker says: after dying, it is these very people who become bhoot and pret — those who die from some cause become bhoot and pret. Now for this person who has attained death, on account of the akal mrityu you had Narayana bali performed, you had Tripindi performed, you had japa and pindikaran and the rest performed. So that, yes, he should go into the pitr kula according to his prarabdha — and in whatever kshetra, at whatever tirtha dham you went to, when you have this process performed there, on account of it he comes and stands present in the kula of the pitrs. But he will go into the deva kula.

A pitr of the upadevata category cannot reach the divine lokas, so his place is the threshold

If he has remained only a pret of the Upadevata category, then even though he has become a capable pitr, his gati is in this very loka and he cannot go to the divine lokas. So his place will be in that same chaukhat, and he will remain present in that chaukhat as an ugra devata for your house.

If he remained only a pret of the upadevata category, the speaker says, then this one has become a capable pitr as well — but one whose gati is in this very loka. He cannot go to the divine lokas. So his place will be found in that same chaukhat, and in that chaukhat he will remain present as an ugra devata of this kind for your house.

He holds the capacity to eat any mleccha tantra prayoga made against the house

When a prayoga of mleccha tantra of any kind is made, he says, this one will hold the capacity to eat that mleccha tantra. And for this you do not have to do any separate puja-paath, bhog, prasadi or offering — none of that bhagat-style business of give this, give that, of one bali becoming two, of two chickens cut and three crows cut. None of that has to be done here.

When any kind of prayoga of mleccha tantra occurs, the speaker says, this one will hold the capacity to eat that mleccha tantra. And for this you do not have to do any separate puja-paath, dhoop, bhog and prasadi and offering. He rejects the Bhagatvaal approach — that at every turn, give this, give that, and remain confined to that; that one bali was offered so two were offered, two chickens were cut, three crows were cut. Here, he says, none of that has to be done.

By Devi Ganga's kripa he stands awake at the threshold with the kula pitrs and earns his own gati

He will remain awake in that place of his own accord, the speaker says — by the kripa of Bhagavati Devi Ganga he will stand there together with your kula pitrs, and by that very work he will obtain his own gati.

Of his own accord, the speaker says, he will remain awake in that place. By the kripa of Bhagavati Devi Ganga he will stand there together with your kula Pitr. And by that very work he will obtain his gati.

He is nourished through the daily panchbali — grain for the ants, sugar scattered, the dogs fed

Through the panchbali you perform daily, he says: when you put out grain for the ants, when you put out food, whatever sugar powder you scatter, whatever you feed to the dogs. By these very means he obtains nourishment of the body in that yoni, and having been nourished he stands ready there for the protection of your family.

And through the panchbali you perform each day, the speaker says — when you put grain out for the ants, when you put out food, whatever powdered sugar you scatter, whatever you feed to the dogs — by these very means he obtains the nourishment of the anna in the body, in that same yoni. And having been nourished, he remains ready there for the protection of this family of yours.

No panchbali, no chaukhat, no gau seva and contempt for elders make such protection impossible

If you have never done panchbali in your life, have no chaukhat at all, never do gau seva, never water plants in the heat, speak badly to your wife or husband, abuse your in-laws, do not respect your elder or younger brother, have no respect for the learned, abuse Brahmins, call Kshatriyas impotent, call Vaishyas looters, and use SC-ST language about Shudras — if no one in the world is right for you and you alone are the great one — then such a being will never help you.

The speaker lists the conduct that closes this off. If you have never in your life performed panchbali; if there is no chaukhat at all; if you never do Gau seva; if you never water the plants in the heat; if your speech and dealings with your wife, or with your husband, are always crooked; if you constantly abuse your father-in-law and mother-in-law, whether you are a woman or a man; if you do not respect your elder brother or your younger brother and never think anything for them; if there is no respect for the learned; if you abuse Brahmins — if you call Kshatriyas impotent, call Vaishyas looters, and use whatever SC-ST language you please about Shudras, saying whatever you wish; if you are one who does all this, and no one in the world is right for you and you alone are the great one — then even if you want some such thing to stand with you, it never will.

With conduct that bad he will drink the blood of your throat after death instead of standing guard

Instead of standing with you, the speaker says, after death he will then drink the blood of your throat. All this is possible only when there is at least one person in the house who walks the path of dharma and is dharma-nishtha, and when there is a place in your house where such a being can be given room.

Far from helping you, the speaker says, after death he will then drink the blood of your throat. This is possible only when at least one person in the house is such a one — someone who walks on the path of dharma, who is dharma-nishtha, and who does it. And when there is that place in your house where such a one may be given room. How long, he asks, are they to hang in the air, poor things? Give a place.

No separate puja, dhoop or deep is required — the arrangement is a system of tantra already built

No. He says no separate puja-paath, dhoop, deep or batti is to be done for them and nothing extra is required — this is a system of tantra already constructed beforehand.

And no separate puja-paath is to be done for them, the speaker says; no dhoop, deep or batti; nothing extra at all. This, he says, is a system of tantra already constructed in advance.

Narasimha tore open Hiranyakashipu seated on that very threshold

He points to the day Bhagavan Narasimha sat upon that chaukhat and tore open the chest of Hiranyakashipu, drew out the entrails and wore them as a garland — and refers listeners to the Sahasrabahu Narasimha stotra, which he says may be found on the Sahasrabahu channel on YouTube, for that whole tandava and where he sat to perform it.

On the day Bhagavan Narasimha, seated upon that chaukhat, tore and rent open the chest of Hiranyakashipu and drew out the entrails and wore them as a garland, resounding — read, the speaker says, the whole Sahasrabahu Narasimha stotra. He thinks the Sahasrabahu channel can be found on YouTube. Read it, he says: the whole tandava of Bhagavan Narasimha is in it — in what manner he performed that tandava, and where he sat to do it. He performed it seated on that very chaukhat.

Whose place is the threshold of a house or temple?

Whose place, he asks, is the dehri, the dehli, the chaukhat — whether it be the temple of any deity or the house of anyone? The deva who sits on the chaukhat will be one and the same, the greatest deity: there the authority of one deity alone is greatest, Bhagavan Narasimha's. It is not there that Bal Gopal sits eating makhan-mishri; there Narasimha sits tearing open the hearts of such vidharmi shaktis, wearing a garland of entrails and drinking blood.

So whose place is the dehri, the dehli, the chaukhat, the speaker asks — be it the temple of any deity at all, be it anyone's house. The devas who sit upon the chaukhat will be one and the same, the greatest of deities. There the authority of one deity alone is greatest: Bhagavan Narasimha's. It is not there that Bal Gopal ji sits eating makhan and mishri. There Narasimha sits and tears open the hearts of such vidharmi shaktis, wears a garland of entrails, and drinks blood.

A wayward relative given sadgati at a tirtha attains Narasimha's sanidhya there for a fixed term

Whatever shakti of your house it may be, he says — even one who met an untimely death and was of wicked disposition — if you happened to have his sadgati performed at Ganga ji or at some tirtha kshetra, then even if his full mukti could not occur, in that same place, obtaining the sanidhya of Bhagavan Narasimha by his kripa-drishti, he will stand ready for the protection of your house for as long as he has been given time to remain in that yoni and guard it.

Whatever shakti of your house it may be — even where the untimely death was his, even where he was of a wicked disposition — the speaker says: if by chance you went to Ganga ji and had his sadgati performed, or had his sadgati performed at some tirtha kshetra, and even if his full mukti could not be accomplished, then in that very place, obtaining the sanidhya of Bhagavan Narasimha by his kripa-drishti, he will stand ready for the raksha of your house — for as long as time has been given to him, that yes, you remain in this yoni for this much time and guard and protect this house. Remember this, he says.

The demand for a written source comes from people who do not follow what is written anyway

Asked where it is written, he answers that they do not accept what is written in any case. It is written, he says, that one should rise before sunrise and complete sandhya while the stars are still visible — do you do it? It is written that if you earn ten thousand, three thousand of it should be put into service for your pitrs, for Gau Mata and for panchbali — do you do it?

The reading and writing has been done, the speaker says, mimicking the question: where is it written, guruji? Are you accepting what is written, he asks in return. It is written that one should rise before sunrise, and that sandhya should be completed for as long as the stars are visible. Do you do it? You probably do not. It is written that if you earn ten thousand, then out of it three thousand rupees should be put by you into seva for your pitrs, for Gau Mata and for panchbali and the rest. Do you do it? You will say that this will not even be enough for us.

The share you keep back comes back as an illness and eats you

What you eat up, he says, then comes back as an illness and eats you. Those people will take their share come what may; the cut has to be given. This is compulsory, because you are a human being, their blood is inside you, and you were born on account of them: it is a rin. If you want release from that rin, do tirtha yatras and live and move according to the vidhi.

So what you eat up, the speaker says, this very thing then becomes an illness and eats you. Those people will take their share, come what may. The cut has to be given. This is compulsory. Because you are a human being; their blood is within you; you were born on account of them; there is a rin. If you want mukti from that rin, then do Teerth Yatra, live and move according to the vidhi — then release from all this will come. Crying will achieve nothing.

Live within niti and niyam and the pitrs give a thousand in place of a hundred

Cry as much as you like, he says: it will make no difference to them, they are bound and can do nothing even if they wish to. When will they? When you live within niti and niyam — then they will give you a thousand in place of a hundred.

Do not think that we cried and so they will let us off, the speaker says. Cry as much as you wish to cry. It will make no difference to them; they lie bound. Even wishing it, they can do nothing. When will they do it? When you remain within niti and niyam — then in place of a hundred they will give you a thousand. Remember this too.

Does the pitr-protector who stands at the threshold need a shrine, an image or a temple?

No. If there is no chaukhat at all, he asks, where is he to come from and at which place will he stand to protect you? He is saying: I am standing here, look, I used to perform the seva-puja of Bhagavati as long as I was alive, and by Jagadamba's kripa I have this samarthya — give me a place. You will then build a than for him and install his murti; there is no need at all of a murti, a than or a temple. He needs a chaukhat in the house.

If there is no chaukhat at all, the speaker asks, where will he come from, and at what place will he come and give you protection? He is saying: I am standing here; look, I used to do the seva-puja of Bhagavati as long as I was alive, and by Jagadamba's kripa I have this samarthya — only give me a place. So you will have a than built for him and his murti installed. There is no need at all of a murti, of a than, of a temple. He needs a chaukhat in the house.

A vessel of water for the pitrs must stand in the kitchen all twelve months

A vessel of water. He recalls that at this month's Sankranti he had said to keep water in a ghada for one's pitrs without fail. For all twelve months a vessel of water must certainly be in your kitchen — that is the place of the pitrs, and the pitrs who dwell there bring release from diseases.

The second work in the house, the speaker says, recalling the Sankranti of this month at which he had said that one should certainly keep water in a ghada for one's pitrs and do everything else. You do not keep it, he says. For all twelve months a vessel of water must certainly be in your kitchen. That is the place of the pitrs. The pitrs who dwell there bring you release from diseases. The pitrs, he says, are the first devatas of a grihastha.

What relation does Bhagavati bear to the pitrs?

He asks: whose daughter is Bhagavati? Himalaya's. Who is her mother? Bhagavati Mena. Who is the father of Bhagavati Mena? On that reckoning, he says, if you look at it so, Bhagavati is the granddaughter of these pitrs — she has been called the daughter of the pitrs.

The pitrs are the first devatas of a grihastha, the speaker says. And Bhagavati, if you look at these pitrs in this way, is their granddaughter. Whose daughter is Bhagavati? Himalaya's. Who is her mother? Bhagavati Mena. Who is the father of Bhagavati Mena? So she has been called the daughter of the pitrs.

Who receives worship first at any large function?

You cannot worship Jagadamba first, he says. Whenever a large function occurs, if a pandit ji or brahman ji who follows the vidhi-vidhan has come, he will first of all have the Nandi shraddh performed — the Nandi-mukh shraddh, the shraddh performed at a time of gladness. There the place belongs first to the pitrs, the right belongs first to the pitrs. After that it is Ganapati ji's, and only then that of the other devi-devatas.

You cannot perform the puja of Jagadamba first, the speaker says. Whenever a large programme takes place, observe: if a pandit ji or brahman ji who is properly furnished with vidhi-vidhan has come, he will first of all have the Nandi shraddh performed — the Nandi-mukh shraddh, the Shradh that is performed at a time of gladness. There the place belongs first to the pitrs; the right belongs first to the pitrs. After that it belongs to Ganapati ji, and only then to the other devi-devatas.

The vessel goes in the Ishan kona, with an evening ghee lamp on kusha beside it

Keep the vessel of water in the Ishan kona, he says, or leave the corner aside if you wish — people begin discussing kona and vastu and at once grow weary of how many rules there are. If you keep a good vessel which you wash daily and fill with water, and in the evening light a ghee lamp on kusha at that place, you will be saved from diseases a great deal.

The vessel of water whose place you keep — if you have kept it in the Ishan kona, the speaker says, or you may even leave the kona aside. People begin the discussion of kona and Vastu and all the rest, and at once grow weary: what a lot of niti and niyam. It is the people who run from niti and niyam, he says, who are being disgraced in today's time. If you keep a good vessel that you wash every day and fill with water, and at that place in the evening you light a ghee lamp upon Kusha Asana grass, then you will be saved from diseases a very great deal.

What effect do the pitrs have on disease?

Whatever the cause of a disease about to arise in your body — a dosha, a dosha in the kundali, prarabdha — the pitrs, he says, carry the hundred per cent of it down to a level at which after some time it decays. It does not stay as it was: a lifelong disease will end in five or ten years, and a disease of five or ten years will end within a year. That is their samarthya in that place.

The pitrs, the speaker says — for whatever cause, whatever Dosha, a dosha in the kundali, on account of prarabdha, a disease is about to arise in your body — take that disease, a hundred per cent of it, down to such a level that after some time it decays. It does not remain as it was. A disease that would have lasted a lifetime will finish in five or ten years; a disease of five or ten years will finish within a year. That, he says, is their samarthya in that place.

A house will keep an RO and every fashion but not one earthen ghada

Because, he says, you will not give that place. You will keep an RO and whatever else is in fashion nowadays, but you cannot keep one earthen ghada, or any good and beautiful vessel for drinking water, and cannot keep one place for them — as there used to be in earlier times. That, he says, is the reason earlier people used to be very well and free of disease.

You will not give that place, the speaker says. You will keep an RO, and whatever else has come into fashion these days you will keep — but you cannot keep one earthen ghada, nor any good and beautiful vessel for drinking water, nor one place for them. In earlier times it used to be there. That is why earlier people used to be very fine and free of disease. There is a cause in it.

A symbolic sharp weapon at the main door is the third fixture, kept for the Kula Bhairav

The presence, at the main door of the house, of a symbolic astra-shastra for the sake of the Kula Bhairav. Formerly, he says, sharp weapons of some kind were kept near the main door in front of everyone's house — small or large, symbolic — and it was upon these that the Bhairava of the kula used to be worshipped.

The third thing, the speaker says, is the presence at the main door of the house of a symbolic astra-shastra for the sake of the Kula Bhairav. Formerly, in front of everyone's house, near the main door, sharp weapons of some kind — astras — used to be kept. Small or large, symbolic; and it was upon these that the puja of the kula's Bhairav used to be performed. In today's time, he says, if modern people keep such a thing they will be mocked as superstitious, and for that reason they simply do not keep it. When you will not even give a place, he asks, how will you be saved?

The kula vadhus should cross the dehri only with the head covered

When you have fixed a dehli or dehri at the door of your house, he says, then in accordance with the maryada of that dehri the kula vadhus of the house should always cross it only with a dupatta kept over the head. He notes that saying this will bring a woman card played against him, that he is of old thinking, and answers that this is the cause of their ruin, that it is his duty to tell and he will tell.

When you fit a dehli at the door of your house, or where there is a dehri, the speaker says, then in accordance with the maryada of that dehri the kula vadhus of the house should always go and cross it only with a dupatta kept over the head. If one speaks about this, he says, a separate woman card will be played — that you are of old thinking. Look at your ruin, he says; this is the cause of the ruin. Do not accept it, undergo it; what is it to us. It is our duty to tell, and we will tell.

The threshold belongs to the pitrs — it is stepped over, never trodden on or given to pets

A foot must not be placed there at all — the place belongs to the pitrs, so step over it and come and go. When you seat dogs and cats and rabbits upon it and coo over them, he says, then afterwards they do that same cooing in your life, and you may weep and curse as much as you like, but you will have to undergo it.

When creatures such as cats cross this dehliz and enter, the speaker says, it is again these same pitrs — because that place is theirs. A foot must not be placed there at all. Step over it and come and go. So when you seat dogs and cats upon it, seat rabbits upon it, and coo and fuss over them, then afterwards they do that same cooing in your life. After that weep as much as you like and curse as much as you like; and abuse those who speak on such subjects as much as you like — but you will have to undergo it, and undergo it thoroughly.

A person can mock niti and niyam only for as long as his dhan bala lasts

A person can mock niti and niyam only for as long as he has dhan bala, he says. When he is seized by disease and the diseases begin to give him pain and there is no release from them, when his children begin to be ruined before his eyes and he weeps and begins showing and telling it everywhere — at that time all this tearing to shreds of niti, niyam and maryada is of no use.

You may be a crorepati, and no doubt you are, the speaker says — that is your prarabdha, that you are in crores at present. But you will one day become fit to beg, and perhaps not even fit to beg, if you are making mistakes of this kind. A person can mock niti and niyam only for so long as he has the strength of wealth. When, seized by disease, the diseases begin to give him pain and there is no release from those diseases; when his children begin to be ruined before his eyes and he weeps and begins to show and tell it in place after place — at that time all this tearing to shreds of niti, niyam and maryada does not come to his aid. Either we will keep a jogi now, he says, or later we will ourselves become a jogi.

Can the pitrs help directly?

When you keep your pitrs in a pure state and serve them in the proper manner, he says, then they hold the capacity to help in a direct manner. He calls it an experience of his own life, and says he does not usually relate his own experiences because they will not be digested — whatever is beyond your reach appears imaginary, as Brahmaloka does when you have not seen it, or as air would if you had not seen it.

The speaker gives one more matter. When you keep your pitrs in a pure condition and perform their seva in the right manner, then they hold the capacity to help you in a direct manner. It is an experience of his own life, he says; but he does not usually relate his own experiences, because they will not be digested and people will think it is imaginary talk. Whatever is beyond your reach, he says, appears imaginary. If you have not seen Brahmaloka it will seem imaginary — that does not mean it is not there. If you had not seen the air, you would take that as imaginary too.

Lie in an open unlit field at eight or nine on an ugra ratri and see for yourself

In villages, towards the fields where there is no light, on some special tithi — at the time of Holi, at the time of Diwali, or in some such parva kaal, some special ugra ratri when the possibility of tantric prayoga exists — lie down for a while at night, at around eight or nine, in an open place where there is no electric arrangement and the sky is clearly visible. Then, he says, you will see many things flying. You will see it directly; no siddhi is needed.

In villages, where there is no light, towards the fields and threshing floors — a subject he says he has spoken of many times — on some special tithi, at the time of Holi, at the time of Diwali, or in some such parva kaal, some special ugra ratri when there is the possibility of tantric prayoga and the rest, lie down there for a while at night, at eight or nine o'clock, in an open place where there is no arrangement of electricity and the sky is clearly visible. Then look, he says: you will see many things flying. You will be able to see it directly. No siddhi is required for it.

Call it with abuse if you want a real test — and he offers his own prayashchitta for the words

If you have a wish to take a real risk and to see whether or not something happens, he says, then when you see something flying past or sitting, call it with abuse — shout loudly and call it, saying, come here, show me who you are if you have the samarthya. He asks mothers and sisters to close their ears, apologises for the words, and says he will go and perform prayashchitta in the nisha kaal, in the fourth prahar puja.

If you have very much a wish to pick a fight, the speaker says — a taste for taking an arrow in the backside, to see whether something happens or not — then abuse it and call it. He asks the mothers and sisters to close their ears, saying that he is about to abuse, and asks their pardon: he cannot bear the situation and it has come right up to his throat, so he will have to give it. Then, he says, he will go and perform PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. in the nisha kaal at night; in the puja of the fourth prahar, in that sandhya, he will perform a separate prayashchitta for it. When something is seen flying past or sitting, call it with abuse. Shout loudly and call it: if you have the samarthya, come and show me who you are. And afterwards, he says, take the pleasure that comes.

Like the man bursting firecrackers, you will not be left in a state to say nothing happened

He compares it to a well-known viral video in which a man bursts a firecracker in his mouth, then bursts one in his hand and the hand disappears while he says nothing happens, then sits on a cylinder and sets it alight. That is what will happen, he says — nothing will happen, but you will not be able to say so, because these things will not leave you in a state fit to speak.

The speaker recalls a much-shared video by Ashish Chanchlani about bursting firecrackers, which he says everyone will have seen. A firecracker is burst in the mouth; a firecracker is burst held in the hand and the hand disappears — nothing happens, yaar, the hand is gone. Then he sits on a cylinder and sets fire to it, saying nothing happens on a cylinder; it is not shown, but it was very well shown that a flower was afterwards hung on his photograph. That is exactly what will happen, he says — nothing will happen. But you will not be able to say so. These things will not leave you in a condition fit to speak. If you have a great desire for practical research, he says, then do the research and see.

Should dogs and cats be kept in the house?

He says he will tell how people become characterless: look at those who keep dogs and cats in the house. Those whose threshold dogs and cats begin to cross, who go about carrying them in the lap, and where the dog or cat begins to eat from the same plate of food — their character too becomes like that of a dog or cat as time goes on. He says this is his own experience and that he is naming no one personally.

One more thing, the speaker says, about how people become devoid of character: look at those who keep dogs and cats in the house. Those who are in such a condition should analyse themselves, since he cannot speak of anyone personally and does not know anyone's circumstances — but this is his own experience and he is stating it. Understand it clearly, he says: those whose threshold dogs and cats begin to cross, who take dogs and cats into the lap and go about, where the dog and cat begin to eat from the same plate of food — their character too becomes like that of the dog and cat as time goes on. If you do not believe it, he says, watch and see.

Wanting to live like Bhairav or Datta means leaving home and family, not keeping their symbols

If you have a great wish to become Bhairav, a great wish to become a Bhairav sadhak, a great wish to become like Bhagavan Datta, he says, then adopt a life like theirs — leave home and family, and after that keep what you like.

You have a great wish to become Bhairav, the speaker says; a great wish to become a Bhairav sadhak; a great wish to become like Bhagavan Dattatreya. Then adopt their kind of life. Leave the household and family. After that, keep and go about with whatever you please.

If the Yudhishthira argument holds, your vehicle should travel above the ground as his did

To the four or five who argue that when Yudhishthira went, the dog in his form as Dharmaraja went with him, he answers: will you deny that? Then are you as truthful as Yudhishthira? He says it is read in the Mahabharata that the wheel of Yudhishthira's chariot stayed above the ground, in the air, because he was so great a knower of dharma and so lived in truthfulness — so those who cite him should find their own Ducati and Range Rover flying in the air.

Four or five people give the counter-argument, the speaker says, that when Yudhishthira went, the dog in the form of Dharmaraja went with him and was with him — will you deny this? Then are you as truthful a speaker as Yudhishthira, he asks. We have read in the Mahabharata that Yudhishthira, being furnished with dharma, had the wheel of his chariot remain above, in the air. So great a knower of dharma was he, so did he live with truthfulness. So those people who give the example of Yudhishthira ji — their vehicle too must remain in the air; they must not travel upon the earth. Their Ducati and Range Rover must be flying in the air, because they are Yudhishthira. If that is so, he says, it is a very good thing; then carry a dog in your lap and on your head, and why would we forbid it?

Bhagavan Datta struck the nagara at the ganika Pingala's house

He relates a story he says came in a good video by some gentleman about Pingala, whom Bhagavan Datta held as a guru: she was a ganika, a nagarvadhu, at whose house people stood in line, and a nagara was kept there which had to be struck at the cost of so many gold coins for her to come out and be seen once. Bhagavan Datta went there in the state of an avadhut and began striking the nagara again and again.

About the samarthya of Bhagavan Datta, the speaker says, a very good video had recently come from some gentleman, concerning Pingala, whom Datta held as a guru. It was a very good account: she was such a ganika, such a nagarvadhu, that people used to stand in line to go to her house. There is much discussion in it of who stood where, and of standing to catch a single glimpse. And a nagara had been kept there, for a single striking of which so many gold coins had to be given, and only then would she come once and be seen. Bhagavan Datta went to that place in the state of an avadhut, and going there began to strike the nagara again and again.

A rain of gold followed, and Pingala became his disciple

She came out flustered, wondering which rich man or chakravarti had come to strike the nagara so many times, and saw a faqir; laughing, she said, where will you give so much from — but tell me what I should do for you. He rained gold: God is God, he says, siddhis are in his every pore, and it is Bhagavan Datta who is directly the lord of all the siddhis. When the rain of gold occurred she became his disciple, and he took what he learned from her and held her as a guru.

She came out very flustered, the speaker says, wondering who so rich a person had come, what maharaj chakravarti had come, that the nagara had been struck so many times — how much money has he? And she saw a faqir. Great laughter came to her. She said, where will you give so much from? But tell me, what shall I do for you? But God is God, the speaker says: siddhis are in his every pore, and the lord of all the siddhis of samarthya is directly Bhagavan Datta himself. He had gold rained down. When the rain of gold occurred, she became his disciple; and what he learned from her, he accepted her in the form of a guru.

Datta walked with a cow as well as a dog, but only the dog is ever cited

If you have samarthya equal to Bhagavan Datta's, so that you can have a rain of gold made, then keep a dog and go about with a dog, he says. But Bhagavan Datta walked with a cow — why do you people not keep that cow? Datta's dog is visible to you and his cow is not. Keep the cow too.

So if you have such samarthya as Bhagavan Datta's, that you can have a rain of gold brought about, then keep a dog and go about with a dog, the speaker says. And Bhagavan Datta walked with a cow. Why do you people not keep that cow? Datta's dog is visible to you and his cow is not visible to you. Keep the cow too.

There is no samarthya in the mantra itself — it lies in conduct and discipline

If you cannot do it, he says, then stop blaming the devatas, the pitrs, the mantras and the learned. There is no samarthya in the mantra — the samarthya is in your conduct and in your discipline. Is there any niti or niyam in your life? When there is not, why are you saying anything to anyone else?

And if you cannot keep it and cannot do it, the speaker says, then stop finding fault with the devatas, with the pitrs, with the mantras, with the learned. There is no samarthya in the mantra. The samarthya is in your conduct, in your discipline. Is there any niti or niyam to your life? When there is none, then why are you saying something to anyone else?

A house is secure only once the mantras, stotras, kavachas and mala mantras of the protective deities are perfected

Until you perfect the mantras, stotras, Kavachs and mala mantras of the protective deities and become capable, he says, you will remain unsafe.

Know one matter, the speaker says: how you should now keep your house completely secure. So long as you do not perfect the mantras, the stotras, the kavachas and the mala mantras of the protective deities, and become one possessed of samarthya — for so long you will remain unsafe.

Is bhava alone enough to bring the deity?

No. Merely saying bhava, bhava — that if there is bhava the devi-devatas will come — will not happen, he says. Along with bhava one must also be worthy. Bhagavati Draupadi had within her the bhava by which Shri Krishna came at a single call, but she had also performed tapa of that level. All the great women and great men at whose single word Bhagavan used to come had first performed tapa of that level, and were then living that bhava — they were not presenting a false bhava got by listening to the tales of kathavachaks and turning sweet.

Understand it this way, the speaker says. Merely saying bhava, bhava — that if there is bhava the devi-devatas will come — that will not happen. Along with bhava, one will have to be worthy as well. Within Bhagavati Draupadi there was the bhava by which Bhagavan Shri Krishna used to come at a single call; but she had also performed tapa of that level. All the great women or great men who existed, at whose single word Bhagavan used to come — they had first performed tapa of that level, and were then living that bhava. They were not presenting this counterfeit bhava, turned sweet by hearing the tales of the kathavachaks. Always keep this in mind, he says.

The first two tasks are a chaukhat at the house and drinking water kept in a ghada in the kitchen

The very first work you should do, he says: make a chaukhat at your house; and in your kitchen let there be an arrangement for keeping drinking water — not in tanks, but in a ghada or in some such vessel. These two things must certainly be there.

The very first work you should do is this, the speaker says. Make a chaukhat at your house. And in your kitchen let there be an arrangement for keeping drinking water — not in tanks, but in a ghada or in some such vessel. These two things must certainly be there.

An abhimantrit iron trishul, however small, belongs at the main door

Third, he says, near the main door of your house there must certainly be a trishul — symbolic if need be, small if need be, but an iron trishul, one that is fully Abhimantran-ed. He says the whole vidhi for this was already given on the channel two or three years ago.

Third, the speaker says, near the main door of your house — symbolically if you like, small if you like — there must certainly be a trishul there. Let it be an iron trishul, one that has been fully abhimantrit. This entire vidhi, he says, was already told on the channel two or three years ago. Do all of this and keep it so.

Every member of the family must be brought to sadhana, and that is the sadhak's responsibility

The fourth thing is every member of your family: if you are a sadhak, that is your responsibility. Your doing it alone will not work. Gradually have everyone perform sadhanas, even for half an hour, he says — and if in twenty-four hours you cannot take out even half an hour, then dhikkar upon your life, and you have come here by mistake.

The fourth thing, the speaker says, is every member of your family. If you are a sadhak then it is your responsibility. Your doing it alone will not serve. Gradually have everyone perform sadhanas — have them do half an hour if that is all. If in twenty-four hours you cannot take out even half an hour, he says, then dhikkar upon your life; you have come here by mistake.

Birth in a Sanatani household has taken place for the sake of sadhana alone

Why, he asks, has your birth taken place in the house of a Hindu, as a Sanatani? However calamitous your condition, however destitute you may be, your birth has taken place for the sake of sadhana alone. Had that not been the intention you would have been given birth abroad, or among others of that kind. There were some good deeds behind it, that even if the birth was in the lowest family, a path has been given to you — because what you may obtain here will be obtained nowhere else.

Why, the speaker asks, has your birth taken place as a Sanatani, in the house of a Hindu? If your birth has taken place in the house of a Hindu, then however calamitous your state, however destitute you are, your birth has taken place for the sake of sadhana alone. Remember this. Had that not been the thing to be done, he says, you would have been given birth abroad, or among such others of a different faith. There were some good deeds, so that even though your birth occurred in however low a family, a path has been given to you — because the thing you may obtain here will not be obtained anywhere at all.

Which mantras are open to everyone to begin with?

Begin with the devi-devatas of your own kula, he says. Of what is authorised for you: everyone can do Panchakshari, everyone can do the 32 Namavali, everyone can do Jayanti Mangala.

How will you first have it done, the speaker asks. Have it done of the devi-devatas of your own kula. Of whatever is authorised for you: everyone can do Panchakshari; everyone can do the Durga 32 Names; everyone can do Jayanti Mangala Kali.

When should nyasa be learned?

When you have done five or ten thousand, also learn to do the Nyasa of it, he says. And do not get stuck on the view that we have only to do two or three thousand japa, only four or five thousand, that we do not have to do more japa, that our work is done with this much — it is by saying exactly this, he says, that people are cheated and drawn to someone: do not labour.

When you have done five or ten thousand, the speaker says, then also learn to perform its nyasa. And one more thing: do not get stuck on this subject by listening to fools — that no, we have only to do two or three thousand japa, we have only to do four or five thousand japa, we do not have to do more japa, our work is done with this much. It is this that people run from, he says; and it is by saying exactly this that someone is cheated and drawn towards the speaker: do not labour. And the person who gives you the convenience that yes, without labour you will obtain siddhi — caught in the net of that eloquence, you start walking behind such people exactly like a sheep.

Experiences begin at five or ten thousand japa, but nothing is accomplished by that alone

Nothing is going to happen with five or ten thousand, he says: take it to five or ten thousand and even then much will begin to be experienced, but nothing is going to be accomplished with that much. See at what level those you have to deal with directly have made their preparation — the samarthya within you too should be of that level, and only then will the work be done.

Become one possessed of samarthya, the speaker says; become possessed of paurush; recognise the samarthya within you. Nothing is going to happen with five or ten thousand. Take it up to five or ten thousand and even so a great deal will begin to be experienced — but nothing is going to be accomplished with that much. See at what level those with whom you have to deal directly have made their preparation. Videos keep going viral. The samarthya within you too should be of that level. Only then will the work be done.

Tapobala is lost at every turn through curses and abuse, and its prayashchitta must be done

Stop the loss of tapobala at every little thing, he says — giving curses, giving abuse as he does. He says he sits with a quota, that he will speak so much and abuse so much and will then perform its prayashchitta; that if he is doing ten thousand nama japa through the day, then two or four abuses are nothing against those ten thousand, and it is a compulsion because without abusing you will not understand. There is a cause behind his, and it is a good cause; yours will have no good cause and will be given out of dvesha — so do not give it, since it is a loss of tapobala.

And stop the loss of tapobala at every little thing, the speaker says — the giving of curses, the giving of abuse as he himself does. He says he sits with a quota: I will speak this much, I will abuse this much, and then I will perform its prayashchitta. You are not coming to watch, he says; how would you know that when I sit and abuse I will simply remain as I am afterwards? If through the day he is completing ten thousand nama japa, then out of those ten thousand, giving two or four abuses is nothing against it — and it is a compulsion, because without abusing you will not understand. It has to be given. There is a cause behind mine, he says; it is a good cause, and therefore I give it. You will have no good cause; you will be giving it out of dvesha. Do not give it. It is a loss of tapobala, and it should not be given.

With which sadhana should one begin?

Now begin sadhana, he says — first of all of the devi-devata of your own kula; otherwise make whatever choice you wish from among all these mantras and then do japa and the rest. If you do it in conformity with the niti, niyam and maryada, you will have great benefit.

Now begin sadhana, the speaker says. First of all, of the devi-devata of your own kula. Otherwise, from among all these mantras make whatever choice you wish, and after that perform japa and the rest. If you perform it in conformity with the niti, niyam and maryada, you will obtain very great benefit.

Which outward observances are compulsory?

In the Sanatan samskriti — in the tantra marga, the Nath marga and the Vedic marga alike — the Yajnopavita is a separate matter, he says, but even after that: wearing a kada on the hand, wearing a mudrika on the fingers, a kanthi or a mala at the throat, a waist thread at the waist so that it is bound and not left open, a kada on the foot, and a shikha on the head. These, he says, are certainly compulsory.

One more related matter, the speaker says. You will know that in the Sanatan samskriti, or in the tantra marga, in the Nath marga, in the Vedic marga, in all of them — the yajnopavit and the rest is a separate subject. But even after that: the wearing of a kada on the hand; the wearing of a mudrika on the fingers; a kanthi at the throat, or a mala; a waist cord at the waist, that the waist be bound and not left open; a kada on the foot; and a shikha upon the head. These, he says, are certainly compulsory.

Grow the hair for a year or two without letting scissors touch it, men especially

Try growing the hair once, he says. If you are not under some compulsion, not in a service where the hair must be kept short, then grow it: without letting scissors be used, grow your hair for a year or two, and afterwards you may have it cut if you wish. He addresses this especially to men, and to those who are getting no siddhi, having no experience, whose circumstances have become poor and mean, who are always weeping — let those people grow their hair. It is not a matter of a mannat: keep it groomed, try it for a year or two, and within a year and a quarter you will understand, and there will be a difference of earth and sky.

Try growing your hair once, the speaker says. Everyone keeps the hair short; if there is no such compulsion on you, if you are not in a service in which the hair must be kept short, then try growing the hair once. There is no matter of growing the hair without cause. Grow the hair; without letting scissors be used, grow your hair for a year or two, and afterwards you may have it cut. But look, he says: one who is getting no siddhi, who is having no experience, who has become poor and coarse, who is always weeping — let those people grow their hair. He says he is saying this especially to men. Let scissors not be used in the hair at all. There is no matter of a Mannat here. Keep it groomed; do it for a year or two and see. Within a year and a quarter you will understand; there will be a difference of earth and sky. Where you used to weep that nothing is going to happen, much will happen — and it is not only a matter of growing the hair, he says, but of doing it while performing sadhana. Behind every one of these things there has been some cause.

Mahabhairav should be taken up after the initial sadhanas, his stotra having that capacity today

After the initial sadhanas, certainly do Mahabhairav, he says. In today's time there is that kind of capacity in his stotra; a great deal can happen.

After the initial sadhanas, the speaker says, certainly perform Mahabhairav. In today's time there is that kind of capacity in his stotra. A great deal can come about.

Where does the practice usually go wrong?

The trouble comes, he says, when you are already sunk in the pit and at that time you want the work to be done in four days or forty days — then you are stuck, and it does not happen. It will happen, but it will take six or seven months, and you have no patience within you. So you keep changing deity, keep changing baba, keep changing dham; nothing happens, and after two years you are standing in the same place and sunk deeper.

Where does the trouble come, the speaker asks. When you have already sunk completely into the pit, and at that time you want the work to be done in four days or in forty days — then you get stuck, and it does not happen after that. It will happen; six months, seven months of time will be taken. But you have no patience within you. So you keep changing the deity, keep changing the baba, keep changing the dham. Nothing happens, and even after two years you are standing in the same place, and you have also sunk into the abyss. You wander around ten places and pick up ten more malas.

What is the best approach when one is already in difficulty?

The best thing when you are in difficulty, he says, is to take help — but from one person. Let the help be only this much, that we remain safe. After that, at the point where you become a little safe and get a little stability, increase your own samarthya.

He first warns that in wandering from place to place, some entanglement may arise — your wife is beautiful, your sister is beautiful, and if something crooked occurs there you will be caught in a separate difficulty. The best course, the speaker says, when you are in difficulty: very well, take help — but take it from one person. Let the help be only so much, that we remain safe. After that, at the point where you become a little safe and obtain a little stability, increase your own samarthya.

What daily schedule of japa should a householder keep, and in what order?

Take out time, he says, and make a schedule even of half an hour of japa. If your time is not fixed, then whenever you get time in the twenty-four hours: if you have eaten, bathe, change your clothes, sit on the asana, light dhoop and deep, do the five minutes of initial smaran of Guru and Ganapati, and then come on to the main purashcharana you have to do.

Take out time, the speaker says, and make a schedule even of half an hour of japa — that we will do japa for half an hour at least. If your time is not fixed, then whenever you get time within the twenty-four hours: if you have eaten, then bathe, change your clothes, sit on the asana, light dhoop and deep. Do the five minutes of initial smaran and the rest, of Guru and Ganapati. After that, come on to the main PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. you have to perform.

At minimum, an anushthan of five lakh Panchakshari — a hundred malas make ten thousand japa

If you can do nothing else, he says, do at least an anushthan of five lakh of Panchakshari. If you do a hundred malas, then a hundred malas means ten thousand japa.

And if you can do nothing at all, the speaker says, then perform at the least an anushthan of five lakh of Panchakshari. If you do a hundred malas — a hundred malas means how much? Ten thousand japa.

The count builds to thirty lakh Panchakshari, after which Mahabhairav is done with samput

You will get the practice, he says, and will comfortably do a hundred malas of Panchakshari in an hour. When you have done five lakh of Panchakshari, then ten lakh, then twenty lakh, and go on until the day you take it to thirty lakh — then when you sit to do Mahabhairav, after forty-one days the forty-second day will not be able to stay empty. Doing samput with this same Panchakshari, again and again, you will keep Mahabhairav awakened.

You will get the practice, the speaker says, and will be able to do a hundred malas of Panchakshari japa comfortably in an hour. When you do five lakh of Panchakshari, then ten lakh, then twenty lakh, and going on and on take it to thirty lakh — after that, when you sit down to do Mahabhairav, then after forty-one days Mahabhairav will not be able to remain empty on the forty-second day. Making Samput with this very Panchakshari, again and again and again, you will keep Mahabhairav awakened.

Such a sadhak need not even touch the afflicted person to act

Wherever the need arises — if it seems to you that the prayoga and effect of some foul kshudra tantra has fallen upon your daughter, your sisters, your wife or mother, or upon anyone at all — you will not even need to touch that person, on account of your tapobala.

Where the need falls upon you, the speaker says — where it seems to you that here the prayoga and prabhava of some malin kshudra tantra has occurred, upon our daughter, upon our sisters, upon our wife or mother, or upon anyone at all — you will not even need to touch that person. On account of your tapobala.

You sit and remember, and the method of the counter-prayoga arises in the buddhi of itself

You will simply sit and remember, he says, and your buddhi will become so firm that all these things will come into your mind of their own accord — how the prayoga is to be done, what prayoga is to be done. By mental strength you will become capable of catching that whole thing and turning it back.

You will only sit and remember, the speaker says, and your buddhi will become so firm — I am telling you now, but all these things will come into your mind of themselves. How the prayoga is to be done, what prayoga is to be done. By mental sturdiness you will become capable of taking hold of these things completely and turning them back.

With thirty or forty lakh Panchakshari behind it, diksha makes the growth swift

And if by chance your diksha has taken place, he says, it will not take you long to become tremendous — provided you have kept up thirty or forty lakh of Panchakshari japa. Prarabdha is in its place, suffering is in its place, and the samarthya of the mantras is in its place.

And if by chance your diksha has taken place, the speaker says, it will take you no time to become tremendous and formidable — if you have kept thirty or forty lakh of Panchakshari japa done. Prarabdha is in its own place; suffering is in its own place; and the samarthya of the mantras is in its own place.

Having reached Pratyangira in krama diksha, little effort remains for her mantra siddhi

If in Krama Vidya diksha you have gone as far as Mahapratyangira, he says, then you will not have to make very much effort for the siddhi of Bhagavati Pratyangira, for the siddhi of her mantras. And if her kripa has come and you have done the purashcharana of the mantras, then when all this falls before you, the capacity to break it in a second will be within you.

And if, in krama diksha, you have gone as far as Pratyangira, the speaker says, then for the siddhi of Bhagavati Pratyangira and the rest you will not have to make very much effort — for the siddhi of her mantras. And if her kripa has occurred and you have performed the purashcharana of the mantras, then when all this comes before you, the capacity to break it in a second, in a second, will arise within you.

People never get prepared because they wander between mantras and never grip one deity

They keep wandering, he says, asking which mantra we should do — they are unable to grip the deity at all. He gives his own case: he does seva-puja in the Vindhya kshetra; if tomorrow he goes to Patan Devi he will take darshan of Bhagavati there, but will not do japa of any mantra of Patan Devi — even there he will do japa of the mantra of his own Vindhyavasini, will read her kavach, will read her mala mantra, will recite her sahasranama.

But when there is no preparation within you at all — why is it that people are unable to get prepared, the speaker asks. They keep wandering: which mantra should we do? They are unable to grip the deity at all. If today we are doing seva-puja in the Vindhya kshetra, he says, and tomorrow we go — we are going now to Patan Devi — then at Patan Devi we will take darshan of Bhagavati, but there we are not going to do japa of any mantra of Patan Devi. Even going there, we will do japa of the mantra of our own Vindhyavasini alone; we will read her kavach alone, read her mala mantra alone, recite her sahasranama, do hers. You too must do exactly this, he says.

Whose mantra does one do at a tirtha or a kunda?

If tomorrow you go to Kamakhya ji, he says, then do there whatever is written in the video for the sake of Bhagavati Kamakhya — but whose japa will you do everywhere? In the kunda, whose japa is to be done? Going to the tirthas, for the sake of siddhi, which one? Only that of your own ishta-aradhya. Not differently in each place — that having gone to Pitambara Mai you are doing Baglamukhi japa, dushtam vacham mukham there; having gone to Dhumavati, Ma Dhumavati dhum dhum dhuma there. Not that. In all ten kundas his japa alone will run, because the root is the same.

If tomorrow you go to Kamakhya ji as well, the speaker says, then for the sake of Bhagavati Kamakhya do everything there that is written in the video. But whose japa will you do everywhere? In the kunda, whose japa is to be done? Going to the tirthas, for the sake of siddhi, which one? Only that of your own ishta-aradhya. Not separately in each place — that having gone to Pitambara Mai you do Baglamukhi japa there, dushtam vacham mukham; having gone to Dhumavati, Ma Dhumavati dhum dhum dhuma there. Not at Dhumavati. In all ten kundas everywhere, his japa alone will run — because the root is that very one. So you have only one thing to do.

Begin with Datta's dev diksha vidhan, the chaukhat, the water place and daily panchbali, then jeev and plant seva

The beginning is made from the house, he says. So first of all your dev diksha vidhan of Bhagavan Datta; the chaukhat of your house; the place for drinking water; panchbali — let all this be daily. After that comes jeev seva, and after that the seva of trees and plants: begin the seva of some one tree or plant.

The commencement, the beginning, you will make from the house, the speaker says. So first of all your dev diksha vidhan of Bhagavan Dattatreya; the chaukhat of your house; the place for keeping drinking water; panchbali — let all this be daily. After that comes Jeev Seva. After jeev seva comes the seva of trees and plants: begin the seva of some one tree or plant.

Tapobala rises and the malin pitrs turn shubhra, capable and engaged in your protection

Your tapobala will begin to increase, he says. The pitrs will begin to become of a shubhra hue; the upa-pitrs and the malin pitrs will become capable and pure and will become engaged in your protection, becoming those who stand with you at every step.

Your tapobala will begin to increase, the speaker says. The pitrs will begin to become of a shubhra, white hue. Those who are upa-pitrs, those who are malin pitrs, will become possessed of samarthya and, becoming pure, will become engaged in your protection — becoming those who accompany you at every step.

On which tithi should the Gita paath of one's aradhya be done?

After doing this for three to six months, he says, your next work — and in between, from time to time — on Ekadashi you should do the Gita paath of your aradhya, or on whatever tithi is your aradhya's. Do it once a month or once a paksha; do a paakshik paath. If you do Bhagavati's, then do it on Ashtami, Navami or Chaturdashi; do it on Purnima or Amavasya. If you do Ganapati ji's, do it on Chaturthi, do it on Chaturdashi. On Sankranti, everyone's can be done.

After doing this for three to six months, the speaker says, your next work will be — and in between, from time to time, as needed — on Ekadashi you should do the Gita paath of your aradhya, or of whatever tithi is your aradhya's. Do it once in the month, or once in the paksha; do a paakshik paath. If you do Bhagavati's, then do it on Ashtami, Navami or Chaturdashi; do it on Poornima or Amavasya. If you do Ganapati ji's, then do it on Chaturthi, do it on Chaturdashi. On Sankranti, everyone's can be done.

On which tithis is the Gita paath of Bhagavan Shiva done?

If you have to do the Gita paath of Bhagavan Shiva, he says, then do it on Panchami, do it on Trayodashi, do it on Dwadashi, do it on Chaturdashi, do it on Amavasya or Purnima. Choose one tithi and begin doing it.

If you have to do the Gita paath of Bhagavan Shiva, the speaker says, then do it on Panchami, do it on Trayodashi, do it on Dwadashi, do it on Chaturdashi, do it on Amavasya or Purnima. Choose one tithi, and begin doing it.

Where should a mantra be perfected before going to a tirtha?

In five or six months a great difference will have come, he says, and only then should you go to a tirtha and perfect the mantras. Before that, perfect the mantras in a temple: if it is the Mahabhairav mantra, then perfect it in a Shiva temple alone. Do only one mala of japa — he says he is not saying you must do a hundred malas of Mahabhairav; but Panchakshari after five lakh.

In five to six months a very great difference will have come, the speaker says. Only then should you go to a tirtha and perform the siddhi of the mantras. Before that, perform the siddhi of the mantras in a temple. If, for example, it is the Mahabhairav mantra, then perfect it in a Shiva temple alone. Do one mala of japa. He says he is not saying that you must do a hundred malas of Mahabhairav — but Panchakshari, after five lakh.

One with no guru should do four lakh japa of the ekakshari of Datta's dev diksha vidhan over a year

Assuming you have no guru, he says, then take the dev diksha vidhan of Bhagavan Dattatreya: if you did even one lakh japa of the Ekakshari, four lakh japa, then a great deal will come about. Do a minimum of four lakh japa of the ekakshari. It will take time — take a year — but after a year there will be a difference of earth and sky between your condition today and your condition then.

You have done five lakh of Panchakshari, the speaker says. If there is a diksha vidhan — the dev diksha vidhan of Bhagavan Dattatreya — and you have no guru, which is what he is assuming, then if you have done even one lakh japa of the ekakshari of the dev diksha vidhan, four lakh japa, then a great deal will come about. Do a minimum of four lakh japa of the ekakshari. It will take time; take a year over it. But after a year, between your condition today and your condition then there will be a difference of earth and sky.

An advertised course sells the siddhi of all ten Mahavidyas over Zoom

He describes an advertisement that keeps appearing on Facebook in which a man speaks about the ten Mahavidyass, claiming to have transformed the life of several thousand — five thousand — people, though from no angle does he look fit to transform even his own life. He says the man announces classes on Zoom for the siddhi of the ten Mahavidyas, that he appears to be barely twenty-two or twenty-three years old, and asks the listener to consider what he is going to do.

An advertisement keeps coming again and again on Facebook, the speaker says, in which a person is speaking about the ten Mahavidyas, and whose video he had also shared. He says he has transformed the life of several thousand — five thousand — people. But from no angle at all does it seem that he is in a condition even to transform his own life. It is plainly evident, he says, that this thing is entirely fake. And he says there will be classes on Zoom, for the sake of siddhi of the ten Mahavidyas. Consider it, he says: not one, he is having the siddhi of ten Mahavidyas done. To look at, he seems barely twenty-two or twenty-three years old, and he has already accomplished the siddhi of the ten Mahavidyas. You will say do not look at his age — we are not looking at age, he says; we are looking at what he is going to do.

Repetition makes a falsehood feel true, which is why reference must be taken from the shastras

Because, he says, when you see a negative thing again and again, however much a lie the man is telling, on hearing it again and again it begins to feel true to you. That is why one says: take reference of the shastras. Who knows, he says, perhaps we too are sitting and telling lies — so read the shastras, read the Puranas; do svadhyaya. Do not accept me, but listen to what I say and accept that.

People have now started giving positive responses to that advertisement, the speaker says. So when you see any negative thing again and again — however much of a lie he may be telling — on hearing it again and again it begins to feel true to you: that he is telling the truth. This is why it is said: take the reference of the shastras. Who knows, perhaps we too are sitting and telling a lie. So read the shastras, read the Puranas. He says he tells people again and again to do svadhyaya. Do not accept me, but listen to my words and accept those. Hold dvesha towards me, hold ahankara towards me, laugh at me, think ill of me — there is no problem, he says. You are a Hindu, a Sanatani. For your own welfare, for the honour and protection of your sisters and daughters, do sadhana and become one possessed of samarthya. And having become so, sit and abuse me as much as you like.

Bhagavati reckons the consequence, and the samarthya you gain stays yours regardless

Bhagavati will see it, he says: whatever the punishment or the result, good or bad, that will remain between you and us. But the samarthya you obtain — there is no telling to what level you will become capable of doing good to your family with it.

Bhagavati will see it, the speaker says. Whatever its punishment, or whatever its result, good or bad, will remain between you and us. But with the samarthya you will obtain, there is no telling to what level you may become capable of doing kalyan to your family. Remember this, he says.

After the house is secured, the next stage is japa in the temple near it

One more matter after this, he says: first you secured the house, you did japa and tapa in the house, which is the whole subject discussed. The second subject that comes after it is japa in the temple — whatever temple there is near your house.

One more matter after this, the speaker says. First you made your house safe; you performed japa and tapa in the house — the whole subject upon which all of them have had this discussion. The second subject comes after it: japa in the temple. Whatever temple there may be near your house. He notes that many people whose videos go viral repeatedly say: go to the temple, you should have a group, everyone should come to the temple at one time. He says people will never do it.

Hanuman's devotees fill the temples on a Tuesday, but look at the bhakti taking place there

On Tuesday the devotees of Hanuman ji will certainly go, he says — but do look at the condition of the temples. Hanuman ji's devotees will certainly go, but what kinds of bhakti take place there you will understand very well.

On Tuesday, the speaker says, the devotees of Hanuman ji will certainly go — but do look at the condition of the temples. Hanuman ji's devotees will certainly go. But what sorts of bhakti take place there, you will come to understand very well.

At a new Shiva temple, ghee was poured over the Shivling while Jaunpur was being discussed

He describes going to a newly built temple to perform a good shringar for Baba, and finding women already there: where had you gone, oh I was in the village at Jaunpur, when did you come, I came just now — all this while Shiva ji is being bathed and a full anointing with ghee is being done. Shiva ji, he says, is listening to the story of Jaunpur; my wife is pregnant, and so on.

A new temple had been built there, the speaker says, and he went, saying that today Baba has a new temple and we will do a good shringar; and he arrived with everything. The mothers had already reached there before him. Where had you gone? Oh, I was staying in the village, at Jaunpur. When did you come? I came just now — and in the midst of that they are bathing him. A full anointing of Shiva ji with ghee is going on. Shiva ji is listening to the story of Jaunpur. Had you gone to Jaunpur, yes. My wife is pregnant. All this while they go on bathing Shiva ji — these are the mantras you are reading, he says; this is the puja you are performing on going to a temple.

Gossip runs before, during and after the puja, and then the complaint is that Shiva shows no kripa

And they say we come every day, he says — and this is what must happen every day. Then afterwards they say Shiva ji is not showing kripa, we worshipped Shiva ji our whole life. At the time of death, he says, the devatas of Jaunpur will come to take them. Discuss the place you have gone to; do seva-puja concerning the one for whose sake you went. Instead, before the puja, after the puja and during the puja, all three, gossip about one another is running.

We come every day, they say; and this must be what happens every day, the speaker says. Afterwards they will say that Shiva ji is not showing kripa — we worshipped Shiva ji our whole life through. At the time of death, he says, the devatas of Jaunpur will come to take them away. Discuss the place where you have gone; do seva-puja for the one on whose account you went; do something for him. That you will not manage. You will talk of Jaunpur, of Mirzapur, of this one and that one. This is your puja: before the puja, after the puja and during the puja, in all three, gossip about one another is running. From where, he asks, will the devas show kripa upon you?

In that atmosphere he forgot the whole Rudrashtakam mid-japa

He says he was doing an ordinary japa of the Rudrashtakam and forgot — he forgot the whole Rudrashtakam. What is going on, he asked himself; where have we got stuck, what place have we come to, what is happening. Those who disturb themselves, he says, will disturb others too.

And those people who are doing nothing at all are sitting there smiling in that direction, the speaker says. He was doing an ordinary japa of the Rudrashtakam. He forgot. He forgot the whole Rudrashtakam. He said, what is going on here? Where have we got stuck? What place have we come to? What is happening? See, he says: they will disturb themselves and will disturb others as well. He says he was writing about this in the group and then decided to leave it, since people would say he sees only the negative everywhere — but one becomes the victim of the negative.

Basaha Baba is Nandi Baba, and when he was called out everyone in the temple lost their place

A baba ji arrived, he says, perhaps a shopkeeper of some shop, and started off first of all with Jai Basaha Baba, Jai Basaha Baba. Basaha Baba, he explains, is what Nandi Baba is called; basaha means the bull. So he first propitiated Nandi Baba as Basaha Baba — and hearing his mantra, everyone sitting there forgot everything.

In the middle of that, the speaker says, another baba ji arrived — possibly the shopkeeper of some shop. He came and started off first of all: Jai Basaha Baba, Jai Basaha Baba. Basaha Baba is what Nandi Baba is called; basaha is what the bull is called. So he came and first of all propitiated Nandi Baba as Basaha Baba. Hearing his mantra, all the people sitting there had forgotten everything. So loudly was he calling to Baba: come, Basaha Baba, bring Shiva ji from Kailash. There was no mantra of any kind, no song of any kind; he was saying it straight and direct.

Those sitting in japa, tapa and puja in a temple are not to be disturbed

Nobody teaches these people, he says, that if ten people are sitting in the temple doing japa, tapa and puja, they are not to be disturbed. If we too have to do it, and to do it with bhava, then do it quietly — not deliberately come and start ringing the bell, and all this forced and crooked business. Do not, in the attempt to show yourself a great devotee, commit such indiscipline in a temple; better, he says, that you do not go at all and call Basaha Baba at home.

Where does this come from, the speaker asks; where does this absence of discipline come from? You will say it is the bhava of a devotee. It is by hearing only this one kind of episode, he says, that such people go there and behave loudly. Nobody teaches them that if ten people are sitting there in the temple doing japa, tapa and puja, they are not to be disturbed. If we too have to do it, and to do it with bhava, let us do it quietly — and not deliberately come and begin ringing the bell, and all the forced and crooked rest of it: O Basaha Baba, quickly bring Baba, as though Shiva ji is about to come and go. And, he adds, had the Nag Devata they were calling actually manifested, it would have taken them no time to faint. Do not commit such indisciplined misdeeds in a temple in the attempt to display yourself a great devotee. Better than that, he says, is that you do not go at all — stay at home and call Basaha Baba there.

After the house and the temple, the tirtha dham comes next, undertaken for the kula pitrs

So the house is done and the temple outside the house is done, he says; after these two, advance towards the tirtha dham. Think for the sake of the kula pitrs. If you want the samarthya and awakening of the mantras completely, then the responsibility of restoring all those whom you have destroyed in your life, your kula and your ancestors, is this generation's.

So the house was one thing, and the temple outside the house another, the speaker says. After these two, advance towards the tirtha dham. Think for the sake of the kula pitrs. If you want the samarthya and the jagriti of the mantras completely, then whatever destruction you have accomplished in your life — your kula, your ancestors — the responsibility of restoring all of them belongs to this generation. Remember this.

This generation has seen the old ways and borne the tragedies, and the future rests on it

You are a generation, he says, that has seen all the things of earlier times and has borne great tragedies, and the future rests on you. If you dismiss these things as superstition and walk away with abuse, then when your next generation suffers it will abuse you; and if you prepare it today, that same generation will thank you tomorrow and call you my great grandfather.

You are such a generation, the speaker says, as has already seen all the things of earlier times. You have borne great tragedies, and the new that is the future rests upon you. If you go off calling these things old-fashioned superstition and abusing them, then when your next generation has to undergo it, it will abuse you. And if you prepare it today, this same generation will give you great thanks tomorrow. It will call you my great grandfather — how great our great-grandfather was, how great our mother, our grandmother was. But you have no leisure, he says: our sister-in-law is bad, our husband is bad, our neighbour is bad; we have a foreign car, we have this.

The sankalp to take is that Bhagavati give sadbuddhi to a wrong-minded member of the house

He is not saying, he clarifies, that you should take a sankalp that Bhagavati manifest before you. Take a sankalp: if there is someone in your house of wrong understanding, then perform puja taking a sankalp for his sake — that Bhagavati, give him sadbuddhi. Unity will come into the family, and only then will you be able to fight those who wish your destruction.

Beyond all these material possessions, think of this too, the speaker says: when you begin to walk on this path, take the sankalp for exactly this. Where are we saying, he asks, that you should straight away take a sankalp that Bhagavati manifest before you? Take a sankalp. If there is some person of wrong understanding in your house, then take a sankalp for his sake and perform puja: Bhagavati, give this one sadbuddhi. Unity will come into the family, and only then will you be able to fight those who desire your destruction. There is no unity in your family; the sisters-in-law think ill of one another; brothers and nephews are cut up in quarrels among themselves. Nothing is going to happen, he says. First save yourself and your family, then come to save the country and society.

Society once held up the charitra of Ram, Lakshman and Bharat as the example of family conduct

Without deva kripa the family too will not survive, he says. Formerly the charitra of Bhagavan Shri Ramchandra ji Maharaj was shown, and the charitra of Lakshman ji, and people used to give that example in society — these two brothers are like Ram and Lakshman; the younger never sets aside the word of the elder; if this one is Ram then that one is Lakshman, and that one is Bharat in person, who never speaks to his elder brother meeting his eyes. Today, he says, it is Spiderman and Hulk; the world of Marvel is running.

So long as there is no deva kripa, the speaker says, this family too will not survive; and there is a cause for the split in the family. In earlier times the charitra of Bhagavan Shri Ramchandra ji Maharaj used to be shown, and the charitra of Lakshman ji; and people used to give that example in society: these two brothers are like Ram and Lakshman. The younger brother never sets aside the word of the elder — the brother is like Lakshman; if this one is Ram then that one is Lakshman, and this one is Bharat in person, who never speaks to his elder brother while meeting his eyes. It used to happen, he says; you will have been witnesses to it among your elders, and will have seen your elders praising one another in this way. What happens today? This one is Spiderman, threads come out of his hand; this one turns green like the Hulk in anger. This is what runs — the world of Marvel is running. He says that if he says more, someone will straightaway become a target, so he does not wish to say it.

The child made Bal Mukund at Janmashtami is made a joker on 25 December

There is no discussion of Krishna and Balaram at all, he says. When Janmashtami comes, all the boys are made Bal Mukund and the girls are made Radha ji, and that is that. Then 25 December comes, and on that day the same child who had been made Krishna becomes the Santa uncle, a joker. Can Krishna ever become a joker, he asks — the very child you make Bhagavan Shri Krishna you then make a joker again.

There is no discussion of Krishna and Balaram anywhere at all, the speaker says. And from where would the discussion of Krishna and Balaram come? When Janmashtami arrives, all the boys become Bal Mukund; the girls are made into Radha ji; and that is the whole of it. Then 25 December comes. On that day the same child who had been made Krishna becomes the ho-ho-ha-ha Santa uncle, a joker. Can Krishna ever become a joker, he asks. The very child you are making Bhagavan Shri Krishna, you then make a joker again. Think a little, he says.

Bhagavati Sati took the form of Sita to test Shri Ram, and Shiva renounced her for it

Had you heard the Puranas, he says, you would know why Bhagavan Shiva renounced Sita — that is, Bhagavati Sati, not Parvati ji — when she assumed the form of Bhagavati Sita and went before Ram ji to test him. He notes this whole subject is according to kalpa bheda, but that at least this much must be known: because she took on the form of Bhagavati Sita, Bhagavan Shiva renounced her, saying that you had gone into the form of the Mother alone.

If you had heard the Puranas, the speaker says, you would know that when Bhagavati Sati — though this was a leela — assumed the form of Sita ji and went before Ram ji to take a test. You know this episode: why did Bhagavan Shiva renounce Sita ji? At what time did he do it? What did he do? All this subject stands according to kalpa bheda, he says, but this much must certainly be known: that when Bhagavati Sati — Sati, not Parvati ji — had taken on the form of Bhagavati Sita, for this reason Bhagavan Shiva renounced her, saying that you had gone into the form of the Mother alone. Bhagavan Shiva sees Bhagavati Sita in the form of the Mother only.

Ram and Sita regard Hanuman as their first son, which is why he is king of Ayodhya

In the form of Bhagavan Hanuman ji it is the Mother too, he says: Bhagavan Shri Ramchandra ji Maharaj and Bhagavati Maiya Sita regard Hanuman ji as their first son. It is for this reason that Hanuman ji is today the king of Ayodhya — the rajpath was given to him, and seated in Hanumangarhi he is ruling.

In the form of Bhagavan Hanuman ji, it is the Mother too, is it not, the speaker says. Bhagavan Shri Ramchandra ji Maharaj and Bhagavati Maiya Sita regard Hanuman ji as their first son. This is why Hanuman ji is today the king of Ayodhya. The rajpath has been given to him alone, and seated in Hanumangarhi he is ruling. So when she fashioned that guise to take a test, he renounced her — and here you make your child Krishna and then make him a joker again, make him a jungle figure again. Decide for yourselves, he says.

The kathavachaks taught ras leela and Krishna the rasiya in place of paurush

Had you known this episode and taken it seriously, he says — not merely as imaginary tales for entertainment — and had the kathavachaks explained this subject to you, this ruin would not have happened. If they had leisure from showing ras leela, from making Bhagavan Shri Krishna a rasiya and going on with rasik, rasik, and if they had given that kind of message into society, then today you too would have made your child possessed of paurush.

Had this episode been known, and had you taken it seriously, the speaker says — not merely, like imaginary stories, for the sake of entertainment — had you taken it seriously, and had these kathavachaks explained this subject to you, then this ruin would not have occurred. This ruin would not have occurred. If people had leisure from showing ras leela; if they had leisure from making Bhagavan Shri Krishna a rasiya, from going on with rasik, rasik; if they had got the time and had given that kind of message into society — then today you would have made your own child possessed of paurush too: that once you have become Krishna, then walk on the path of Krishna from now on.

A child dressed as Krishna should be made to recite eighteen shlokas of the Gita

Krishna ji, he says, had the whole eighteen adhyayas of the Bhagavad Gita by heart — so recite eighteen shlokas to us; now sit. Recite Dharmakshetre Kurukshetre, the first shloka; sit down. Have the child memorise shlokas in the sitting room: you had become Krishna, so now you will have to memorise shlokas, and along with it you too will come to know them. And where the Bhagavad Gita has been memorised, kalyan is bound to happen — whether laukik gati comes or not, paralaukik gati will certainly come, since there are so many subjects in the Gita mahatmya.

Krishna ji had the whole of the eighteen adhyayas of the Bhagavad Gita by heart, the speaker says. So recite us eighteen shlokas; come, sit now. Recite Dharmakshetre Kurukshetre — the first shloka; you sit down. In the sitting room, have the child memorise the shlokas. You had become Krishna, so now you will have to memorise shlokas — and along with that, you too will come to know them. And where the Bhagavad Gita has been memorised, kalyan is bound to happen. Whether laukik gati occurs or not, paralaukik gati will certainly occur — there are so many subjects in the Gita mahatmya. Why do you not do it, he asks.

Knowing only how to put on a swang, your own life becomes a swang

You know only how to put on a swang, he says — and for that very reason your life becomes a swang, and then you are left weeping that Bhagavan does not come. Bhagavan does come, he says; you simply do not recognise Bhagavan.

You know only how to fashion a swang, a guise, the speaker says. And for exactly that reason your life becomes a swang, and then you are left weeping that Bhagavan does not come. Bhagavan does come. You do not recognise Bhagavan at all.

After the family and the temples are saved, the next duty is that everyone become mantra siddha

So first save yourself, your children and your family, he says; then save the temples near you. And after that the next duty is that all should become mantra siddha. By the samarthya of mantra the invocation of the devatas takes place, the tattvas of the devatas become present, and it is on their account that you will be able to secure yourself properly in such a calamity.

So first save yourself, your children and your family, the speaker says; then save the temples in your surroundings. And after that the next duty is: let everyone become mantra siddha. By the samarthya of the mantra the avahana of the devatas takes place. The tattvas of the devatas become present. And it is on their account that you will be able to keep yourself properly secure in such a calamity.

What does japa and purashcharana do to the intellect?

When you do japa of the mantras and do purashcharana, he says, prakharta comes into the buddhi. You will be able to gauge things and to understand how and what is happening in all these pre-planned matters. He asks why one is unable to make that assessment even while seeing it before one's eyes, and answers: because you do not have the samarthya of mantras and are of dull understanding.

When you perform japa of the mantras and perform purashcharana, the speaker says, sharpness will come into the buddhi. You will gain the capacity to gauge: all these pre-planned things that are going on — you will be able to understand how and what is happening. Why, he asks, is your buddhi off grazing grass like a baital? Why, even while seeing it before you, are you unable to make this assessment? Why is your level so dull and so entirely scattered that you cannot even recognise the narrative that is being shown? Why? Because you simply have no samarthya of mantras; you are of dull understanding. Buffalo's milk drunk and meat eaten crookedly, he says, has entirely corrupted your buddhi — and people sit before you and make fools of you, and you remain one.

When should one begin visiting tirthas, and how often?

When you have done the purashcharana of the mantras for a year, or for six months, properly and in sequence as far as possible, he says, then begin coming and going to the tirtha kshetras near you — a Shakti Peeth, whatever kshetras there are of the twelve Jyotirlingas. Go every six months, every year.

However many people there are, the speaker says: when for a year, or for six months, you have completed the purashcharana of the mantras properly and in sequence as far as you can — after that, begin coming and going to the tirtha kshetras near you, to a Shakti Peeth, to whatever kshetras there may be of the twelve Jyotirlingas. Go every six months, every year.

Ask to be called to their dham as readily as you ask for wealth

They alone will give you the samarthya, and you will have to ask, he says. Just as you always ask for wealth and possessions and all the rest, so also tell them to call you to their dham.

They alone will give the samarthya to you, the speaker says; you will have to say it. Just as you are always asking for wealth and possessions and all the rest — in the same way, tell them also to call you to their dham.

How should one conduct oneself at a dham?

When you go to their dham, he says, do not go only to wander about — going and wandering and coming back, going and making reels and coming back. First of all, the dham should be gupt. Reels and photographs should be only for yourself, that yes, we had gone; they should not be for showing.

And when you go to their dham, the speaker says, do not go only for sightseeing. Went, wandered about, came back. Went, made reels, came back. First of all, the dham should be kept gupt. Reels and photographs should be for yourself alone — that yes, we had gone. They should not be for showing to others.

What japa should be done at a dham, and how much?

Second, he says, when you go there, certainly perform the purashcharana of the mantra — and only if you have the practice will you be able to do a purashcharana. If you do a hundred malas of japa daily, then going to the dham you will be able to complete a japa of a sava lakh and return.

The second thing, the speaker says, is that when you go there, certainly perform the purashcharana of the mantra. Only if you have the practice will you be able to do a purashcharana. If you do a hundred malas of japa every day, then when you go to the dham you will be able to do a japa of a sava lakh there and come back.

Where in a tirtha may one sit to do japa?

You will not get to do havan there, nor darshan, he says — you will get shikhar darshan; search out a place for japa and do japa anywhere at all. You will not get to sit in the garbhagriha and do japa. Whatever place of the tirtha there is in a tirtha kshetra is suitable for you. You have come from outside; you are not a resident there.

You did not get to do havan there, did not get darshan, got nothing — you will get shikhar darshan, the speaker says. Search out a place for japa and do japa anywhere at all. You will not get to sit in the garbhagriha and do japa. Whatever place of the tirtha there is in a tirtha kshetra is suitable for you. You have come from outside; you are not a resident of that place. As for the residents, he says, it is their misfortune, as he sees it: they are so deluded by maya that they have no concern at all with their own dham. In the Vindhya kshetra he sees people who, being residents of Vindhyachal, are caught up in running from place to place after this baba and that. That, he says, is Mahamaya.

The Devi Bhagavata, the Ushanas Purana and the Durga Kalpadruma are cited but never followed

Whatever the subject may be, he says — be it the subject of the Srimad Devi Bhagavatam, the subject of the Ushanas Purana, the subject of other tantras such as the Kalpadruma and the Durga Kalpadruma Tantra — these people will be foremost in giving the reference of all of them in writing, but they will not accept the thing itself. This, he says, is the irony; it is the maya of Bhagavati.

Whatever the whole subject may be, the speaker says — whether the subject of the Devi Bhagavata Mahapuran, the subject of the Ushanas Purana, or the subject of other tantras, the Kalpadruma and the Durga Kalpadruma and the rest — these people will be foremost in giving the reference of all of these in writing, but they will not accept the thing itself. This is the irony. It is the maya of Bhagavati; remember it, he says. You are going from outside: go and perform the purashcharana of your mantras. Do the awakening of the mantras; increase the samarthya when you go.

Can one do purashcharana while living without discipline?

Live with rule and discipline, he says. If you very much wish to live undisciplined and unrestrained, with every kind of licence, and to do mantra purashcharana while living just anyhow, then that much samarthya must come within you first — only then will you become like that. The beginning will always be from discipline alone, and always in conformity with the maryada of whatever grihastha dharma you are in.

Remain with rule and discipline, the speaker says. If you very much wish to live in indiscipline and unrestraint, with every kind of licence, and to perform mantra purashcharana while living just anyhow, then that much samarthya must first come within you — only then will you become like that. The beginning will always be from discipline alone. It will always be in conformity with the maryada of whatever grihastha dharma you are in. When you reach that level, gurus of that kind will manifest in your life; there will be their adesh; and only then will you perform that sort of kriya and process.

Upadesh of that grade belongs only before worthy persons, or the root tattva is missed

Upadesh even of this level, he says, should for this very reason be given before worthy persons. Giving pure-grade upadesh before the unworthy, if such a notion arises in their mind, means they will not understand the root tattva — from what level the speaker has spoken, what you have to do first and what afterwards. They will simply say yes, discipline, in the way certain sants pronounce on the whole subject.

Upadesh of this level too, the speaker says, should for exactly this reason be given before worthy persons. When upadesh of a pure grade is delivered before the unworthy, and such a notion arises in their minds, they will not understand the mula tattva — from what level the person opposite has spoken, that yes, you have to do this first and then that. They will straightaway say, yes, discipline — in the way certain sants pronounce upon the whole subject.

A viral sant claims a pig's touch in Vrindavan carries the merit of Ganga

He describes a viral video of a sant who was asked about pigs touching one during the Vrindavan parikrama, which makes one feel glani and impure, and who answered that even the pigs of Vrindavan touching you is as meritorious as Ganga. This, he says plainly, is not maryada.

He recalls a video that went viral, of some sant, in which the dog-and-cat subject had come up. The sant was told: when we do the parikrama in Vrindavan, these pigs touch us, and glani begins to be felt from it — it seems that we have become impure. And he said that no, even if the pigs of Vrindavan touch you, they are as full of punya as Ganga. This is not maryada, brother, the speaker says. It is a plain matter.

Then those who say so should carry a pig on the head as Shiva carries Ganga in his jata

If that is so, he says, then by his reckoning all those who have made such statements should go about carrying a pig in their hands, since it has been compared with Ganga — and should say, we are going about carrying Ganga. Ganga is in Shiva ji's jata; let the baba ji too put a pig on his head and say there is Ganga in our jata as well, since it is Ganga in person, when you are making the comparison.

If that is the case, the speaker says, then according to him all those people who have given statements of this kind should go about carrying a pig in their hands, because it has been compared with Ganga. If the pigs and dogs of a tirtha are being compared with Ganga ji — if the mahima of Ganga ji is reduced to this — then you should carry them about and say, we are going about carrying Ganga. Ganga is in Shiva ji's jata; here let the baba ji too place a pig upon his head and say that there is Ganga in our jata as well, because this is Ganga in person, when you are making the comparison. And look at the foolishness of people, he says: they write that there is tattva in baba ji's words, that he sees no difference in any creature — wah baba ji, wah baba ji, the comments are running.

How should upadesh about matters like purity and impurity be given, and to whom?

He says he has spoken this after much consideration and that it is not a matter of abuse: if such upadesh is to be given at all, and if the person before you is worthy, then it should be an ekantik upadesh — meant for him alone. It is not for the general class at all.

Do it, he says; enjoy yourselves doing such things. Ruin is one subject in itself, but for the extremity of ruin a whole new standard is being set in every direction — and this, he says, is why he has said two words. This is not a matter of abuse; he has said it after much consideration. If upadesh of this kind is to be given, and if the person before you is worthy, then it should be an ekantik upadesh, so that it is meant for him alone. It is not for the general class at all.

For whom is it true that there is no difference between a dog, a pig and Ganga?

If he has attained the avadhut state, he says, if he has attained the divine state, then no difference between dog, pig and Ganga ji will appear to him. But you have to remain in discipline for now; you have not yet attained that grade of nivritti. If you now go about carrying a pig in your hand, you will be play-acting — saying we are doing it because baba ji said so. That, he says, is folly, great folly.

If he has attained the state of an avadhut, the speaker says, if he has attained the divine state, then no difference will appear to him between dog, pig and Ganga ji. But you, at present, have to remain in discipline. You have not yet attained that level of Nivritti Marga. If you now go about carrying a pig in your hand, you will be play-acting — saying that baba ji said so, and therefore we are doing it. It is folly, he says. Great folly.

The listener has not done his own pindadan, nor his pitrs', nor entered vanaprastha

You have not yet performed your own Pind Daan, he says, nor given the pind of your pitrs; you have not entered vanaprastha; you have not renounced everything. You are still new and young, your marriage is still to happen — and you are saying that touching a pig will bring you sadgati. What is your standing, he asks; before you an upadesh of that level should never be given at all.

You have not yet performed your own pindadan, the speaker says. You have not given the pind of your pitrs. You have not yet gone into vanaprastha. You have not renounced everything. You are still new, still young; your marriage is still to take place — and you are saying that by the touch of a pig your sadgati is going to occur. What standing is left to you? Before you, he says, upadesh of that grade should never be delivered at all.

Teaching that the family is only this birth's debt is meant to ruin a householder

These unrestrained upadeshas, he says, in which there is talk of leaving the family, of dishonouring one's parents — that we are one jivatma, that there is only this birth's rin between my body and your body, that for this reason we are your son but you are nothing of ours — all of this, if you are inspired by it, is only and solely to ruin you. Your condition, he says, is simply not such that you should take up these things.

These unrestrained upadeshas, the speaker says — in which there is the talk of leaving the family, the talk of dishonouring one's mother and father; that we are a jivatma, that between our body and your body there is only this birth's rin, and that for this reason we are your son but you are nothing of ours — all of this that is going on, he says, is only and solely to ruin you, if you are being inspired by it. Your condition is simply not such that you should take up these things. And look also at the condition of those who do take them up.

Telang Swami had the samarthya for such speech — Ramakrishna Paramhansa went to him for diksha

Telang Swami was possessed of samarthya, he says: Ramakrishna Paramhansa too had gone to him to take diksha; he had samarthya. Saying it will feel bad, he adds — in what worth of crores of vehicles do these people travel, what chariot, what retinue do they keep before and behind. He says he speaks from YouTube and Facebook because he is a timid person and lacks the samarthya to come and say it before them; if you have samarthya of that level, come and say things at that level.

Telang Swami was one possessed of samarthya, the speaker says. Ramakrishna Paramhansa too had gone to him to take diksha. He had samarthya. If one says it, it will feel bad — in vehicles worth how many crores do they travel, what chariot, and what retinue do they keep before and behind them. They had samarthya. Become possessed of samarthya, and then speak, he says. People say, quite rightly, that we are timid persons and do not have the samarthya within us to come before you and speak; for this reason we do not come, and we speak from YouTube and Facebook. If you have samarthya of that level within you, then come and speak at that level. Otherwise why are you leading people astray in this way?

The ultimate harm is sandhya karma abandoned and the distinction of purity abolished

The harm, he says, is ultimately to Sanatan Dharma; people will have to undergo it. He calls these heads, and says their proceedings will ruin you in one way or another: they will have you deprived of sandhya karma, and will keep no distinction of pure and impure — whereas suchita and ashuchita, shuddhi and ashuddhi, have been discussed again and again, and how shuddhi is to occur, and that you are not to remain in ashuddhi. And there you are being told that if a pig touches you there is no difficulty, that it too is as holy as Ganga ji.

The harm is ultimately being done to Sanatan Dharma, the speaker says. It seems to you that there is no harm, but harm is occurring, and people will have to undergo it. Where will you go to settle the account? The plain answer to them is that these are heads, and their proceedings will ruin you one way or another. They will have you deprived of sandhya karma. They will keep no distinction of pure and impure — whereas of suchita and ashuchita, of shuddhi and ashuddhi, there has been discussion again and again: how shuddhi is to be effected, and that you are not to remain in ashuddhi. And there you are told that if a pig touches you there is no difficulty at all, that it too is as holy as Ganga ji.

What is the proper reading of the saying that tirtha residents are divine?

There is a subject about the human beings of the tirthas, he grants — that the human beings of a tirtha are of that kind, are these in person, are that; all of it is fine. But if they begin doing wrong deeds, or are fallen into ashuchita and are drinking madira, he says, they are not carrying that much with them in the present time.

There is a subject concerning the human beings of the tirthas, the speaker allows — very well, that the human beings of a tirtha are of this kind, that they are these in person, that they are that; all of it is fine. But if they begin to perform wrong deeds, or if they are fallen into ashuchita and are drinking madira — they are not carrying that much with them in the present time, he says.

What is the state of one who has done heavy purashcharana?

Yes, he says, if you have already done a very great deal of mantra purashcharana, you are no longer within your own limit: by reason of the purashcharana of the mantras you have gone into an intoxication, not from drinking any liquor. Jagadamba's kripa has come upon you. In such a state, if a person who drinks or a ganika collides with you, you will have no awareness at all of who is before you — you will see Jagadamba everywhere.

Yes, the speaker says, if you have already performed a great deal of purashcharana of the mantras, then you are no longer within your own limit. On account of the purashcharana of the mantras you have gone into an intoxication — not from the drinking of any liquor. The kripa of Jagadamba has already come upon you. In such a state, if some person who has drunk collides with you, or some ganika collides with you, then at that time you will have no awareness at all of who is before you. Everywhere, then, you will see Jagadamba.

Forcing the vision of God into everything licenses whatever one does

But this forced showing — that God is in this, God is in that, therefore whatever we do — he asks the listener to consider what grade of ruin they are bringing on themselves. He says one reads at intervals in the newspaper of a person who went to a place and had his kidney cut out and removed, something of his gone missing; how does it happen? By exactly these things, he says, and you do not understand.

But this forced display — that God is in this, God is in that, and therefore whatever we do — consider, the speaker says, what grade of ruin you are bringing upon yourselves. One reads it in the newspaper from time to time: a man went to a place, and there the person opposite was cut open and his kidney removed from inside; someone's something went missing. How does it happen? It happens by exactly these things. You are not able to understand, he says. Save yourselves; wake up. Look with open eyes at all the places from which your ruin may come. And if it seems to you that he is holding dvesha for such great people — what good can come of it to him, he asks, what publicity of his can grow, how large an ashram and math can he build. He has nothing to do with it.

When should the japa of the Mahabhairav mantras be begun?

The japa of the Mahabhairav mantras should be begun, he says, at the least when five lakh japa of Panchakshari has been completed; after that one should begin doing its japa daily, making samput.

The japa of the mantras of Mahabhairav, the speaker says, you should begin at the least when five lakh japa of Panchakshari has been completed. After that, making samput, one should begin its japa every day.

The prayoga is used when such tantra is felt to be working on you or a family member

Whenever it seems to you, he says, that a prayoga of tantra of that kind is being made upon you or upon any member of your family — at that time you should use it.

How is this to be used, the speaker asks. Whenever it seems to you that a prayoga of this kind of tantra and the rest is occurring upon you, or upon any member of your family — at that time you should make use of it.

The dehliz and chaukhat of the house are the finest place for it

The finest place for performing the prayoga, he says, is the dehliz, the chaukhat of the house. At that same place, whether you perform an Utara or give a bali of any kind — of lemon, of coconut, whatever is given by way of an utara — it is done there.

The finest place for performing the prayoga, the speaker says, is the dehliz, the chaukhat of the house. At that very place, whether you perform an utara, or give a bali of any kind — a bali of lemon or coconut, whatever is given by way of performing an utara — it is done at that same place.

Jal, chhak and every laag are all offered at that same threshold

At that same place you have to offer jal, he says; at that same place you have to offer chhak; and whatever Laag you offer, all of it will have to be offered there.

At that very place you have to offer water. At that very place you have to offer chhak. And whatever laag you offer — all of that will have to be offered right there, the speaker says.

A tantric kriya turned in reverse stops at the threshold and never reaches you

That place, he says, is such that its effect will not fall upon you. If in a tantric kriya anything is done in reverse, it will stop right there. But for this, he says, your chaukhat must be strong.

That place is of such a kind, the speaker says, that its effect will not fall upon you. If in any tantric kriya something is done in reverse, it will stop right there. But for this your chaukhat must be strong.

Keeping the chaukhat strong means keeping it pure, never trodden on, with dhoop and deep burning

That is, the seva of the chaukhat must keep being done, he says. Always keep it pure and holy; never place your foot upon it; let dhoop and deep keep burning there. Then more than half of the things possessed of samarthya will remain present there for your protection.

That is to say, the seva of the chaukhat must keep being performed, the speaker says. There, always keep it shuddh and pavitra; never place a foot upon it. Let dhoop and deep keep burning there. Only then will more than half of the things possessed of samarthya remain present there for the sake of your protection.

Recurring dreams of eating such things, of vomiting, of wrong places signal what has been fed

If for some reason it seems to you that by a prayoga of mleccha tantra something has been fed to someone, he says, then in such a state two or three things will certainly be with you, if you are a sadhak or sadhika. The first is that in dreams and the like you will again and again see things connected with mleccha — eating them, vomiting, their emerging from wrong places; such matters will always be seen by you.

Second, the speaker says, if for some reason it seems to you that by making a prayoga of mleccha tantra something has been fed to someone — in such a condition two or three things will certainly be with you, if you are a sadhak or a sadhika. The first thing is that in dreams and the like you will repeatedly see things connected with mleccha: eating them, vomiting them, their emerging from wrong places. Subjects of this kind will always be visible to you.

The remedy is water from the bathing of a tirtha's presiding vigraha, drunk directly

Kamarupa Kamakhya, Vindhyachal dham, any tirtha sthan — such water as is connected with the snana and the rest of the shri vigraha of the principal deity of that place. Make an arrangement to drink that water directly.

Kamarupa Kamakhya, Vindhyachal dham, any tirtha sthan at all, the speaker says. Such water of that place as is connected with the snana and the rest of the shri vigraha of the presiding deity there — make an arrangement for drinking that water directly.

It is given daily on an empty stomach for at least one paksha

Make that water present in your life, arranging for it, he says, and give it daily on an empty stomach to whichever person has such a trouble. It should certainly be given on an empty stomach for at least one paksha.

Make the presence of that water in your life, the speaker says; get the arrangement made. And give it daily on an empty stomach to that person who has such a trouble. For at least one paksha it should certainly be given on an empty stomach.

The utara, the seva-puja of one's aradhya and heavy kavach japa run alongside it

Along with it, he says, keep performing the utara, the seva-puja of your own aradhya, the japa and tapa, and more and more japa of the kavach. This thing will be finished from the very root — and not only finished: the one who did such a thing will also obtain his due punishment, since all those matters come under the mahatmya.

And along with it, the speaker says, keep performing the utara, and the seva-puja of your own aradhya that you have to do, and japa and tapa and the rest, and more and more japa of the Kavach. This thing will be finished from the very root. It will not merely be finished: the one who has done such a thing will also obtain his due punishment — because all those matters come under the mahatmya.

Is self-abhimantrit water the same as water from a tirtha kunda?

No. The effect of doing it having yourself made the water Abhimantran-ed, and your using directly the water of the kundas of the tirthas — between these, he says, there is a very great effect and a very great difference.

If you do it having yourself performed abhimantran upon the water, that has its effect, the speaker says. And if you use directly the water of the kundas of the tirthas — between these there is very much more effect, and a very great difference.

The present situation asks that people be awake and furnished with mantra bala

Given the present state of things, he says, it is necessary that people be as awake as possible. And if you are not furnished with mantra bala, you will be able to do nothing. It is by the samarthya of the mantra alone that buddhi and vivek work at such a level that you can make your preparations subtly — of which, he says, many examples are available in history.

He says he will come live again and will discuss other subjects. At present, in the state things are in, it is necessary that all of you become as awake as you can. And if you are not furnished with mantra bala, you will be able to do nothing. It is on account of the samarthya of the mantra alone that buddhi and vivek work at such a level that you will be able to make your preparation with subtlety. Many examples of this, he says, are available in history.

The intellectual class asks where the siddhas and tantriks were during the invasions

He says one more thing before ending the live: in many places you will find people of the intellectual class saying that if there are devi-devatas, or if there used to be some siddha and capable person, then where were these tantric people at the time of the British and when the invaders attacked — and, of today's events too, where were these people, why did they not come and save, why did they not protect.

One more subject and he will end the live, the speaker says. In many places you will find people of the intellectual class saying this: that if there are devi-devatas, or if there used to be some siddha and capable person, then in the time of the British, and when the invaders made their attacks, where were these tantric people? And of the things that happen in today's time too, they are found saying: where were these people, why did they not come and save, why did they not protect? Understand the whole tragedy, he says.

The timeline never held a direct attack; compassion was exploited from the start

The whole timeline, he says, was never such that an attack occurred directly and the tantriks were unable to perform their prayoga — not at all. As he had said at the beginning, there is a thing called karuna and daya within Hindus, and it is exactly this that has been taken full advantage of from the start.

The whole timeline that there has been, the speaker says, was never such that an attack occurred straight off and the tantriks were unable to perform their prayoga. Not at all. As we said at the very beginning, he says, there is within Hindus a thing called karuna and daya. Full advantage has been taken of exactly this thing from the beginning.

Virachari sadhaks and the kings of the time broke the invasions on the strength of their siddhis

The first attacks were never direct, he says: read history, and when an invasion occurred, the Virachara sadhaks of that time and the kings and maharajas, on the strength of the kind of siddhis they had obtained, broke the backs of these people.

The subject of the attacks and the rest was never direct at the outset, the speaker says. Look, read it in history: when the invasion occurred, the virachari sadhaks who existed at that time, the kings and maharajas — on the strength of the kinds of siddhis they had obtained, they broke the backs of these people and laid them out.

After such defeats they sent their own scholars to learn, and traitors here assisted them

When such a defeat came to them, he says, these people would analyse: what is this thing? And it would emerge that there are siddhas there, people of this kind, siddhis of this kind. Then the same tragedy would follow: first they would send, with folded hands, their own learned men, those of their own who were of that sort; those people would learn all the things; after learning they would go and prepare it there. And the traitors here, the wicked people of that kind here, would then go over and give them support.

When a defeat of this kind came to them in life, the speaker says, these people would analyse the thing: what is it? And it would be found out that yes, there are siddhas there, there are people of this kind, there are siddhis of this kind. Then the same tragedy would follow. First they would send, with folded hands, the learned men of their own side, those of their own who were of that sort; and those people would learn all the things. After learning it, they would go and prepare it there. And the traitors here — the wicked people of that kind here — would then go over and give them support. These things used to happen, and only then did all of it come about. It did not happen just so, every time.

Why does destruction take more energy than protection?

Because, he says, at whatever level of consciousness the one who creates and protects lives, the samarthya of the one who destroys is many times greater — samarthya meaning that it moves together with buddhi. At whatever level you can think for protection, he thinks many times more for destruction. The energy required for the destruction of a thing is many times that required for its protection. The destroyer projects his things without thinking that only so much damage will be done when we act; whereas the protector has to think that my samarthya is only this much, we will only be able to do this much — how shall we do more?

Look at those before you who are protective, who are connected with tantra of this kind, the speaker says. Because at whatever level of consciousness the one who creates and the one who protects lives, the samarthya of the one who destroys is many times greater — samarthya meaning that it moves together with buddhi. At whatever level you can think for the sake of protection, he thinks many times more for the sake of destruction. However much energy is needed for the protection of a thing, many times more is needed for destruction. The destroyer, when he projects his things, does not think that when we act only this much damage will be done. But the one who is protecting and guarding has to think that my samarthya is only this much, and we will only be able to do this much — how shall we do more than this?

How much protection do five or ten malas a day give a family?

When you analyse all this, he says, you will understand how deception has kept being done with you. It is the same today: if one person in your family is doing sadhana, a japa of ten malas or five malas a day, and there are seven members in your family, or five — then when a tantric prayoga occurs, five or six of them are bound to be broken. How many people, he asks, will a japa of ten malas protect?

When you analyse all these things, the speaker says, then you will understand how deception has kept being practised upon you. It is the same today. In your family one person is doing sadhana, a japa of ten malas or of five malas each day. And in your family there are seven members in total, or five. Now when some tantric prayoga occurs, five or six of them are bound to be broken. How many people will a japa of ten malas protect?

Once the family's one sadhak is occupied elsewhere, the tantric gets his chance

And within that, he says, the sadhak's marriage takes place and the sadhak becomes engaged with his wife in a different sadhana. The story ends there. The tantric has got his chance and will perform his own sadhana. If you will not do it with your wife, he will do it with your family — and after that you may keep weeping.

And within that, the speaker says, the sadhak's marriage took place, and that sadhak is now engaged with his wife in a different sadhana. It is done; the story is finished. The tantric has got his chance, and he will perform his own sadhana. If you will not do it with your wife, he says, he will do it with your family — and after that you may keep on weeping.

What is the relation between tapobala and effect?

Nothing will come of a thousand or two thousand, he says again and again. In whatever matter you are encouraged, however little the tapobala remains, that much less will its effect be.

If you keep encouraging yourself, nothing will come of a thousand or two thousand, the speaker says — he is saying it again and again. In whatever matter you become encouraged, however little the tapobala remains, that much less will its effect be.

Searching always for the comfort zone, comfort will one day take away the things that give it

Leaving laziness and comfort, he says, remain on the path of sadhana; do more and more, and you will get the effect of things. If you keep searching always for the comfort zone, then the comfort zone will one day give you such comfort that the very things by which you obtain comfort will not remain with you.

Leaving laziness and comfort behind, the speaker says, remain on the path of sadhana; do it more and more, and you will obtain the effect of things. If you keep on searching for the comfort zone, then the comfort zone will one day give you such comfort that the very things by which you obtain comfort will no longer remain with you.

Messages arrive asking how to work a prayoga on the strength of a thousand japa

Remember, he says, those people who are accomplishing siddhi in a thousand or two thousand. People send messages saying, we have done a thousand japa, how shall we do a prayoga — it is to them that he is speaking. One has to speak with much deliberation, he adds, or people will straightaway attach it to somebody, saying he said it to this one or that one; use your own buddhi and vivek.

Remember it, the speaker says, about the people who are accomplishing siddhi in a thousand or two thousand. They send a message saying, brother, we have done a thousand japa, how will a prayoga be done? It is to them that he is speaking. One has to speak with much deliberation, he says, or else people will straightaway attach it to someone — that he said it to this one, he said it to that one. What need have we to say it to this one or that one? You are yourself intelligent, he says; think with your own buddhi and vivek.

When the one member who did japa becomes occupied elsewhere, no energy is left for the family

When the members inside a family are simply not prepared, he says, and the one member who used to do japa and tapa has for some reason now become involved somewhere else — then what energy is left there for your protection, for the family? From where will the protection come?

So when the members within a family are simply not prepared, the speaker says, and the one member who used to perform japa and tapa has now, for whatever reason, become involved somewhere else — then what energy has remained there for your protection, for the family? From where will the protection and safeguarding come?

My eating does not fill your stomach — the complaining member must take up a mala himself

Learn to stand your family up along with yourself, he says. When family members are struck they begin weeping that this has happened to me, and when all goes well for them they have no concern with the devi-devatas. When such people say, we were doing so much puja, why has this happened to us — then, he says, give them two slaps and say: we eat food; you stop eating, and see how much strength you get from my eating. If you want protection for yourself, sit with a mala yourself and do it.

Learn to stand your family up along with yourself, the speaker says. The people of the family, when they are struck, begin to weep that this has happened to me; and when everything is going well for them they have no concern with the devi-devatas. When such people say, we were doing so much puja, why has this happened to us — then give them two slaps and say: we eat the food; you stop eating your food, and see how much strength you get from my eating. If you want protection for yourself, then sit with a mala yourself and do it. You have no leisure from drinking, no leisure from chasing girls.

Men who have their clothes washed by mothers and sisters end up Lakshmi-less, however rich now

He says he sees many in this condition, having their clothes washed by their sisters while the mothers wash the clothes; and that some are of so low a disposition that they have even their undergarments washed by their sisters. People who commit such misdeeds, he says, are like the mlecchas, and one day they are left without Lakshmi, however rich they may be now.

They have become rich gentlemen, the speaker says; he sees many people whose condition is such that they have their clothes washed by their sisters, and the mothers wash the clothes. When he hears and sees it, he says, his mind wishes to beat them until their bodies lose colour — to beat until they turn from fair to black and from black to fair again; whatever colour they are, they must certainly be fed two slaps. That is how bad his mind becomes. Some people are of so low a disposition that they have even their undergarments washed by their sisters. People who commit such misdeeds are like the mlecchas, he says, and one day they remain without Lakshmi — however rich they may be at present.

From what age should a child wash his own clothes?

When a child becomes eight or nine years old, he says, teach him fully to wash his own clothes himself. It is not only the duty of girls that a girl, being a girl, should wash everything, that the sister will wash — the brother will wash, the brother will wash his own, and the sister will do her own.

When the child becomes eight years old, nine years old, teach him fully to wash his own clothes himself, the speaker says. It is not the duty of girls alone — that because she is a girl she will wash everything, that the sister will wash it. The brother will wash; the brother will wash his own; and the sister will do her own.

No one should wash another's undergarments, machine or no machine

If you do not wash your own clothes yourself and your mother is washing them — a washing machine is a separate matter, he grants — but as for what is washed by hand, and even in a washing machine, no one should wash another's undergarments. Each should wash his own with his own hand and keep his own things.

If you do not wash your own clothes yourself, and your mother is washing them — where there is a washing machine, the speaker says, that is a separate matter, very well. But the matter of what is washed by hand — and even in a washing machine, nobody should wash another's undergarments. Each should wash his own with his own hand, and keep his own things. These are the kinds of things, he says, by which your ruin is settled.

Taking service from the mother you should be serving attaches a dosha that must be undergone heavily

Such a dosha attaches, he says: understand at any time what you are doing, at what level you are doing a debased act, having your sister do it. It has to be undergone heavily. You are having your clothes washed by your mother — where you ought to be doing her seva, in place of that you are taking seva from her. Does shame never come? And you expect that our kalyan should occur: from where will kalyan come?

Such a dosha attaches, the speaker says. Understand at some time what you are doing, at what level you are performing so debased a work, and having your sister do it. It has to be undergone heavily. You are having your clothes washed by your mother. Where you ought to be doing her seva, in place of that you are taking seva from her. Does shame never come? And you keep the hope that our kalyan should happen. From where will kalyan happen? You have leisure to take the dog and cat out to relieve themselves, but no leisure to wash your own clothes — what greater irony could there be, he asks. Then your undergoing it is quite right; keep undergoing it.

What must come before expecting improvement?

First make an improvement in your own life, he says. Only then will there be some chance of the things you hope for in your life — that this should turn out well, that that should turn out well — actually happening.

First make an improvement in your own life, the speaker says. Only then will there begin to be some chance of that happening which you hope for in your life: that this should turn out well, that that should turn out well. As much as you spoil things, in wealth or in poverty, so much are you struck; and then you cry out for mercy — and that crying will have no effect upon anyone.

They were calling during your good phase, and you gave it no importance then

Why? Because when the time was good, when you were full of wealth and grain, when everything was going well in your kula parampara and family — at that very time you gave these things no importance. At that time these people were crying out: ask after us, we too are hungry and thirsty, your duty stands towards us as well. At that time it was not visible to you. When that karma of yours was completed and that phase passed, now you are undergoing it.

Why, the speaker asks. Because when the time was good, when you were full of wealth and grain, when everything must have been fine in your kula parampara and in your family, with you — at that very time you gave these things no importance. At that time these people were crying out: ask after us, we too are hungry and thirsty, your duty stands towards us as well. At that time it was not visible to you. When that karma of yours was completed and that phase went, now you are undergoing it.

Why can a person not simply become capable of helping their pitrs now?

The first thing, he says, is that it will simply not be possible — because so long as your Sukshma Sharir does not become completely shubhra, the puja you perform will not properly reach them at all. For it to become shubhra, your prarabdha must be cut. When the prarabdha is cut the tapobala will increase, the sukshma sharir will become shubhra, you will become capable; then when you perform the nyasa paddhati and process you will become deva-swaroop, and then they will begin to be nourished and will begin to do your kalyan.

Even having become capable now, from where will you be capable, the speaker asks. The first thing is that it will simply not be possible. Because so long as your sukshma sharir does not become completely shubhra, the puja you perform will not properly reach them at all. And for it to become shubhra, the cutting of your prarabdha is necessary. When the prarabdha is cut, the tapobala will increase; the sukshma sharir will become shubhra; you will become one possessed of samarthya. Then, when you perform the nyasa paddhati and process, you will become deva-swaroop; then they will begin to be nourished, and then they will begin to do your kalyan. But who has the time for so much, he asks — now the ten Mahavidyas manifest at the striking of a match through one night, and the ten Mahavidyas have done the kalyan, jai ho.

One who has truly worshipped remains tript and could never say that nothing came of it

Whoever says that we worshipped so many years and nothing happened to us — know in truth, he says, that that person never worshipped at all. One who has performed puja will remain tript. He can never say that we did seva-puja for five years or ten years and obtained nothing. There is a satisfaction beyond material wealth in what you are doing now: in the deep daan you do, in the havan you do.

Whichever person says this subject — that we worshipped for so many years and nothing happened to us — then know in reality, the speaker says, that he did not worship at all. The person who has actually performed puja will remain tript. He can never say that we did seva-puja for five years, for ten years, and obtained nothing. There is a tripti beyond material wealth in what you people are doing now — in the deep daan that you people do, in the havan that you people do.

Swinging a bell and reading the Hanuman Chalisa over an agarbatti is what gets called puja

What sort of puja will they have done, he asks — the puja of swinging a little bell; the puja of lighting an agarbatti and reading the Hanuman Chalisa. To this these people give the name of puja: having read the Hanuman Chalisa and rung the bell they do a very great favour, and say we read the Hanuman Chalisa for ten years and nothing happened to us.

What kind of puja will they have performed, the speaker asks — do you know? The puja of swinging a little bell. The puja of lighting an agarbatti and reading the Hanuman Chalisa. To this these people give the name of puja. Having read the Hanuman Chalisa and rung the bell they do a very great favour, and say: we read the Hanuman Chalisa for ten years and nothing happened to us. And at night, he adds, they turn off the light and watch other things; of that they will not speak. From where will it happen, he asks.

Where puja and deep daan have truly been done, wrong intentions cannot arise in the mind at all

If you have truly performed puja and seva, and if you have done Deepdaan, he says, then ill-will simply will not come into your mind. Wrong thoughts will not be able to arise at all — that is the very first thing that will happen here. But the money for deep daan has to go somewhere else, so the deep daan will not be done.

If you have in truth performed puja and seva, and if you have done deep daan, the speaker says, then ill-will will simply not come into your mind. Wrong thoughts will not be able to come at all. That is the very first thing that will happen here. But the money that would go for deep daan has to go somewhere else, so the deep daan will not be done.

After a week of ten malas a day, the mantra runs within you at every moment by the eighth

If you do japa of the mantras for even one week, ten malas each day, he says, then on the eighth day your condition will become such that that mantra of yours will begin to run within you at every moment. It will begin to give you delight, in complete peace. Before any wrong thought comes, it will come into your attention that we have done japa of the mantra, and this mantra is running.

If you do japa of the mantras — if for even one week you have done japa of ten malas each day — then on the eighth day your condition will become such that that mantra of yours will begin to run within you at every moment, the speaker says. It will begin to give you delight, in complete peace. Before any wrong thought comes at all, it will come into your attention that we have performed japa of the mantra, and this mantra is running.

A shakti seated within, a form of Jagadamba, is watching every thought as it forms

You will see somewhere or other, he says, that this is watching. Within our own mind another shakti too is seated; this is a form of Jagadamba, and here we are about to entertain such a thought — this should not be done. That awareness will be there.

Somewhere or other you will see, the speaker says, that this is watching. Within our own mind another shakti too is seated; this is a form of Jagadamba, and here we are about to entertain such a thought — this ought not to be done. That awareness will be there.

Who remains satisfied whatever comes?

Those who repeatedly perform the purashcharana of the mantras, who do Havan, Tarpana and Marjana, who perform gau seva in the panchbali, who perform the seva of mother and father, who perform the seva of plants — their heart and their atma will both remain tript. Whether they obtain anything or not, even if someone abuses them four times and goes, they will remain in satisfaction; there will be no restlessness in their mind, their heart or their eyes, and by the samarthya of the mantra they will become calm.

But where someone has done nothing at all, and after performing a counterfeit puja shows it as a favour — we had done so much, this happened, why did this happen — it is such people alone who will speak that way, the speaker says. One who satisfies by doing havan; who repeatedly performs the purashcharana of the mantras, who does havan, tarpana and marjana; who performs gau seva in the panchbali, who performs the seva of mother and father, who performs the seva of plants — his heart and his atma both will remain tript. Whether he obtains anything or not, even if someone abuses him four times and goes away, he will remain in tripti. There will be no restlessness in his mind, in his heart or in his eyes; by the samarthya of the mantra he will become calm.

Calm here means lava within and stillness outside, not cowardice or sweetness

Calm, he says, does not mean that he will become a coward and turn sweet. The one possessed of samarthya will remain calm: there is turmoil within him, but he is calm; on need arising, the flame is about to burst out. Inside there is fire, there is lava, completely. This, he says, is the samarthya and capacity of the mantras.

Calm does not mean that he will become a coward and become sweet, the speaker says. The one possessed of samarthya will remain calm. Within him there is turmoil, but he is calm. Upon need arising, the flame is about to burst forth outside. Inside there is fire, there is lava, entirely. This is the samarthya and the capacity of the mantras.

Even after ten years without material gain, such a sadhak knows the grade of attainment within him

For this very reason, he says, even if after ten years he obtains no material achievement, he knows what grade of achievement is within him.

And for exactly this reason, the speaker says, even if after ten years he obtains no material achievement, he knows what grade of achievement is within him.

Many sadhaks never spend their tapobala, refusing to make a sankalp and expend it

Many times, he says, people do not spend their tapobala at all — you will find many such examples when you go inside this field. They could have done a great deal by their tapobala had they wished, but they simply do not make a sankalp and expend the tapobala. They say: whether she gives it or does not give it is her wish; we will only do this.

Many times people do not spend their tapobala at all, the speaker says. You will find many such examples when you enter into this field. Had they wished, they could have done a great deal by their tapobala — but they do not make a sankalp and expend the tapobala at all. They say: it is her wish whether she gives or does not give; we, for our part, will only do this. He hopes the subject will be well understood and carried forward.

A sadhana for a good wife is entirely permissible, and applying the Devi Pranava is right

Reading a listener's comment, he says: absolutely do it, brother, for a good wife — there is no difficulty in this. And to another he says that applying the Devi Pranava is right as they have said; it can be done in that way.

Answering comments, the speaker replies to a listener about doing this for a good wife: absolutely do it, brother, for a good wife. There is no difficulty in this. And on the Devi Pranava, he tells the listener that in applying it they are speaking rightly — it can be done in that way.

When Chandi moves, nothing is able to stand before her vega

When Chandi moves, he says, no one is then able to stand before her vega. Bring that; bring that velocity. Nothing will be accomplished by playing this theatrical game — those who wish to set up a darbar and do all that theatre should leave this channel; he will not speak to them.

When Chandi moves, the speaker says, then no one is able to stand before her vega. Bring that. Bring that velocity. Nothing will happen by playing this theatrical game of yours. Those who wish to hold a darbar and perform all that theatre — let them leave this channel, he says; we will not speak to them.

How does one actually call Chandi within oneself?

If you truly want to call Chandi within you, he says, then understand the samarthya of the mantras: do more and more japa, become initiated, learn the nyasa vidhi and perform it. And if no guru is to be found, then by doing the authorised mantras — Jayanti Mangala and the rest, Saptakshari, Panchakshari — again and again and again, make your body wholly deva-maya.

If in reality you wish to call Chandi within you, the speaker says, then understand the samarthya of the mantras. Do more and more japa; become initiated; learn the Nyasa vidhi and the rest, and perform it. And if no guru is to be found, then take the authorised mantras — Jayanti Mangala and the rest, Saptakshari, Panchakshari — and by doing them again and again and again, make your body entirely deva-maya.

The body is made deva-maya so that on the day of need whichever deity is near may come and be present

So that on the day the need arises, he says, whichever deity is present nearby may come. If Bhairav is to be present in your body, let it happen; if Narasimha is to come into your body, let him come and tear open such vidharmis. That samarthya, he says, is what the energy of the mantra alone will make in you.

On the day the need arises, the speaker says, let whatever deity is present near you come. If Bhairava is to be present in your body, let it happen. If Narasimha is to come into your body, let him come — let him tear open such vidharmis. That samarthya, that energy of the mantra alone, is what will make you so.

You are not the one who should have to escape — the samarthya within should make that unnecessary

Reading out a comment that we do not need to do a kavach in order to escape from mlecchas, he says: remember one thing from today. Escape from whom? The samarthya within you should be such that they have to escape from you.

Our pandit ji says we do not have to do a kavach in order to escape from the mlecchas, the speaker reads out. One more matter, and remember it from today, all of you, he says. Escape from whom? The samarthya within you should be so much that they have to escape from you.

How much purashcharana of the Kamakhya Kavach is prescribed?

Let Chandika be manifest within you at that time, he says. Do so much purashcharana of the Kamakhya Kavach, so much purashcharana, that the presence of the ten Mahavidyas which is in your body in a subtle form should be complete. On the day some mleccha stands with the intention of doing you harm, let Chandika manifest within you that same instant — let him tremble on seeing you, let him be stambhit on seeing you.

Let Chandika be manifest within you at that time, the speaker says. Do so much purashcharana of the Kamakhya Kavach, so much purashcharana, that the presence of the ten Mahavidyas which exists in your body in subtle form should be there completely. On the day when some mleccha stands with the intention that this one is to be harmed, let Chandika manifest within you that very instant. Let him tremble on seeing you. Let him be stambhit on seeing you.

The Bagla Pratyangira paath is written to give the capacity to stambhit even the wind

It is written in Bagla Pratyangira, he says, that one who performs its paath obtains the capacity to stambhit even the wind. But if you set about doing it straight away there will be trouble — which is why, he says, he tells people to become fit to that level first, and then the devi-devatas will themselves make a way.

It is written in Bagla Mahapratyangira, the speaker says, that one who performs its paath obtains the capacity to stambhit even the wind. But if you set about doing it directly, there will be trouble. This is why he says: become fit to that level first, and then the devi-devatas will themselves make a way.

Panchakshari japa continues meanwhile, its full vidhi being in a separate video

Keep doing japa of Panchakshari, he says. You are getting nothing — do Panchakshari. The whole proper subject of Panchakshari has been told several times on the channel; there is a separate video, a short video of it and a full video, everything. Do it.

Keep performing the japa of Panchakshari, the speaker says. You are getting nothing — do Panchakshari. The whole matter of Panchakshari according to the vidhi has been told several times on the channel; there is a separate video for it. Its short video, its full video, everything is there. Do it.

When may one take up the prayogic side and the Mahavidya forms?

After that, he says, when you become fit and Bhagavati gives you the way, if you keep doing that too then a great deal will come about. Then do the prayogic things and the forms of the Mahavidyass, having become initiated. It will happen; it will certainly happen; everything will happen — accept this, he says.

And after that, when you become fit, when Bhagavati gives you the way — if you keep doing that too, a great deal will come about, the speaker says. Then do the prayogic things, the forms of the Mahavidyas, having become initiated. It will happen; it will certainly happen; everything will happen. Accept this, he says.

The need to escape will fall on him, not on you

The need will not fall upon you, he says: when you perform sadhana of this kind, the need to escape will fall upon him — take it as settled. You do not have to escape; how did you come to say that you have to escape? The samarthya within you will be such that on seeing you he will wet his trousers. He then closes, saying let us meet again.

The need will not fall upon you, the speaker says: when you perform sadhana of this kind, the need to escape will fall upon him — take it as settled. You do not have to escape. How did you come to say that you have to escape? The samarthya within you will be such that on seeing you he will wet his trousers. Very well, he says — we shall meet again, all of you.