A Householder's Question Session — Adhikar, Vidhan, and the Limits of What Is Taught in Public

Is there a tantric vidhan for pleasing Shri Ram?

Asked whether tantra has any vidhan for pleasing Shri Ram, since the Ramcharitmanas says one should also do bhakti of Shiva to become dear to him, the speaker says there certainly is. Bhagavan Shri Ram's mantra can be done not only by bhakti vidhan but also by tantrokta vidhan, in which there will be the vidhan of panchang sevan.

A listener notes that the Ramcharitmanas says one should also perform bhakti of Shiva in order to become dear to Shri Ram, and asks whether tantra holds any such vidhan for pleasing Shri Ram. Certainly there is, the speaker answers. Bhagavan Shri Ram's mantra can be performed not by the bhakti vidhan alone but by the tantrokta vidhan as well, in which the vidhan of panchang sevan will remain. If you find sadhaks of his who give Diksha in the Vaishnav parampara, he says, then take it from them and you can do it.

Can an undiksha person worship Guru Dattatreya by his twelve names?

Asked by a listener who is not initiated in any parampara whether he may worship Guru Datt by his twelve names and later go on to the Datta Mala Mantra, the speaker says yes, you can absolutely do it.

A listener says he is not diksha-holder in any parampara, and asks whether he may perform pujan of Guru Datt by his twelve names and afterwards move on to the Datta Mala Mantra. Yes, absolutely you can do it, the speaker answers.

How should the seva of Laddu Gopal be done at home?

The speaker says the whole niyam of Shaligram seva applies here too — if about that much niyam can be kept, it is excellent. That means daily abhishek, good shringar, naivedya of makhan and mishri, arti, and after the evening arti a night naivedya as well with an arrangement made for his sleep.

A listener's daughter has received a vigraha of Laddu Gopal from her maternal home, and he asks what should and should not be done in his pujan and seva. The subject is this much, the speaker says: just as there is a full niyam for the seva of Shaligram, if about that much niyam can be carried out, that is excellent. That is, his abhishek should happen daily, his shringar should be good, and NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. of makhan, mishri and the like should be offered; AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down. should be done; and after the evening arti and the rest, night-time naivedya should also be offered and an arrangement made for his sleep — if you go by a daily niyam.

Which is the best method to awaken the third eye?

The speaker says it is not like that — there is no uttam vidhi and madhyam vidhi. Only inexperienced people can speak of a best method that will do it in one day; anyone who has experience of that level can never say this one is middling, that one is lowest and another is high. It happens through mantra japa, through trataka, through panchang sadhana made a limb, through repeated recitation of the Gita, through the Saptashati path, through havanatmak vidhan — by the increase of tapobal, with at least a little dhyan in it.

Asked for the most excellent method of awakening the third eye, the speaker rejects the framing. It is not so, brother — there is no best method and middling method. The idea that there is a best vidhi and it will happen in one day, this third eye: it is never the subject of one day or of any one process. Only inexperienced people can speak of a subject of this kind, he says. Those who have attained experience of this level can never say that this is madhyam, that is kanishtha and another is high. The matter is simple, because it happens by mantra Japa too; it will happen by doing Trataka too; it will happen if you proceed making panchang sadhana itself a limb; it will happen by the daily path of the Gita with its many, many repetitions; it will happen by the Saptashati path of Bhagavati; it will happen by havanatmak vidhan. By the increase of Tapo-bala comes its awakening, and at least a little dhyan should certainly be in it — through all of these it happens.

Is the trinetra the same as receiving a divine eye?

The speaker says the trinetra is what he has just been describing; the matter of receiving an eye is separate. The bestowal of an eye by devatas, or the attainment of an eye in bhagatvaal, is a different subject altogether, and there is a video on the channel about the kinds of eye one may receive.

What you are clearly wanting, the meaning of trinetra, is the subject he has been speaking of, the speaker says. The rest — the subject of an eye being obtained — is separate. There is a video on the channel about in which ways an eye is received. Understand trinetra and dev netra as two different kinds of subject. In brief: the giving of an eye by the devatas, or the attainment of an eye that occurs in Bhagatvaal, is a different matter. Keep it in mind.

What does it mean if oil seeps from the Bhairav lamp or water from the pitr kalash?

The speaker says you should simply change them properly and not read anything into it. He cannot say that seeping oil means inauspiciousness or that seeping water is good or bad. A jointed lamp can leak, whereas ghee is hard and sets below so it does not; and a pot leaks a little by its fine pores, which is exactly why the water in it stays cool — for it not to seep at all is not possible.

A listener lights a lamp daily for Bhairav in his puja place and finds the oil seeping through, even after changing the lamp, though it does not happen with a ghee lamp; and water seeps from the kalash kept for the pitr even after the kalash is changed. In his own view, the speaker says, one should just change them properly. A leaking oil lamp should not be a subject at all — bring a new lamp, light a brass lamp. And as for the kalash, first of all change the entire shop you are bringing your kalash from. Though there is no difficulty in water seeping from a kalash; if it seeps that is only good, the kalash will stay cool. If it drips a very great deal, then change it. Here we absolutely cannot say that yes, oil is seeping so there is inauspiciousness in it, or water is seeping so it is good or inauspicious. Not like that, brother. If it becomes excessive and you have not changed it, then do all the vidhan and see, change it, change it many times. If after that it is still happening — the lamp you have kept will be a jointed lamp, and there can be trouble from that, it seeps from there. Ghee is hard, it will set below, it will not seep. Simple matter: when it is a matter of seeping, ghee too should seep. And where the water is seeping from an earthen pot, it is a general thing that there are small pores, fine particles, so they do seep. Water seeps, which is precisely why it stays cool. For it not to seep at all is not possible.

How should arghya be given to Surya Deva?

If you perform sandhya, the arghya described within sandhya is a separate subject and giving it that way is excellent. If you do not do sandhya and want to give a general arghya, take water in a vessel and offer it with plain water; you may also add akshat and chandan — red chandan or roli — and gud may also be put in. But if you offer water in a copper vessel, a copper lota, only men should do so: women should not offer water from a copper lota.

Asked how to give arghya to Surya Deva, the speaker says that for those who ordinarily perform SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya., the arghya described within sandhya is a separate subject, and if you give arghya in that manner within sandhya, that is excellent. If you do not perform sandhya and have to give a general arghya, then take water in a vessel and you can give the arghya with plain water alone. And if you wish to give it having put in rice, akshat and chandan — that is, red chandan or roli — then you may do that too. Gud can also be put in it. But if you give water in a tamra patra, in a copper lota, then only men should give it. Women should not give water from a copper lota.

Can the yogini puja of Kali be done inside a temple?

The speaker says the same vidhan would have to be done in the temple, with Bhagavati's vigraha standing in place of the Shri Vigraha. But tantrokta vidhan cannot be performed publicly in a temple. In a temple only the japa of the mantra can happen, and that only after kindling a lamp — a karma sakshi lamp, Bhagavati's lamp. The full vidhan will always be done in solitude.

A listener asks how to do the Kali yogini puja in a Kali temple, since the video the speaker made gives the vidhan for the home. The same vidhan will have to be done in the temple if you want to do it there, the speaker says. Only the Shri Vigraha will not be there; in place of the Shri Vigraha there is Bhagavati's vigraha, and the whole remaining vidhan you will have to do just the same. However, tantrokta vidhan you cannot perform publicly in a temple. Keep this in mind if you mean to do it in a temple. In a temple only the japa of the mantra can take place, and that too only by kindling a lamp and the rest — let there be a Karma Sakshi lamp, Bhagavati's lamp and so on kindled. That vidhan in full will always happen in solitude.

Why is ahuti given in mrigi mudra but by the fistful in Baglamukhi's havan?

It depends, the speaker says, on which svarup the ahuti is being given to and for what cause, and what the sankalp is at that time. Bhagavati is the goddess of the shatkarma. When the ahuti is of shantik and paushtik karma it is given by mrigi mudra alone. When the ahuti is of an ugra subject or vidhan or mantra — to make an enemy stambhit or uchchatit — then the devi devata's subject too becomes of that kind, and so it is given that way, phatkar mantras especially.

A listener says that ahuti in havan is put in small quantity, in mrigi mudra, but that in Baglamukhi's havan Maharaj ji throws fistfuls into the havan kund, and asks why. It depends, brother, the speaker says, on which svarup the Ahuti is being given to and from what cause, and what the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. is at that time. Bhagavati is the goddess of the Shatkarma. When the ahuti is of shantik and Paushtik Karma, it is given by mrigi mudra alone. When the ahuti is of an ugra subject, or of such a vidhan or mantra as makes an enemy stambhit or uchchatit, then that kind of subject arises for the devi devata too, and so it is given in that manner — phatkar mantras especially.

Which mantras and materials should be used for havan on Amavasya?

The speaker says that on Amavasya the havan happens just as everyone's havan happens. Chiefly, if it is given with the Jayanti Mangala Kali mantra, and the ahuti is of guggul with ghee together with black til mixed in, then it is very divine. Let there also be ahuti with the name-mantras of Bhagavan Shri Hari Narayana, Bhagavan Shiva, Bhagavati Lakshmi and Bhagavati Parvati.

Asked with which mantras havan should be done on Amavasya, with what samagri the ahuti should be given, and whose samidha it should be, the speaker answers that on Amavasya the Havan will happen in the same way as everyone's havan happens. Chiefly, if it is given with the Jayanti Mangala Kali mantra, and the ahuti is of guggul with ghee together with black til mixed in, then it is very divine. Let there be ahuti also with the naam mantras of Bhagavan Shri Hari Narayana, Bhagavan Shiva, Bhagavati Lakshmi and Bhagavati Parvati — all of them.

How many japa are needed to siddh a graha's beej mantra?

Asked whether Brihaspati's beej mantra is siddh by eleven thousand japa or four times that, the speaker says he does not have the number in mind, but siddhi does not come from eleven thousand. The vidhan of chaturguni japa belongs to prayoga, after siddhi. For siddhi it is at least sava lakh, and if you are doing an ekakshari beej mantra then four lakh — one lakh is the general figure, and in Kaliyuga four lakh. Only then comes the prayoga vidhan, in which if the number is eleven thousand it will be eleven thousand, and in a special circumstance chaturguni japa.

A listener asks whether the beej mantra of the Guru graha is siddh by eleven thousand japa or whether four times that must be done. The number is not in my mind, the speaker says. As for the subject of siddh, of siddhi — if you are wanting to do it, siddhi does not come about from eleven thousand. The vidhan of chaturguni japa belongs to Prayoga, after siddhi. For siddhi it is at least sava lakh, and if you are doing an Ekakshari beej mantra then four lakh. One lakh is the general figure; in Kaliyuga, four lakh. Only then does one come to the prayoga vidhan, and in the prayoga vidhan, if the number is eleven thousand then eleven thousand — and if there is a special circumstance, then chaturguni japa.

May I recite the fifth adhyaya of the Rudri in the evening?

Asked whether the fifth adhyaya of the Rudri may be recited in the evening to increase tapobal, like the Namah mantra, the speaker says that if you wear the yajnopavit you certainly may.

A listener asks whether he may recite the fifth adhyaya of the Rudri in the evening, saying it will increase his tapobal like the Namah mantra. Brother, if you wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., the speaker answers, you can certainly do it.

How can one learn the seva of an unfamiliar local kuldevi?

A listener says his kuldevi is Saraund ki Kali Mai, a form of Mahakali, who he has learnt is also the kuldevi of Raja Anangpal Tomar of Delhi and is also named Chille Bhavani, and asks for her seva. The speaker says he has no knowledge of these svarupas; go to the place yourself sometime and take the information there, and if there is some devotee of hers, they will tell you well and correctly.

A listener writes that a form of Mahakali, Saraund ki Kali Mai, is his kuldevi; that he has come to know she is also the kuldevi of Raja Anangpal Tomar of Delhi; and that Chille Bhavani is also her name. He asks for her seva. I have no knowledge of these svarupas, the speaker replies, addressing him by name. Make time and go to this place sometime, and take the information from there. If there is any devotee of theirs, they will tell you well — they will tell you correctly.

How should two different mantras be japa'd in one sitting?

The speaker says yes, you can absolutely do this, but it should not be an anushthan — this is your subject of nitya japa. There will be one sankalp only, on one asana. First Bhagavati's nyasa will be done and her japa completed, then Shiva's nyasa and his japa. Samarpan comes after each: Bhagavati's samarpan after Bhagavati's japa, Shiva's samarpan after Shiva's japa.

A listener asks whether, in order to do the japa of two mantras, he should complete the japa of the first and offer its samarpan, then without rising perform the Nyasa of the second and begin its japa; and whether a single sankalp can be taken in which both mantras are mentioned equally. Yes, absolutely you can do it like that, the speaker says, but this should not be an anushthan. This has become your subject of nitya japa and the rest — as when someone is doing the Panchakshari of Bhagavan Shiva and also the Saptakshari of Bhagavati Parvati. So the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. will be at one time only, and it will be on one asana. First, having done Bhagavati's nyasa, the japa will be completed; then, having done Bhagavan Shiva's nyasa, the japa will be done. Samarpan: after Bhagavati's japa, Bhagavati's samarpan; after Bhagavan Shiva's japa, Bhagavan Shiva's samarpan.

Why does anger arise after japa of the Narsingh mala mantra?

A listener who has taken a sankalp of 108 japa of the Narsingh mala mantra daily for 108 days in a temple, for the destruction of a-vichar, says anger began to rise in his mind after the first japa. The speaker says the japa of Bhagavan Narsingh is with ugra bhav, veer bhav; when the bhav is such and the devata's subject is such, some presence of anger will indeed occur from the ugrata. Do kshama prarthana and the rest, and recite a stuti afterwards — from that anger will not come. Keep it saumya.

A listener says he has taken a sankalp to do japa of the Narsingh mala mantra 108 times daily for 108 days in a temple for the destruction of a-vichar, and that after today's first japa anger began to arise in his mind. The japa of Bhagavan Narasimha is with ugra bhav, with veer bhav, the speaker says. When the bhav is such, when the devata's subject is of that kind, then from the ugrata a little presence of anger will indeed occur. Do kshama prarthana and the rest, and afterwards make it a habit to recite a stuti — from that anger will not come. Keep it saumya.

Why is a sadhak told to keep control over his breath?

The speaker explains it through the previous questioner: if he is doing the japa of Narsingh's mala mantra with ugra bhav, with the veer bhav that is the mantra's own real bhav, he will get the most excellent fruit — it should indeed be with ugra bhav. But when the samarpan of the puja happens, at that very time the samarpan of that bhav should also be made at the deity's feet, so that the bhav, the veerta, the ugrata does not remain within your body; otherwise anger will come to you without cause and you will not be able to control it.

Control over the breath is necessary for this reason, the speaker says, taking up the previous questioner as the example. If he is doing the japa of Bhagavan Narsingh's mala mantra with ugra bhav, with veer bhav — with the mool, actual bhav of the mantra — then he will receive the most excellent fruit. It should indeed be with ugra bhav. But when the samarpan of the puja happens, at that very time the samarpan of that bhav too should be made at the deity's feet. So that that bhav and that veerta, that ugrata, does not remain made in your body — because then anger will come to you without cause and you will not be able to bring it under control. This subject must be kept in mind cleanly.

Can the Jayanti Mangala Kali mantra and Batuk Bhairav's 108 names be done on one mala?

Absolutely you can, the speaker says. Do the japa in the manner set out in the Vajra Kavach. Even if you japa only an ekakshari, that too is correct — there is no difficulty.

Asked whether the Jayanti Mangala Kali mantra and the 108 names of Batuk Bhairava can be done on one and the same mala, the speaker says absolutely they can. Do the japa in the way it is set out in the Vajra Kavach. Even if you will japa only a single ekakshari, that too is right — there is no difficulty in it.

What should be done when poverty has reached its extreme?

A listener writes that his destitution has reached its limit, that when he thinks of a government job or any work at all his body begins to suffer greatly, and that no work happens, everything comes to a halt. For that, the speaker says, get an analysis of your janma kundali done once, certainly, by some learned jyotishi, so that it may be known what the subject is.

A listener writes that the extreme limit of destitution has come upon him; that whenever he thinks of a government job or of doing any work at all, great trouble begins in the body; and that from some cause or other no work happens, everything is halted. For that, the speaker answers him by name, get the analysis of your janma kundali done once, without fail, from some learned jyotishi — so that it may be found out what the subject is.

May a woman be given a thread abhimantrit with the Batuk Bhairav Brahma Kavach?

Asked whether women may be given a thread, abhimantrit with the Batuk Bhairav Brahma Kavach, to tie at the waist, the speaker says it is better to do it with the Kamakhya Kavach.

A listener asks whether women can be given a thread to tie at the waist, having had it abhimantrit with the Batuk Bhairav Brahma Kavach. Better than that, brother, do it with the Kamakhya Kavach, the speaker answers.

Should a sankalp be taken while performing dev tarpan?

Asked whether a sankalp should be taken at the time of doing dev tarpan, the speaker says it certainly should be taken.

Asked whether one should take a sankalp while performing dev TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., the speaker answers that it certainly should be taken.

How can one find out one's kuldevi from the gotra?

A listener of the Bharadwaj gotra, a Chaturvedi, asks how information about the kuldevi may be obtained according to gotra. The speaker says many granths are published for information according to gotra; among the granths of vanshavali and gotravali and the like, look through some learned granth once, and the matter will be settled.

A listener of the Bharadwaj gotra, a Chaturvedi, asks how the information about a Kuldevi is obtained according to the GotraA family's patrilineal lineage name, stated together with one's own name during a Sankalpa.. For information according to gotra, the speaker says, a great many granths are published. Among the granths of vanshavali and gotravali and all of that, take a look through some learned granth once. The matter will be settled, brother.

How should a student do a prachand sadhana of Ma Saraswati for studies?

The speaker answers that a prachand sadhana will only happen with prachandta — do whatever sadhana of Ma Saraswati or of Ganpati you want to do fiercely. But if you want to do well in studies, then study well: it is the studying that should be done fiercely. Sadhana should be done with saumyata, at a fixed time and in a fixed number. If you get absorbed in prachand sadhana, the student's whole vidya will go over into that. Do the japa of the Saraswati Kavach and of Bhagavan Ganpati's kavach and try to siddh it — eleven a day is very good if the desire is to carry it long; more than that is not needed daily.

Asked how to do a prachand sadhana of Ma Saraswati siddh in order to do well in studies, the speaker answers: do it with prachandta. A prachand sadhana will only come about through prachandta. Whatever sadhana of Ma Saraswati you wish to do, do it with prachandta; whatever of Ganpati you wish to do, do that with prachandta too. But if you have to do well in reading and writing, then do the reading and writing well. Study — study with prachandta, brother. Sadhana you should do with saumyata, and only in a fixed time and in a fixed number. When you get absorbed in a prachand sadhana, the whole vidya of the student will get engaged over on this side, that all day long we are only doing sadhana. Let the sadhana be within a limit, according to your own time — let it certainly happen, let it be regular. Show your prachandta in that much time, an hour or two in the sadhana place. Do the japa of the Saraswati Kavach. Do the japa of Bhagavan Ganpati's kavach. Make the effort to siddh it. Eleven, eleven each day, if the desire to carry it long is very strong. More than that there is no need to do daily.

What should be done about long-running illness, blocked business and repeated miscarriage?

A listener writes that his parents' and wife's health is often unwell, that nothing new can be done in the business for eight years now, and that the womb has fallen three times. The speaker says there should be a full discussion about this once, along with the janma kundalis — only then will it be known what the subject is. It is a matter of the house and the janma kundali, and a matter of the members of the family.

A listener writes that his mother's, father's and wife's health is often out of order; that nothing new has been possible in the business, eight years having passed; and that the womb has fallen three times. There should be a discussion about this once, in full, the speaker says. Along with the janma kundali and the rest — then it will be known what the subject is. It became a matter of the house and of the janma kundali, and a matter of the members of the family.

Can the japa of Jayanti Mangala Kali be dedicated to Mahakali, or to several goddesses at once?

Asked whether the japa of Jayanti Mangala Kali may be dedicated to Ma Mahakali, the speaker says absolutely it can. Asked whether Mahakali, Mahalakshmi and one's own kul Durga may be offered it together at one and the same time, he says that too can be done.

Asked whether the japa of the Jayanti Mangala Kali mantra may be offered in samarpan to Ma Mahakali, the speaker says absolutely it can be done. Asked further whether Mahakali, Mahalakshmi and one's own kul Durga may be given the samarpan together, at one and the same time, he says that too can be done.

In what order is pujan done before worshipping a Shivling?

The speaker says that generally, before the pujan of Bhagavan Shiva, offer arghya in the name of Kirtimukh and offer akshat and the rest; after that the pujan of Nandishwar, then the pujan of the Bhagavan's astra the trishul, then on the Bhagavan's arghi the pujan of Ganpati, Kartikeya, Bhagavati Ashok Sundari and Bhagavati Parvati; then the pujan of all the devatas at the outflow path of the arghi; then the pujan of Vasuki Nag; and thereafter the pujan of the Shivling.

Asked how the pujan of Kirtimukh is to be done, the speaker gives the whole order. Generally, before the pujan of Bhagavan Shiva, offer arghya in the name of Kirtimukh and offer akshat and the rest. After that, the pujan of Nandishwar; then the pujan of the Bhagavan's astra, the trishul; then, upon the Bhagavan's arghi, the pujan of Ganpati, Kartikeya, Bhagavati Ashok Sundari and Bhagavati Parvati; then the pujan of all the devatas at the outflow path of the arghi; then the pujan of Vasuki Nag ji. And thereafter the pujan of the Shivling.

Is japa done in a trikon siddh?

Asked how to siddh the Kunjika Kavach, and whether japa done in a trikon becomes siddh, the speaker answers that japa and path — yes, brother, it does become siddh.

A listener asks how the Kunjika Kavach is to be made siddh, and whether japa done within a trikon becomes siddh. Japa and path — yes, brother, the speaker says, it does become siddh.

Does sutak apply to a distant branch of the family living away?

A listener asks whether pujan and path stop for thirteen days when sutak-patak has fallen in the family of his grandfather's other brother, four generations back, since they live outside and there is no coming and going. The speaker says that if there is no coming and going and no eating and drinking together, then so far as sutak is concerned there is no thirteen-day sutak — but a niyam should be made: at least the niyam of the first day, and all the niyam of the last day, the thirteenth day on which the dashkatar happens, should be made by you people too, if it is within your knowledge.

A listener asks about sutak-patak fallen in the family of an earlier branch four generations back — his grandfather's other brother's family. They live outside and there is no coming and going; will pujan and path not happen for thirteen days? Your grandfather's other brother, that is, either your elder or your younger grandfather, the speaker says. There is no coming and going, no eating and drinking. So far as the subject of Sutak is concerned, there is no thirteen-day sutak — but a niyam should be made. At least the niyam of the first day, and all the niyam of that time on the day when the dashkatar will happen, the last day of all, the thirteenth day — that too you people should make, if it is within your knowledge.

What should be done if a household lok devi is displeased?

Asked what to do to appease a lok devi of the house who has become displeased, the speaker says this cannot be spoken to at all without knowing about the lok devi in question — who she is, how she will be appeased, how can it be told?

Asked what should be done to appease a lok devi of the household who has become displeased, the speaker replies that this cannot be spoken of without knowing about the lok devi. Who she is, in what way she will be appeased — how can it be told?

What are the powers that let a person foretell things without knowing how?

A listener says that whatever he tells anyone comes true — he even makes out death by the bujha — but has never understood how he does it, and that sometimes it happens when he is in sadhana. Paralaukik shaktis are of exactly this kind, the speaker answers: doing their little chhatank of grace, they enchant the person and then block the whole further path. One should not get caught in these. How do I know, how will I know, what is happening — sometimes I never come to know. What need is there to know? Your goal is hardly limited only to this.

A listener writes that whatever he tells anyone turns out true, that he even extracts death by the Bujha, but that to this day he has not been able to know how he does it — and that sometimes it happens when he is in sadhana. Paralaukik shaktis are of exactly this kind, the speaker says, naming the questioner. Doing their own little chhatank of grace, they enchant the person and then block the entire further path. According to my own view, according to my own experience — and he says he has discussed this at great length in many lives — one should not get caught in these. How do I know, how will I know, what is this that is happening? Sometimes I never come to know. What is the need of knowing? Your goal is not limited to just this much.

What size should the murti of Batuk Bhairav be?

Asked whether the murti of Batuk Bhairav must be only three inches, the speaker says it depends — it is not that it must be three; you can keep one up to six. At home you can even keep one up to ten, but then let the seva and puja be done properly.

Asked whether the murti of Batuk Bhairava should be kept at three inches only, the speaker says it depends, brother. It is not the case that it must be three — you can keep it up to six. At home you can even keep one up to ten, but then let the seva and puja be done well.

Can 27000 Navarna japa be got done by a pandit in Shakambhari Navratri to wear a yantra?

A listener wants to have 27000 japa of the Navarna mantra done by a pandit ji in Shakambhari Navratri and then wear the yantra. Yes, brother, absolutely you can do it, the speaker says — the pandit ji will tell you how and by what vidhan it is to be done.

A listener says he wishes, in Shakambhari Navratri, to have 27000 japa of the Navarna mantra performed by a pandit ji and then to wear the yantra, and asks whether he may. Yes, brother, absolutely you can do it, the speaker says. The pandit ji will tell you how and by what vidhan it is to be done. Beyond that there is nothing to say.

The method of the ten samskaras of a mantra is already fully viral on YouTube and Instagram, so no confirmation is needed from him

Asked for the method of the ten samskaras of a mantra so that the mantra becomes awakened, the speaker says people are already telling it — it is fully viral on YouTube and on Instagram, look at it. He says he knows where the question is coming from and that no confirmation needs to be taken from him: the videos show in what manner the ten vidhis are done and with which beejas a mantra is to be samput, so that the mantra becomes awakened. Do it and enjoy, he says; he has given up speaking about it.

A listener says the method of doing the ten samskaras of a mantra is being told, so that the mantra becomes awakened. They are telling it, brother, the speaker replies. It is fully viral on YouTube and on Instagram — just look. We know where you are asking from. There is no need to take confirmation. The viral videos are there. In what manner the ten vidhis have been shown, how a mantra is to be samput and with which beeja, so that the mantra will become awakened — do it, and take your enjoyment. We have given up speaking, he says.

In what circumstance and on which mantra are the ten samskaras actually done?

The speaker turns the question around. People are nowadays doing much japa of Bhagavati Tara's mantra, as they were doing Bhagavati Bagla's in between. Suppose you feel a mantra is not giving effect. One channel on YouTube says do the japa of this mantra of Bhagavati Tara; another channel says that if a mantra is not giving effect, do its ten samskaras. But neither of the two is telling you whose samskara must never be done. Will the mantra you are doing japa of ever take a samskara? Which mantra is it — a devata's, a Mahavidya's, a devi's, a yogini's? Of which kul? In which kul is the samskara done in which way? Is it the same for all?

Asking in which circumstance and on which mantra the ten samskaras of a mantra are performed, the speaker sets out the case. Take the maha-mantras: nowadays people are doing a great deal of japa of Bhagavati Tara's mantra, and in between they were doing Bhagavati Bagla's. Suppose, for a moment, Bhagavati Tara's mantra — and suppose that in your own estimation it is not giving effect. One channel on YouTube is telling you: yes, do the japa of this mantra of Bhagavati Tara. Another channel is telling you: if some mantra is not giving effect, do its ten samskaras. Now neither of these two is telling you which one's samskara should never be done at all. The mantra you are doing japa of — will a samskara of that mantra ever happen? Which mantra is it? Is it a devata's mantra, a Mahavidyas's mantra, a devi's mantra, a yogini's mantra? Of which kul is the mantra? In which kul is the samskara done in which manner? Is it one and the same for everybody?

One who performs ten samskaras on a mantra must ask whether his own sixteen samskaras are prepared alongside, rather than point at anyone

Without knowing all that, the speaker says, if someone now performs ten samskaras on a mantra because it is not giving effect — will he do the ten samskaras of that mantra, or will he prepare his own sixteen samskaras alongside, and be told the sixteenth samskara at that time? The reason he does not point at anyone is that it would immediately become "you are opposing so-and-so, you bear malice". That is the reason, and he says he cannot and will not do it: he will stay within his own kartavya karma, and if you have viveka you will yourself try to understand why. Are these things lacking with him, by Bhagavati's grace and by guru adesh? They simply cannot be given out.

Without knowing all this, the speaker says, someone now does ten samskaras on a mantra because it is not giving effect. Will he do the ten samskaras of that mantra — or will he prepare his own sixteen samskaras along with it, and be told the sixteenth samskara at that very time? The reason he does not point at anyone, he says, is this: if we now indicate, it will straightaway become — so you are opposing so-and-so, you are bearing malice. This is the reason. We cannot do that, and we will not do it either. We will stay within our own kartavya karma, so far as it is bounded. If you have viveka, you will yourself make the effort to understand why. With us, by Bhagavati's grace and by the grace of guru adesh, is there any lack of all these things? They cannot be given out.

Can a Shri Kul initiate use a Kali Kul teacher's vidhi?

The speaker asks the listener directly: if you are initiated in the Shri Kul and we are in the Kali Kul, can you perform the vidhan of Kurukulla by the method we have given? By the vidhi given in my parampara, can you carry out the whole vidhi vidhan of the mantras and the rest that fall under Shri Vidya? This knowledge should be there for prayoga, he says — one ought at least to know who a thing is for, and how it could possibly be made public.

This much knowledge ought to be there for prayoga, or for the other subject of how a thing is completed here and what happens in it, the speaker says: one ought at least to know for whom it is. How will one make it public? If you are initiated in the Shri Kul, and we are in the Kali Kul — can you perform the vidhan of Kurukulla by the vidhi we have given? By the vidhi given, the vidhi that is in my parampara, can you carry out the entire vidhi vidhan of the mantras and the rest that come under Shri Vidya?

When sutak attaches to a mantra, how a mantra is made tyaajya and how it is again accepted are intricate, separate vidhans not meant for everybody

At what time sutak attaches to a mantra and at what time it does not, in which mantra it does not attach, and for all these vidhans how a mantra is then made tyaajya and how it is again accepted, which mantra is to be left — all these subjects, the speaker says, are very intricate and separate, and they are not for everybody. In his view, those who are not in a diksha parampara and are trying to gather this on a public platform have no concern with the subject at all. Go and take the information from those who are discussing it at length, and then carry out its practical vidhan; we neither discuss it nor ever wish to tell it, because a thing being shown practically is not for everyone and we cannot do the work of throwing you into a pit.

At what time sutak attaches within a mantra and at what time it does not, in which one it does not attach; and for all these vidhans, how the tyaag of a mantra is then done, how its acceptance is again made, which mantra is to be left — all these subjects are very intricate and separate, the speaker says. And these are not for everybody. In my view, those who are not in a diksha parampara and who are trying to obtain knowledge of all these subjects on a public platform — for them the subject has no concern at all. So in my view, from those who are discussing this subject at length, take the information from there, and then afterwards perform its practical vidhan. We neither discuss this, nor do we wish ever to tell it. Yes, one piece of information can be given: the manner in which it is being told practically is not for everyone, and we cannot do the work of throwing you into a pit.

Which Narayana mantra is proper for a shudra born on Ekadashi?

A listener says he is a shudra and was born on Ekadashi, and asks which Narayana mantra would be proper for him. The speaker says that until your diksha has taken place, until you are initiated somewhere, recite the Vishnu Sahasranama of Bhagavan Shri Hari Narayana. It is written in its phalashruti what a shudra will obtain if he recites it. After that keep a sankalp of this subject in it, because you are desirous of Bhagavan Shri Hari Narayana's mantra and your birth on Ekadashi is also becoming a cause for it, and since you have shraddha, stay dedicated to him. Become a true shudra; walk by niyam and niti. Your samarthya will be equal to that of those who are tapasvi, and by the Bhagavan's grace you will obtain a right path and will flourish in it.

A listener writes that he is a shudra and was born on the day of Ekadashi, and asks which Narayana mantra would be proper for him. See, brother, the speaker answers: until your diksha has happened, so long as you are not initiated anywhere, recite the path of the Vishnu Sahasranama of Bhagavan Shri Hari Narayana. It is written in its phalashruti what a shudra will obtain if he recites it. Thereafter keep a sankalp of this subject in it — because you are desirous of Bhagavan Shri Hari Narayana's mantra, and your birth on Ekadashi is also becoming a cause of this for you, and you have shraddha, you have accepted it — so stay dedicated to him. Become a true shudra. Walk by niyam and niti. Your samarthya will be equal to that of those who are tapasvi, and by the Bhagavan's grace you will obtain a right path, and in it you will flourish.

Stuti is very dear to Bhagavan Shri Narayana, and in the japa of the Sahasranama both the japa and the stuti get done at once

The speaker gives three works. Commit the Sahasranama, or whatever japa you do, gradually to memory. From time to time also perform archan with his namavali. And since stuti is very dear to Bhagavan Shri Narayana, make a habit of doing his stuti. In the japa of the Sahasranama the japa also gets done, and the stuti as well — the mahima of the Sahasranama is great, that of the Vishnu Sahasranama is endless.

Do these three works, the speaker says. The Bhagavan's Sahasranama, or whatever japa there is — commit it gradually to memory. And from time to time also perform archan with his namavali. Stuti is very dear to Bhagavan Shri Narayana; make a habit of doing his stuti. In the japa of the Sahasranama the japa too will get done, and the stuti as well. The mahima of the Sahasranama is great; that of the Vishnu Sahasranama is endless.

Why does archan by the namavali please Bhagavati as well?

When you perform his sahasra archan with his namavali, the speaker says, Bhagavati Lakshmi too will be greatly pleased, that the Bhagavan is with shakti — his shakti is Shri. Even if a devata's murta svarup stands alone, whatever shringar and gold ornaments are on his body, whatever beauty is seen in him, that itself is his shakti, his Shri: it is the symbol of the one who is his ardhangini. So when the archan is done, both Bhagavan Shri Narayana and Bhagavati will be pleased, and the grace of both will be obtained.

When you perform his sahasra archan with his namavali, the speaker says, Bhagavati Lakshmi too will be greatly pleased — that the Bhagavan is with shakti, and his shakti is Shri. Even if some devata's murta svarup stands alone, then whatever shringar and gold ornaments are upon his body, whatever beauty is being seen in him, that itself is his shakti, is Shri. That is the symbol of the one who is his ardhangini, with him. So when his archan happens, from it both Bhagavan Shri Narayana and Bhagavati will be pleased. The grace of both will be obtained by you.

Which mantra may be japa'd for Bhagavan Shri Narayana?

The speaker says that in this manner he cannot say which mantra — for that the whole subject would have to be looked at. But the Shrimad Bhagavad Gita's shloka, and the Shrimad Bhagavat's mantra Krishnaya Govindaya Hare Paramatmane and so on, you can do the japa of as far as possible, mantra-wise, because this shloka is in the form of a pauranik shloka.

Asked which mantra should be done, the speaker says that if you want to look at the subject of a mantra's japa and the rest, then in this way we cannot tell it — for that the whole subject would have to be examined. That is for Bhagavan Shri Narayana. But the shloka of the Shrimad Bhagavad Gita, mantra-wise; and the mantra of the Shrimad Bhagavat, Krishnaya Govindaya Hare Paramatmane and so on — of this you can do japa as far as possible, because this shloka is in the form of a pauranik shloka.

Can Narsingh's twelve-name stotra serve as the small sadhana before Bhagavati's mool sadhana?

A listener, in kramagat sadhana, has done Ganesh ji, Bhairav ji and Hanuman ji, and wants to do a small sadhana of the fourth Veer Narsingh ji before Bhagavati's mool sadhana, and asks whether he may use Narsingh's twelve-name stotra. Absolutely you can, the speaker says.

A listener says that in Krama Vidya sadhana, after Ganesh ji, Bhairav ji and Hanuman ji, he wishes to do a small sadhana of the fourth Veer, Narsingh ji, before Bhagavati's mool sadhana, and asks whether he may use the twelve-name stotra of Narsingh. Absolutely you can do it, the speaker answers.

Is it a sin not to keep the niyam one has taken?

A listener says he fears that sin will attach because of not keeping the niyam. If you deliberately do not wish to keep it, brother, the speaker says, sin will certainly attach. Sandhya is compulsory for all three — Brahmin, Kshatriya and Vaishya. They are dvij; for all three, sandhya is compulsory.

A listener writes that he is afraid sin will attach on account of not keeping the niyam. If you deliberately do not wish to keep it, brother, then sin will certainly attach, the speaker answers. For Brahmin, Kshatriya and Vaishya — for all three of them — SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya. is compulsory. They are dvij. For all three, sandhya is compulsory.

Is naam japa alone enough in Kaliyuga?

The speaker says that to take shelter in the name — quoting that in Kaliyuga there is only the stream of the name, and by remembering it man crosses over — and on that ground to drop all karma, to abolish every karma and take naam japa alone as the whole of it, is your deh-chorai and nothing else. You will never abolish all those other karmas from which you get pleasure. But in sandhya the body will have to be moved and stirred, effort will have to be made, mantras will have to be committed to memory, the vidhi vidhan will have to be learnt — a matter of some ten to fifteen minutes; and if to escape even that much you are ready to abolish the sandhya, then brother there is no greater matter than this foolishness. Naam japa done by a dvij without sandhya does not bear fruit in any way at all.

By saying this, the speaker says — taking shelter in the name, that in Kaliyuga there is only the stream of the name and by remembering it man crosses over — and so now we drop all karma, abolish every karma, and take naam japa alone as the whole of it: this is your deh-chorai and nothing else. All the other karmas from which you obtain pleasure, those you will never abolish. But in sandhya the body will have to be moved and shaken, labour will have to be done, mantras will have to be committed to memory, the vidhi vidhan will have to be learnt. It will remain a subject of about ten to fifteen minutes — and yet, to escape even that much, you are ready to abolish the sandhya. Then brother, there is no greater matter than this stupidity. Without sandhya, the naam japa performed by a dvij does not bear fruit in any manner whatsoever.

Naam japa bears fruit for the genuinely unlettered man who has no vidhi vidhan and no proper guru, not for the deliberately foolish

The speaker distinguishes the deliberately foolish from the genuinely unlettered. A person of the fourth varna, a foolish person, a vajra — one to whom the vidhi vidhan is not known, who has not obtained a proper guru and who is not learned, not literate, illiterate, rustic: if he cannot do sandhya for some reason and manages the guru's naam japa, he will certainly get the fruit. He refuses to call such a person jaahil. Jaahil, he says, are those who know everything and do not want to do it, who insist that they will not, that bare naam japa will carry them across. But educated specimens who, only by hearing and watching others, will not give ten or fifteen minutes to sandhya in order to escape bodily effort — let them not remain in the delusion that naam japa completes the matter. It does not.

You are deliberately foolish, the speaker says. Let there be a person of the fourth varna, a foolish person, a vajra — that is, one to whom the vidhi vidhan is not known, who has not obtained a proper guru, and who is not learned; not literate, illiterate, rustic. Jaahil we will not even say. Jaahil are those people who know everything and do not want to do it. They are jaahil, the ones who insist: no, we will not do it, bare naam japa will carry me across. These are the jaahil people. One who is unlettered, rustic, foolish, who has no knowledge of the language — if for some reason he cannot perform sandhya and manages the guru's naam japa, then he will certainly obtain the fruit. But the educated specimens, who only by hearing and seeing others, to escape labouring with their own body, will not give ten or fifteen minutes for sandhya — let them please not remain in this delusion that naam japa finishes the matter. It does not.

What does keeping niyam with nishtha actually build?

The speaker says that by doing what is ashastriya and wanting good to come of it, good will surely come — but you should then think about when that bhala turns into a bhala, a spear. When someone walks with nishtha, by niti and niyam, then along with himself he somewhere constructs a foundation for his future and for his coming generations. Those foundations are very strong, and when he advances in progress in a tremendous way he does not advance alone: his generations advance.

Whatever thing is ashastriya, and by doing it you want your good to come about — it will surely come about, the speaker says; but when that bhala will turn into a bhala, a spear, that you may then think over. When someone walks with nishtha, by niti and niyam, then along with himself, for his own future and for his coming generations, he somewhere constructs a foundation. His foundations are very strong. And when he advances toward progress in a most tremendous manner, then he does not advance alone — his generations advance.

How does a family lose its practice over three generations?

The speaker traces it. The father performed sandhya; he was of the Vaishya varna, he had learnt sandhya, he had his guru ji, he wore the yajnopavit and kept the shikha, he had knowledge of everything, and he did havan from time to time as well. As soon as the next generation came, you became a great champion of the corporate world and a shortage of time arose — but you did not say you were acting from shortage of time. You said all this is show, it is hypocrisy, we will not fall into karmakand, we will not fall into this ostentation, we will only do naam japa and by that alone my welfare will come about; and saying this you abandoned everything. Now when the third generation comes, it will have knowledge neither of sandhya nor of naam japa. They will do yo-yo dude, and then they will get you to do yo-yo. Nothing else — this is what will happen.

But those people who ruin their own foundation, the speaker says, and he lays out the sequence. As, for example, the father used to perform SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya.. The father was of the Vaishya varna; he had learnt sandhya, he had his guru ji, he also wore the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., he kept the shikha, he had the knowledge of every thing. He performed sandhya. From time to time he also did havan and the rest — he did everything. But as soon as your next generation came, you became a great champion of the corporate world, brother, and a shortage of time arose for you; and then you did not say that we are acting from shortage of time. You said: all this is a display, it is hypocrisy. We will not fall into karmakand, we will not fall into this ostentation, we will straightaway do only naam japa and by that alone my welfare will come about. Saying this, you abandoned every thing. Now when the third generation comes — the generation that is the third from your father — that generation will have knowledge neither of sandhya nor of naam japa. They will do yo-yo dude, and then they will get you to do yo-yo. Nothing else; this is what will happen. If it is not done, what else will happen?

May a silver lamp be lit at home?

A listener who lights a brass lamp asks whether she may light a silver lamp in her house. Absolutely you may light it, the speaker says.

A listener asks whether she may light a silver lamp in her own house, saying she lights a lamp of brass. Absolutely you can light it, the speaker answers.

Which Shiv Sahasranama should be recited?

The speaker says you may do whichever Shiv Sahasranama you wish. In the Shiv Mahapuran discussion the subject of many Shiv Sahasranamas came up. But the stuti by the thousand names of Bhagavan Shiva that was made by Bhagavan Shri Hari Narayana — if you do that one, it is greatly divine, because in it the Bhagavan obtained a great deal. Bhagavan Shri Hari Narayana is the greatest bhakta of Bhagavan Shiva; do the Shiv Sahasranama stuti made by him.

Asked which Shiv Sahasranama one should do, the speaker says you can do whichever you wish. As for the Shiv Sahasranama, when the discussion of the Shiv Puran was going on, when the Shiv charcha took place, the subject of many a Shiv Sahasranama of the Shiv Mahapuran came up in it. The stuti made by Bhagavan Shri Hari Narayana with the thousand names of Bhagavan Shiva — if you do that, it is greatly divine, brother, because in it the Bhagavan obtained a great deal. The greatest bhakta of Bhagavan Shiva is Bhagavan Shri Hari Narayana. The Shiv Sahasranama stuti that has been made by him — do that.

What should one do when marital trouble is pushing one toward vairagya?

A listener writes in English of much trouble in his material and marital life, asking for his kundali to be checked. On account of all this trouble you are going toward vairagya, the speaker says. Know one subject: very well, you are going toward vairagya and you also want to remain in married life; in your own place you are right. But there is a divyata here — do not take what follows upon yourself.

A listener writes, in English, that there is much trouble in his material life and marital life, and asks that his kundali be checked and that he be helped. On account of all this trouble, you are going into VairagyaThe path of complete renunciation and severe austerity — challenging for most, and one of two equally valid paths to liberation alongside devotional ecstasy (Rasa Bhakti)., the speaker says, reading the message out. Know one subject. Very well — you are going into vairagya, and you also want to remain in married life itself. In your own place you are right. But on one subject, do not take this upon yourself; there is a divyata in it.

Young sadhaks asked which path they want say they want the sadhana marg, because they know they would fall

When discussion takes place among sadhaks, the speaker says — among the young and some who have reached middle years, some whose marriage is about to happen, on the phone or by other means — they ask what will happen. He asks them which path they want to go on, and they say they want to go on the sadhana marg, because one has to enter the grihastha in any case, and in the grihastha we are not in a position to be such great detached sanyasis holding so hard a brahmacharya vrat. We know we will fall. This is not a matter of writing and reading. There is not that much capacity, nor is there such powerful vairagya. So we do want to be vairagi, but through this ashram, after entering it, so that no matter of falling may occur through us.

When discussion takes place among sadhaks, the speaker says — among these very people, sadhaks who are of a young age and some who have reached middle years — whose marriage is about to take place, and sometimes a discussion happens on the phone, a call comes on Call Me or by other means, and while talking on the phone these subjects come up: what will happen, brother? In that we say: which path do you want to go on? They say we want to go on the sadhana marg. Because into the grihastha one has to go in any case. In the grihastha we are not in the condition of being so great a detached sanyasi and of holding so hard a BrahmacharyaStrict celibacy required through an extended ritual observance. vrat. We know we will become fallen. This is not a subject of writing and reading. There is not that much capacity, nor is there such powerful vairagya. So we do want to become vairagi, but through this ashram — after going into it — so that no matter of falling may come about through us.

What should be done if the wife does not stay with one on this path?

They ask, suppose the marriage happened and the dharmapatni who came did not stay with us — then what? The speaker says: if the wife came and afterwards it did not go well for you, then just become a vairagi like this and come into this very path. Come along, we will take a kamandal and both brothers will sit happily on the bank of Ganga ji — Har Har Mahadev, what is the difficulty? And if a good wife has come, bring her along too; she also Har Har Mahadev, she will do japa and you will do japa. If she turns out good, come; if she turns out bad, come alone. In every condition look at your own condition and how you are to get through.

Such a subject, then — suppose the marriage took place, and the dharmapatni who came did not stay with us, then what will happen? How will it go? We say, brother, the speaker answers: if the wife came and after that it did not go well for you, then become a vairagi just like this. Come into this very path. What is it, brother — you come too; we will take a kamandal and both brothers will sit happily on the bank of Ganga ji. Har Har Mahadev. What is the difficulty? And now if a good wife has come, then bring the wife along with you. She too, Har Har Mahadev. She will also do japa, and you do japa too. If she turns out good, then come; if she turns out bad, then come alone. In every condition, look at your own condition and how you are to get out.

Is vairagya born of suffering a real vairagya?

If you are understanding vairagya in this way — that your virakti is arising because of suffering — then it will not be a powerful virakti, the speaker says. This is a true thing, and there is a reason for it.

If you are taking vairagya to be this, the speaker says — that on account of kasht your virakti is arising — then that will not be a prabal virakti. This is a true matter. There is a cause for it.

Why does vairagya born of suffering bring a person back to the grihastha?

The speaker gives the example. Suppose trouble came in married life, one grew mentally dejected, took one's own wife for the kamini, the mind turned away from the kamini, and one went off into the path of sadhana. When by that sadhana the tapobal increased — since the tapobal will increase and this chintan will remain in the mind — then by its effect this attraction too will be formed again. The vairagya within you will end and you will come into the grihastha again, without fail, whether with her or by some other arrangement. In one way or another, maya will bring you back here again. That is why this is a kshanik vairagya; do not be disturbed by it. Prabal vairagya is always through the attainment of jnana.

In this way, by way of a better example, understand it, the speaker says. If some kind of kasht came in the married life, one became dejected mentally, one took the kamini to be one's own wife — the mind turned away from the kamini — and one went off into the path of sadhana. When, on account of the sadhana, an increase happened in your tapobal, then since the tapobal will increase and this chintan will remain within your mind, by its effect this attraction too will be formed again. The vairagya within you will also come to an end, and you will come into the grihastha again — you will certainly come. Whether you come with her or whether some other subject is formed. So in one way or another, maya will bring you back here again. That is why this is a kshanik vairagya. Do not be disturbed by it. Prabal vairagya is always through the attainment of jnana.

Warning others is good work, but making eight of ten subjects the woman's bodily form destroys the weight of that work

The speaker says there is a very learned person who has no guru, of whom he will not say much and nothing negative. But he observes that this person passes remarks about a woman's bodily form to an extreme degree — if ten subjects of his are written, eight of them are this, addressed especially to men: be alert, do this, do that, if you enjoy a woman's body then this will happen. His view is that if a person is a brahmachari, that is the very chintan that should not be there. Warning others is very good work; but if you are writing a thousand posts a day and 999 of them stay on this one subject, then it seems to him that you yourself are doing the most chintan of it, and forcing others into chintan too. He grants that the man does not write untruth — he writes the truth, but it becomes excess; and writing a thing over and over makes people give it no importance and ignore it. He himself also tells people not to do wrong, but says a precise strike should be made at the precise time with an example, so that our Sanatani sadhaks become strong — mentally, bodily, and by the langot too, they should have excellence and strength in every way.

There is a very learned person who has no guru, the speaker says. We will not say very much about him, and it is not a negative subject but a positive one. But sometimes, personally — and he says he has never discussed this person anywhere — we see that he passes remarks about the bodily form of a woman a very great deal, extreme remarks. If ten subjects of his are written, then eight subjects among them remain just this. Especially with regard to men: be alert, do this, do that, if you enjoy a woman's body this will happen and that will happen. It seems to me, he says, that in the life of a person who is a brahmachari, that is precisely the chintan that should not be there. He does very good work; he is warning others. But you are writing a thousand posts in a day, writing a thousand subjects, and out of them 999 subjects are remaining only this — then it seems to me that you yourself are doing the most chintan of it. And you are forcing others also into chintan: oh dear, so it happens like this, it happens like that. He writes all these things in a very odd manner. Although he does not write untruth — what he writes is true, but it becomes excess. In the present time, writing so much means you will make each and every thing easy of access to a person. Write so repeatedly and then nobody will give it any importance: oh, this one always keeps writing just this; leave it, ignore it, all day he writes only this. We too say, brother, do not do it; do not do it like this, this is wrong, that is wrong. But a precise strike should be made at the precise time, with an example, so that our Sanatani sadhaks become strong. Mentally, bodily, by the langot too — in every way there should be excellence in them, there should be strength. But if it is done to such an excess, then the subject will become a difficulty.

The fear about a teacher doing very good work is that if something negative emerges, many hearts and minds will break

Speaking of what is in his heart, the speaker says he is a human being and it feels very good to see someone doing very good work — but the fear in his mind is that the person may do something wrong somewhere, or some negative matter may come out, and then people will fall upon him too, many minds will break, minds will be spoilt. He keeps a hope from such people who are doing and writing very well; and then some such thing comes to be known about them, people put up such proof. Then it feels that this person did so much labour and would have had so many followers — and now his followers, even knowing the truth, will not trust him. Some will follow him like blind devotion, some will oppose, and some who until now were walking by the niyam he set will abandon it.

Their working method, somewhat — we feel that when someone is doing very well, we are telling the matter of our own heart, the speaker says. We are human beings; it feels very good to see that someone is doing very well. But do you know what stays in my mind? That this person may make some mistake somewhere, or some negative matter may occur — and then people will fall upon him too, many people's minds will break, minds will be spoilt. And we too, somewhere or other, keep a hope from such people who are doing very well, who are writing well. And then some such matter or other comes to be known about them; people put up such proof. Then it feels: friend, he did so much labour, and he would have had so many followers. Now his followers, even knowing the truth, will not place trust in him. Some people will walk behind him like blind devotion, some people will oppose, and some people who until now were walking according to the niyam he told will abandon it. This is what happens.

Why should one be siddhantavadi and not vyaktivadi about teachers?

This is why we say again and again, the speaker states: be siddhantavadi, not vyaktivadi — so that when you come to know something good or bad about that person, you still do not compromise with the siddhant, and do not abandon what you have been doing until now. He gives an example: almost the whole public of India was at one time following Premanand ji Maharaj very well, and he too found it very good — up to the day he did not speak crooked things about Bhagavati and about Bhagavan Shiva. On the day he spoke that subject, however many times he afterwards polished it over, saying no, it was like this, saying all of that — whatever you may say afterwards, in the arrogance in which he spoke that subject at that time, from that moment the curtain of surrender lifted, that yes, he is naishthik, he is such and such; and it did not go back up again. It may go up for other people, but the learned persons of this field who had given him a respect will not be able to bring it back.

This is why we say again and again: be siddhantavadi, not vyaktivadi, the speaker says — so that when you come to know something high or low about that person, even then you do not make a compromise with the siddhant, that we will not abandon what we have done until now. We are giving an ordinary example. Almost the whole public of India was at one time following Premanand ji Maharaj very well. To us also it felt very good — up to the day he did not speak crooked and wrong things about Bhagavati and about Bhagavan Shiva. On the day he spoke that subject, however many times he afterwards did its thook-polish — that no, it was like this, that he said all of this — however much you may say afterwards, at that time, in whatever arrogance he spoke that subject, from that time that curtain lifted, the one of surrender: that yes, he is naishthik, he is such, he is such. Then it did not mount again. It may mount for the remaining people, but those who are learned, who belong to this field and who had given him a respect, they will not be able to bring it back. And this happens with many people. Some people speak; some who are silent followers, who listen silently, will not listen again. They will take the remaining subjects well enough — yes, all right — but the shraddha that was there before will not remain. They will not accept every statement. Then they will see, then they will begin to weigh. This is what happens here; and this, brother, never let it decay.

What happens to a renunciation adopted because of suffering when comfort returns?

So far as the subject arises in life that trouble has come into the body and life and so we are now becoming detached — the speaker says that when pleasure comes, you will become detached and then attached again. Understand this subject too.

So much of the subject as comes into life — that now trouble has come into the body, into the life, so we are becoming virakt — the speaker says: when comfort comes, then having become virakt you will become asakt again, will you not? Understand this subject too.

What is the first step when married life brings trouble?

In my view, in such a circumstance where trouble is coming in married life, the speaker says — though he has digressed and said many things, it is necessary to look at this subject too — everyone should understand that when trouble and difficulty related to married life comes into life, then first of all, brother, if you have not had the janma kundalis matched, get that done first, without fail.

In my view, in such a circumstance when trouble is coming to you in married life — though we have digressed and spoken many subjects, it is necessary to look at this subject as well, the speaker says. Let all people understand this subject: when trouble and difficulty connected with married life comes in life, then first of all, brother, if you will not have had the janma kundali matched, then first of all get it matched, without fail.

What if the wife's birth details given at marriage were not the original ones?

The speaker says one should ask her plainly: was this your original birth record, or did you give a separate one from the marksheet? Kindly tell us the correct one, whenever you were born — even if you are two years older than me, the marriage has now happened and we cannot leave it now. So obtain the original first. If the original cannot be obtained, then from the hand lines and the forehead lines, if there is some learned person, get out from him as much information as can be got. Otherwise, if the correct birth details are obtained, get both matched properly according to a janma kundali and see what doshas are present.

And asking this — O Devi ji, was this your original birth record, or had you given a separate one from the marksheet, the speaker says. Kindly tell us the correct one, whichever you were born in, whenever. Even if you are two years older than me — now the marriage has happened, now we cannot leave. Kindly tell that. So obtain the original first. And if the original cannot be obtained, then from the hand lines and from the forehead lines and the rest, if there is any learned person, get as much information extracted from them as can be extracted. Otherwise, if the correct birth details are obtained, then get both matched properly according to a janma kundali and see what doshas are present. Something or other will certainly be there, nineteen-twenty.

Which points in the kundali should be examined for marital trouble?

Whatever the nineteen-twenty is, the speaker says, get the whole examination made from the saptamesh. Certainly see the position of the saptamesh. A man should also see the position of Shukra. Also see the position of the sasural. And two or three things — rin parihar, certainly see the rin too, what rin is forming with the wife on account of which she is making quarrel and strife. After seeing all the subjects, make the arrangement of a proper parihar. Do the parihar; whether change will come in her behaviour or not, leave that to Bhagavati.

Whatever the nineteen-twenty is, get the whole examination of it done from the saptamesh, the speaker says. Certainly see the position of the saptamesh. See the position of the saptamesh. A man should also see the position of Shukra now. Also see the position of the sasural. Two or three things — rin parihar; certainly see the rin too, what Rinanubandha is forming with the wife on account of which she is making quarrel and strife. After seeing all the subjects, then make the arrangement of a proper parihar. Do the parihar; whether change will come in her behaviour or not, leave that to Bhagavati.

Does a successful vashikaran prayoga change one's fate?

The speaker says one should avoid doing a prayoga — though for those attached only to their marital life and to materiality he will not forbid a prayoga either. But always keep one thing in mind: if a prayoga of vashikaran and the like is done or got done and it succeeds, your niyati does not change by it. It certainly gets postponed. She will now be bound in your sammohan and everything will become all right; but on the day it breaks, you will then have difficulty, and very much more difficulty.

Avoid doing a Prayoga, the speaker says. Although for those whose attachment is only to their marital life and to materiality, for them we will not forbid a prayoga either. But in a prayoga always keep one matter in mind: a prayoga of Vashikaran and the like is done, is got done, and it succeeds — from that your niyati does not change. It certainly gets postponed. She will now be bound within your sammohan. Everything will become all right. But on the day it breaks, then you will have difficulty, and very much difficulty.

Can a rin be cut by japa, shram and seva instead of by a prayoga?

The speaker says the good thing is that this thing be cut by japa and the rest, by shram and the rest, by seva; and that whatever rin there is, one become free of that too. And the effort should be made that whatever nineteen-twenty of the grahas and nakshatras has remained be set right as far as possible — doing for it whatever is possible from one's own side. Not something very large; even doing it in an ordinary way, some remedy of it or other will come about.

So the good thing is this, the speaker says: that this thing be cut by japa and the rest, by shram and the rest, by seva, and that from whatever rin there is one become urin as well. And let the effort be made that whatever subject of the grahas and nakshatras has remained at nineteen-twenty be, as far as possible, set right — doing for it whatever becomes possible from one's own side. Not a very great, great thing; if we do it in an ordinary way, then some nivaran or other of it will come about.

Trouble given by a father or mother is better discharged as a rin than removed by tapa for parivartan

The speaker says his own opinion is a little different: he believes more in the rin and believes less in parivartan. If the father is giving us trouble, he would never want to remove that trouble by doing tapa for its removal — he would want that rin to be discharged. If the mother is giving trouble, he would want to become urin. If a brother gives trouble, he would want to become urin — because if today we make him favourable to us through some kind of prayoga, tomorrow it will come back multiplied many times over. But if, doing japa for his sake, doing tirtha for his sake, doing daan for his sake, we are pacifying them, and in reality they become favourable to us, and in fact our circumstances become favourable and they become supportive to us, then that is the most correct thing of all.

For this we will certainly make a separate video as well, the speaker says; though on this subject we place more belief in the rin and the rest, and we place less belief in parivartan. My opinion in this is a little different. In my view, if the father is giving us trouble, then we would never want to remove that trouble by doing tapa for its removal. We would want that the rin that is there be discharged. If we are receiving trouble from our mother, then we would want to become urin. We would not want to pacify it. If we are receiving some trouble from a brother, then we would want, brother, to become urin. Let there be urin — because if today, by means of some kind of prayoga, we make them favourable to ourselves, then tomorrow it will come back grown many times over. But if, doing japa for their sake, doing tirtha for their sake, doing daan for their sake, we are pacifying them, and in reality they become favourable to us — in fact our circumstances become favourable to our circumstances, they became supportive to us — then that is the most correct thing.

Can a new vrat be taken within a year of a death in the family?

A listener whose husband's grandfather died less than a year ago has already taken a sankalp of eleven vrats of Ma Lakshmi in the Shukla Paksha of every month and has completed three. The speaker says that when there was doubt, at that very time she should at least have asked whatever learned person or pandit ji was near — some purohit will be there in a nearby temple and would have told her; it is a very ordinary matter that no new vrat is to be done within the year. An old vrat that you have been doing — Pradosh, Ashtami, Ekadashi — will not stop, that will continue. It is simply that nobody is to do a new one. And now, he says, we will not get it stopped by saying so either: ask your own purohit ji about that.

A listener writes that it has not been a year since her husband's grandfather's death, that she has taken a sankalp to do eleven vrats of Ma Lakshmi in the Shukla Paksha of every month, that three have already been done, and that she does not know whether she should do it or what to do now. If you do not know, then take your enjoyment now — what is the benefit of asking, the speaker says. In a state of doubt you performed the vrat; in a state of doubt you did all these things, and after so much has happened you are now asking. When there was doubt, when this subject arose, at that very time you should at least have asked whatever learned person, whatever pandit ji, was near you. Some purohit ji or other will be there in the nearby temple; they would have told you. It is a very ordinary matter, brother, that no new vrat is to be done within the year. An old vrat that you have been doing — Pradosh, Ashtami, Ekadashi — that will not stop, that will go on. It is simply that nobody is to do a new one. And now we will not get it left off by saying so either. For that, ask your own purohit ji.

Where at Vindhyachal is the charan paduka of Guru Dattatreya?

A listener says he did not see the charan paduka of Guru Dattatreya beside Bhagavati Saraswati, though the speaker had said it was there. The speaker says he said behind Saraswati ji: today, where the sthan of Mahasaraswati is, right beside them there is a door; go behind through that door. There are two param tantra sthans, and in the middle of those two param tantra sthans the Shri Vigrahas of devi devatas are installed — among those is also the paduka of Bhagavan Datt.

A listener writes that he did not see the charan paduka of Guru Dattatreya ji beside Bhagavati Saraswati ji, though the speaker had said it was right there. Beside Bhagavati Saraswati ji — if we have said such a thing in some live, then cut the clip and send it, the speaker replies; let us also see what mistake we have spoken. We have said behind Saraswati ji. Today, where the sthan of Mahasaraswati is, right beside them there is a door. Go behind through that door. All right — there are two param tantra sthans, and in the middle of those two param tantra sthans the Shri Vigrahas of devi devatas are installed. Among those there is also the paduka of Bhagavan Dattatreya.

How is a one-day anushthan of the Shakambhari Kavach done at a Shakti Peeth?

The speaker says that once you have the practice of the Shakambhari Kavach, then when you go to a Shakti Peeth — say you have arrived today — today at your ease find the place, look around, wander the whole place and see where you will sit and do the japa. Then the next day, at first light in the early morning, the darshan is to be done; it should happen in the bhor itself, and before sunrise is most excellent. After that sit at your ease on your asana and do at least 108 path of the Shakambhari Kavach.

Asked how a one-day anushthan of the Shakambhari Kavach is done at a Shakti Peeth of the thirty-two names, the speaker answers as follows. Once you have got the practice of the Shakambhari Kavach, then after the practice is there, when you go to a Shakti Peeth — say that today you have arrived — now today, at your ease, find the place, look at it, wander through the whole of it and see where you will sit and do the japa and the rest. Now the next day, early in the morning, in the bhor, the darshan and the rest are to be done; it should happen in the bhor itself. If it can happen before sunrise it is most excellent. After that, sit at your ease on your asana and do at least 108 path of the Shakambhari Kavach.

After the japa comes havan, or a lamp or the coconut khappar vidhi if havan cannot be done, and then kanya pujan

After that make the arrangement for havan; if possible and you have learnt it yourself, do it yourself, and if they do not let you do it yourself then do it with someone's help, and if they will not let you do it even with help, then kindle a lamp and the rest, or do the coconut khappar vidhi that has been given. Somewhere or other the vidhan of kindling will happen — that is, japa and havan. And after that, kanya pujan: if it is a Shakti Peeth then the pujan of even one kanya there is most excellent, and if a proper kanya pujan cannot be done, then at the very least give sweets and the like to some kanya there, gladly, along with dakshina.

After that make the arrangement for Havan and the rest, the speaker says. If it is possible and you have yourself learnt it, then do it from your own hand. If they do not let you do it yourself, then do it with someone's assistance. And if they will not let you do it even with someone's assistance, then kindle a lamp and the rest; do the coconut khappar vidhi that has been given. By that it will be accomplished; somewhere or other the vidhan of kindling will certainly be there. That is: japa and havan. And after that, Kanya Pujan. It is a Shakti Peeth, so if the pujan of even one kanya happens there, it is most excellent. If the kanya pujan cannot be done in the proper form, then at the very least, as far as possible, give sweets and the like to some kanya there without fail, with gladness, together with dakshina and so on.

Is there any rule after wearing the thread siddh in the thirty-two names sadhana?

Asked whether there is any rule after wearing the thread that was to be made siddh in the sadhana of the thirty-two names, the speaker says no — you can always wear it, and there is no special rule in it of the kind you are wanting.

A listener asks whether there will be any niyam after wearing the thread that was told to be made siddh in the sadhana of the thirty-two names. No, you can wear it always, the speaker answers. And there is no special niyam in it of the sort you are wanting.

What is the daily niyam for the Datta paduka?

The Datta paduka will always stay at the guru sthan, the speaker says — that is, at the pujan place, where you make a good arrangement, spread a yellow cloth and give the guru paduka, the Datta paduka, a place upon it. You may do their abhishek daily; after the abhishek, decorate them with fragrant chandan, kumkum and the like, making a swastik and so on upon them, offer flowers, and show dhoop. In paduka pujan you may generally apply itr as well. In this manner the paduka pujan will be done.

The Datta paduka will remain at the guru sthan always, the speaker says — that is, at the pujan sthan, where you should make a good arrangement, spreading a yellow cloth, and upon it give a place to the guru paduka, the Datta paduka. You can do their abhishek daily. Having done the abhishek, decorate them with fragrant chandan, kumkum and the like, making a swastik and so on upon them; offer flowers and the rest; show dhoop. In paduka pujan you may generally apply itr and the like here. In this manner this paduka pujan will be done.

Where should the Bhairavi Kavach be fixed, and which shloka recited for the paduka?

You can fix the Bhairavi Kavach on the main door, on the upper side — in a flat or in a house, fix it above the door. And for reciting a shloka, for the puja of Bhagavan Datt and for the paduka pujan, the stuti that is Guru Brahma Guru Vishnu and so forth is the most excellent.

And the Bhairavi Kavach you can fix at the main door, on the upper side, the speaker says — in a flat or in a house, fix it above the door. For reciting a shloka, for the puja of Bhagavan Datt and for the paduka pujan, the stuti that is Guru Brahma, Guru Vishnu and the rest is the most excellent of all.

What may a sadhika do during her period?

The speaker says that when a stri sadhika is in her period, at that time she will not perform any of this pujan. Some other member of the family will do it. If nobody else does it, then until she has washed her hair and become fully pure on the fifth day, she will not touch — she may certainly do pranam mentally, and no dosh will attach. If she washes her hair on the fourth day, then having washed the hair and become pure on the fourth day, the adhikar of pujan is not obtained on that day: on that day she becomes pure only for her husband, she may do seva for his sake or may touch him, but only on the fifth day is she authorised for dev pujan. Those who do not wish to accept this subject, for whom this is superstition and whatever else is running nowadays, may take their enjoyment — the subject was not for them. It is not my work to stop anyone, he says; we have spoken the actual subject, if you do not want to accept it then do not accept it.

When any stri sadhika is in her period, at that time she will not do any of this pujan, the speaker says. Some other member of the family will do it. If no other person does it, then until she has washed her hair and become fully pure on the fifth day, until then she will not touch. Mentally she may certainly do pranam and the rest; no dosh will attach. If she washes her hair on the fourth day, then having washed her hair on the fourth day and become pure, the adhikar of pujan is not obtained on that day. On that day she becomes pure only for her own husband; for his sake she may do seva, or may touch. But only on the fifth day is she authorised for dev pujan. Those who do not wish to accept this subject, or for whom this is superstition and all that is running nowadays, they can take their enjoyment; the subject was not for them. It is not my work to check or stop anyone. We have spoken the actual subject. If you do not want to accept it, do not accept it.

Should namah be used when giving ahuti in havan?

It depends on the mantra, the speaker says. If namah is within the full mantra, then in many places it is found that it goes with namah — as in the Mahaganpati mantra there is namah and there is swaha, namah before namah, so it will be along with it. And in many places it is such that namah comes afterwards, and then it is to be removed and swaha said directly. So in Jayanti Mangala Kali there is no need to add namah after namostute — swaha directly; in this, namah is not to be added in any case.

It depends upon the mantra, the speaker says. If namah is there within the complete mantra, then in many a place this is found — that it is with namah. As in the Mahaganpati mantra there is namah, there is swaha, namah before namah. So it will be along with it. And in many places it is such that namah comes afterwards; then it is to be removed and swaha said directly. So in Jayanti Mangala Kali, in this there is no need to add namah after namostute — directly swaha. In this, namah is in any case not to be added.

What should a pilgrim doing the three-day trikon parikrama at Vindhyachal prepare for?

The first guidance, the speaker says, is that it is very cold — come having made arrangement, because when you go up on the hill the cold will feel double and treble. As for bare feet, he is in favour of doing the parikrama barefoot even in the cold, since he does it himself; but he will not say that now — do it wearing paduka according to the condition of your body. If at the level of sadhana you are dependent upon your aradhya and have very great faith in him, then do it barefoot. About bathing in Ganga ji too: if you do it, it will be good, since he is doing it; but if the cold feels too much, then sprinkle the water only.

Absolutely, brother, come, the speaker says to a listener coming for a three-day trikon parikrama at the Vindhyavasini dham. The very first guidance will be this: the cold is very great. Come having made an arrangement, because when you go up on the hill the cold will feel double and treble. Where are you a resident of? There is a difference between the cold there and the cold here. In this way we are in favour that even in the cold, brother, do the Trikon Parikrama with bare feet — because we do it, so why will you not do it? But we will not say that just now. According to the state of your body, do it wearing paduka. If at the level of sadhana you are dependent upon your aradhya and have very great faith in them, then do it with bare feet. For bathing in Ganga ji too — how shall we say it now: if you will do it, it will be good, because we are doing it, so we will say you do it too. But if the cold feels too much, then just sprinkle the water.

How does the trikon yatra at Vindhyachal begin?

After the bath at Ganga ji you will begin the yatra of the trikon, the speaker says. First of all, having bathed from Ganga ji and completed everything there, you will take the sankalp. After taking the sankalp you will do the darshan of Bhagavati Vindhyavasini and do the pujan there. And along with Vindhyavasini Mai, at the chief temple there, you will do the darshan of Bhagavati Kali and Bhagavati Mahasaraswati seated there; you will do the darshan of all in the temple precinct. One laghu trikon was completed there.

After the sthan at Ganga ji you will begin the yatra of the trikon, the speaker says. First of all, having bathed from Ganga ji and completing everything there, you will take the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.. After taking the sankalp you will do the darshan of Bhagavati Vindhyavasini. You will do the pujan there. And along with Vindhyavasini Mai, at the chief temple, you will do the darshan of Bhagavati Kali and Bhagavati Mahasaraswati seated there. In the temple precinct you will do the darshan of all. One laghu trikon was completed there.

What is the route of the trikon after leaving the Vindhyavasini temple?

Coming out from there, the darshan and pujan of Vindhyeshwar Mahadev; after that go straight to Kotwali and do darshan there — Batuk Bhairav ji, Bhagavati Bhairavi, then Bartar Hanuman ji — and then leave from there. You may also go to Lal Bhairav, but it will become long; so in place of Lal Bhairav take the road straight from beside Bartar Hanuman ji and come to the Pratyangira chauraha. There do the darshan of Bhagavati Pratyangira. On the way is Nihut Veer Hanuman ji; do his darshan at the time of returning. While going, wherever the sthan of devatas falls on your left side, go on kindling camphor there.

Coming out from there, the darshan and pujan of Vindhyeshwar Mahadev, the speaker says. After that you will go straight to Kotwali; you will do darshan there — Batuk Bhairava ji, Bhagavati Bhairavi, then Bartar Hanuman ji — and then leave from there. You can also go to Lal Bhairav like this, but it will become long. So in place of Lal Bhairav, take the road straight from beside Bartar Hanuman ji and come to the Pratyangira chauraha. There, the darshan of Bhagavati Mahapratyangira. On the way there is Nihut Veer Hanuman ji; do his darshan at the time of returning. While going, wherever the sthan of devatas falls on your left side, go on kindling camphor there.

Where does the trikon parikrama end?

From the Pratyangira chauraha go straight on and reach Hanuman ji nearby, Bandhwa Veer. Having done the darshan and pujan of Bandhwa Veer Hanuman ji, go out to Kali Khoh; from Kali Khoh to Ashtabhuja, from Ashtabhuja to Tarapith, and from Tarapith back to the temple of Vindhyavasini Mai. Whatever devi devatas you meet on the way, go on kindling camphor at the place of them all.

And from the Pratyangira chauraha go straight and reach, walking on, to Hanuman ji nearby — Bandhwa Veer, the speaker says. Having done the darshan and pujan of Bandhwa Veer Hanuman ji, go out to Kali Khoh. From Kali Khoh to Ashtabhuja; from Ashtabhuja to Tarapith; from Tarapith back to the temple of Vindhyavasini Mai. Whatever devi devatas you meet on the way, go on kindling camphor at the place of them all.

How many layers are in the trinetra, and does a devi's shakti arrive when it awakens?

Asked how many layers there are in the trinetra, what happens after the awakening of the trinetra, whether a devi's shakti arrives, and whether some dut has then to be made pratyaksha separately, the speaker calls these very good questions asked in a very good way — and says: know and do this vidhan under the guidance of some proper divine guru. In his view this is not a subject for YouTube. He will discuss Sankat Nashan at length in the future, how and what happens; but information is one subject and practically this subject is separate, and it varies person to person. He has said this many times and does not even feel like speaking it fully, because people have crammed their expertise onto these subjects so much on Facebook and YouTube that even in speaking he feels their followers will take offence.

A listener asks how many layers there are in the trinetra, what it is, whether after the awakening of the trinetra a devi's shakti arrives, and whether for that some dut and the like then has to be made pratyaksha separately. These are very good questions, brother, and in a very good manner you are making the effort to know this subject, the speaker says. Under the guidance of some proper divine guru, know this vidhan and do it. This is not the subject of YouTube, in my view. On Sankat Nashan too we will discuss at length in the future, how and what happens. But information is a separate subject; practically, this subject is separate — this thing varies person to person. Many times we have spoken on this subject. There is not even the wish to speak it fully. So very much have people crammed their own expertise onto these subjects on Facebook and YouTube that even while speaking it seems to us that if we speak, their followers will feel bad.

In the Sankat Nashan stotra, is it Vighnarajendram or Vighnarajam?

You have asked this very rightly, the speaker says. In some places Vighnarajendram is also written, and there is Vighnarajam; Vighnaraj is found in most places. And if you read Vighnarajendram it is the Indra of kings, and if you read Vighnarajam then it is king — so in both of them, in both it is for the Bhagavan alone. You may read whichever of the two you like; there is no difficulty. Saptam Vighnarajendram, saptam Vighnarajam: in Rajendram too and in Rajam too, in both the Bhagavan is king.

Asked whether in the Sankat Nashan Stotra the seventh is Vighnarajendram or Vighnarajam, the speaker says the listener has asked this very rightly. In some places Vighnarajendram too is written, and there is Vighnarajam. Vighnaraj is found in most places. And if you read Vighnarajendram, it is the Indra of kings; and if you read Rajam, it is king. So in both of them, in both it is for the Bhagavan alone. You can read whichever of the two you like; there is no difficulty. Saptam Vighnarajendram, saptam Vighnarajam. Rajendram too, and Rajam too — in both the Bhagavan is king.

What should one do when big channels hand out Chhinnamastika's mantra publicly?

A listener says that on big channels people are giving out the mantra of Chhinnamastika Mata and saying no mala is needed for it, that he tried to tell people in the comments and was abused, and so he stopped speaking. Then this is the very subject, the speaker says — what need is there to speak? Say nothing. Let them do Chhinnamastika, Dhumavati, all of it. Those who are giving it and those who are speaking, that is their subject; and those who are listening, that is theirs.

A listener writes that on big channels people are giving the mantra of Chhinnamastika Mata and saying that for it there is no need of a mala; that he tried to tell people in the comments and was given abuses, and so he stopped speaking. Then this is the very subject, is it not, the speaker says. What need is there to speak? Say nothing. Let them do Chhinnamastika, Dhumavati, all of it. Those who are giving it, those who are speaking — that is their subject. And those who are listening — that is theirs.

The Mundi who went to lead the people of Tripura off the path was no ordinary person, and Narad was his first disciple

Understand it this way, the speaker says — this is why we say do swadhyaya. When Bhagavan Shiva had to destroy Tripura, study once how he made the whole planning of the Tripura nash, and you will come to know. The one who went there in the form of a Mundi to lead them off the path was no ordinary person: whose avatar is the Mundi? Bhagavan Shri Narayana himself became that Mundi and went. He himself got his hair shaved and reached there; and when he reached and nobody at all was listening to him, who became his first disciple? Narad ji himself went and became one. Whose first diksha happened? Narad ji's, in the Mundi. And all the rakshasas of Tripura would be initiated by these and would get themselves slain — the minister will destroy them; will the devatas come in person?

Understand it in this manner, the speaker says. This is why they say: do swadhyaya. When Bhagavan Shiva had to do the Tripura nash, then study once, do swadhyaya of the manner in which Bhagavan Shiva made the whole planning of the Tripura nash, and you will come to know. There, the one who went in the form of a Mundi to lead them astray was not some ordinary person. Whose avatar is the Mundi? Bhagavan Shri Narayana himself became that Mundi and went. He himself got his hair shaved and reached there. And when he reached and nobody at all was listening to him, who became his first disciple? Narad ji himself went and became it. Whose was the first diksha? Narad ji's, in the Mundi. This is it — understand it here. And all the rakshasas of Tripura would be initiated by these people and would get their own slaughter carried out. The minister will destroy them; will the devatas come in person?

Are the people who teach Mahavidya sadhanas in an unauthorised way ignorant?

The people who do this kind of thing in an unauthorised way are learned people, the speaker says — with them is an abundance of information, and they have siddhis, brother. And their disciples too are big, big people. So just that is what is happening: do swadhyaya and you will understand from where what is going on, and how one is to be saved.

The people who perform subjects of this kind in an unauthorised manner are learned people, the speaker says. With them is an abundance of information; they have siddhis, brother. And their disciples too are big, big people. So just that is what is happening. Do swadhyaya and you will come to understand from where what is going on, and how one is to be saved.

Can the adhikar for Vajra Vairochani sadhana be given online?

A listener remarks that the adhikar for the sadhana of Vajra Vairochani, without a mala, without vidhi vidhan and without a guru parampara, is being given online, and that it is astonishing. It is running nowadays, the speaker says, naming the person the listener has named and remarking that they can do anything, and that their guru is themselves. Take your enjoyment, there is no difficulty.

A listener remarks that the adhikar for the sadhana of Vajra Vairochani, without a mala, without vidhi vidhan and without a guru parampara, is being given online, and that it is astonishing. It is running nowadays, the speaker answers, naming the teacher the listener has named. They can do anything. Their guru is themselves. Take your enjoyment; there is no difficulty.

Should a sadhak display his knowledge and correct those who teach wrongly?

The speaker asks all the sadhaks of Grihastha Tantra, kindly, not to display anywhere whatever intelligence they obtain. There is no need to stop anyone. Where you know especially that greater knowledgeable and scientific people than you are present, and wherever you speak you will be set upon to be beaten, cut and abused — what is the need? Leave it, let them take their enjoyment. Their life and their niyati has taken them there.

And kindly, the speaker says, however many sadhaks of Grihastha Tantra there are — whatever intelligence you obtain, do not display it anywhere. There is no need to stop anyone. Where you know especially that greater and greater knowledgeable and scientific people are present, and wherever you speak they will fall to beating you, cutting you, abusing you — what is the need? Leave it. Let them take their enjoyment. Their life, their niyati, has taken them there.

Why do people ignore correct advice and get entangled in such sadhanas?

The speaker says that just as some people's niyati takes them to such a place that even if Brahma ji himself told them to do the pujan of Vighnaraj Ganpati and all their trouble would go — and asked how to do the puja of Ganpati he would say offer durva to the Bhagavan, offer it by his 108 names — they still will not accept even Brahma ji's word, because their niyati is such. They will not accept. Niyati will make them suffer it and then be satisfied; they will suffer. And in just this way, the niyati of those whose complete destruction is to happen, such cursed people, will take them: they will get entangled in the sadhana of such devi devatas as cannot happen at all without vidhi vidhan, without parampara, without krama sadhana — it is not for everybody, but they will have it done.

As the niyati of some people takes them to such a place where Brahma ji himself would tell them: oh, do the pujan of Vighnaraj Ganpati and all your trouble will be removed, the speaker says. How should the puja of Ganpati ji be done? Then he would say: yes, brother, offer durva to the Bhagavan, offer it in his name by his 108 names. But they will not accept Brahma ji's word, because their niyati is such. They will not accept. Niyati will make them suffer it and then be satisfied; they will suffer. And in just this way the niyati of such people will take them — those whose complete destruction is to happen, such cursed people — that they will get entangled in the sadhana of such devi devatas as, brother, without vidhi vidhan, without parampara, without krama sadhana simply cannot happen at all. It is not for everybody. But they will get it done.

What does the Parvati Gita say about who may do the Mahavidyas?

The speaker says that by saying such things — that so-and-so people say, that knowledgeable people say this sadhana cannot be done — they have created a confusion in people's minds that the sadhana of this Mahavidya cannot happen. See the reference, he says: in the Parvati Gita Bhagavati has said that you may take diksha of any one among the ten Mahavidyas and do it. So have those who are saying that you cannot do the sadhana of Dhumavati, that you cannot do the sadhana of Chhinnamastika, become greater than Parvati ji? It is absolutely not so. They are confusing you so that you may not be able to do sadhana, so that shakti may not be obtained by you, so that you may not become knowledgeable. They want to rule over you — that is why they are forbidding you this sadhana.

And they will get it done by saying this again and again, the speaker says: that oh, so-and-so people say, knowledgeable people say that this sadhana is not to be done — and doing so they have created a confusion in people's minds that the sadhana of this Mahavidyas cannot happen. See the reference. In the Parvati Gita Bhagavati has said that of any among the ten Mahavidyas you may take diksha and do it. So have these people who are saying that you cannot do the sadhana of Dhumavati, that you cannot do the sadhana of Chhinnamastika — have they become greater than Parvati ji? It is absolutely not so. They are confusing you so that you may not be able to do sadhana, so that shakti may not be obtained by you, so that you may not become knowledgeable. They want to rule over you. That is why they are forbidding you from doing this sadhana. Speaking thus they will confuse everybody. It is a right matter, is it not? In the Parvati Gita Bhagavati has spoken — then who is this to stop you?

The granths set out the niti and niyam of a Mahavidya sadhana within one's own kul, including whether the kul devi belongs to the Shri Kul

But after the Parvati Gita, when you go into the granths and study tantra, the speaker says, there is clarity on this subject: if you will do Matangi sadhana, then what niti and niyam are there for it? Is some subject of your kuldevi devatas present or not? If the devi of your kul is of the Shri Kul and you have gone off walking into Dhumavati sadhana, then there will be some niyam and nishtha or other. So this is the niti. Into this, you and I should not intrude anywhere. Remember only one subject: that here the Mundi has gone in order to bring about complete destruction, and these are the people of Tripura. Their complete destruction is happening — take your enjoyment, watch from in front, and bring learnedness into yourself.

But after the Parvati Gita, when you go into the granths, when you do the study of tantra, then in that there is clarity on this subject, brother, the speaker says. That if you will do Matangi sadhana, then what are the niti and niyam for it? Is some subject of your kuldevi devatas present, or is it not? If the devi of your kul is of the Shri Kul, and you have gone off walking into Dhumavati sadhana, then there will be some niyam and nishtha or other. So this is the niti. Into this, you and I should not intrude anywhere. Just remember one subject: that here the Mundi has gone in order to bring about complete destruction, and these are the people of Tripura. Their complete destruction is happening; take your enjoyment, watch from in front. Bring learnedness within yourself. Simple matter.

How should the Sankat Nashan stotra be samput with Ganpati's beejakshar?

If you want to recite the Sankat Nashan making it samput with Bhagavan Ganpati's beejakshar, then first of all do at least four lakh japa of the ekakshari beej which is the Ganpati pranava, and only then make the samput — it will be very good, the speaker says.

If you want to recite the Sankat Nashan Stotra having made it Samput with the beejakshar of Bhagavan Ganpati, the speaker says, then first of all do at least four lakh japa of the ekakshari beej which is the Ganpati pranava, and then make the samput. It will be very good, brother.

What should be done if a sadhana sankalp is not completed?

Asked what to do by way of kshama prarthana if a sankalp of sadhana is taken and not completed, the speaker says: make kshama prarthana and the rest to whichever devata it was of, do their pujan as far as possible, and do deepdaan.

Asked what should be done for the kshama prarthana of a sadhana sankalp that has been taken and not completed, the speaker answers. Make kshama prarthana and the rest to the devata whose it was; perform their pujan as far as possible; do Deepdaan.

Which lamps are lit at the threshold, and can a chaumukha lamp be used?

A chaumukha lamp you can indeed put on the chaukhat, the speaker says, but rather than kindling a great many lamps, two lamps are enough. Whether it is a ghee lamp or an oil lamp will depend on whose lamps you are kindling at the threshold — because there the lamp of Bhagavan Narsingh will also be kindled; there it is kindled for the pitr as well, for the kul pitr; there it is done for the kul Bhairav ji too, and for the kuldevi too. So it will depend on whose lamp you are kindling.

A chaumukha lamp you can indeed put on the Chaukhat, brother, the speaker says, but rather than kindling very many lamps and the rest, two lamps are quite enough. Whether it is a ghee lamp or an oil lamp will depend upon whose and whose lamp you are kindling at the threshold. Because there the lamp of Bhagavan Narasimha too will be kindled. There it is kindled for the Pitr as well, for the kul pitr. There it is done for the kul Bhairav ji too, and for the kuldevi too. So it will depend upon whose lamp you are kindling.

What should be done for victory in a court case?

It depends on what subject the court case is for, the speaker says. The upasana of Bhagavati Durga is the giver of victory — it is there in the Durga Saptashati, from the eleventh adhyaya. If you recite that, it is most excellent.

For victory in a court case — what do you want to do, that depends on what subject the court case is for, the speaker says. The upasana of Bhagavati Durga is the giver of jaya. It is in the Durga Saptashati, from the eleventh adhyaya. If you do the path of that, it is most excellent.

Can the Dhumavati mantra be japa'd at home when a very bad time has come?

Asked whether, when a very bad time has come, the japa of the Dhumavati mantra may be done at home, the speaker says he has given the answer to this question in all the previous lives — and in his view, brother, you cannot do it.

A listener asks whether, if a very bad time has come, one may do the japa of the Dhumavati mantra at home. We have given the answer to your question in all the previous lives, the speaker says, naming the questioner. In my view, brother, you cannot do it.

Can several deities' sadhanas be done together with a main Narsingh sadhana?

Asked whether, along with the main sadhana of Bhagavan Narsingh, the sadhana of Bhagavati Kamakhya Durga should also be done, and whether Batuk Bhairav's should be done with it too, the speaker says it will depend on whose the chief sadhana is to be. Everyone's sadhana cannot be done at once; it will have to be done kramagat. And there will be one chief sadhana only — the rest will be in the limbs alone.

Asked whether, if along with the chief sadhana of Bhagavan Narasimha the sadhana of Bhagavati Kamakhya Durga ji is also to be done, the sadhana of Batuk Bhairav ji should be done along with it as well, the speaker answers. Brother, it will depend upon whose the chief sadhana is to be done. Everyone's sadhana cannot be done together; it will have to be done kramagat. And there will be one chief sadhana; the remaining ones will only be in the limbs.

Is Ma Durga's vahan only a lion, or can it be a tiger?

A listener says that in spite of trying, he sees only a tiger with closed eyes in dhyan, and asks whether Ma Durga's vahan is only a lion or can be a tiger too. It is good, brother, the speaker says: lion and tiger, it can be both. Asked whether he may then do the trikon in that Ma, he says one certainly can.

A listener asks whether Ma Durga's vahan is only a lion or can also be a tiger, saying that in spite of trying he sees only a tiger with closed eyes in dhyan. It is good, brother, the speaker says. Lion and tiger — it can be both. Asked then whether he may do the trikon in that Ma, the speaker says one can certainly do it.

Can a sankalp of 27000 be taken for Ganpati's twelve-name stotra?

Asked whether one may take a sankalp of 27000 of the Dwadash Naam stotra of Ganpati ji and do it, the speaker says one certainly can.

A listener asks whether he may take a sankalp of 27000 for the Dwadash Naam stotra of Ganpati ji. One can certainly do it, the speaker answers.

Is it proper to abandon a wife who turns against the dharma of the kul?

A listener asks whether it is proper to abandon a wife who becomes vidharmi to the kul and the dharma, or who deliberately behaves so as to suppress and harass him, since the arguing is beyond bearing. After making the proper arrangement, yes, the speaker answers. But keep this in mind: once the panigrahan samskar has taken place, then as far as possible, however much she may be dishonouring the man, she is making and marring her own. Applying sam, dam, dand and bhed from your side, make the effort that she come onto the dharma path — this is your responsibility. By explaining with love, by taking the help of the family, taking the help of relatives, through the devi devatas, by describing the subjects of the shastras — make the effort in every way that she become favourable, especially when you are walking on the dharma path.

A listener asks whether the abandonment of a wife is proper if she becomes vidharmi to the kul and to dharma, or behaves deliberately in order to suppress and harass him, since arguing is beyond his bearing. After making the proper arrangement for that — yes, the speaker answers. This subject you are speaking of: once the panigrahan samskar has taken place, after that, as far as it is possible for a man, however much she may be dishonouring him, she is making and marring her own — keep this thing in mind. From your side, applying sam, dam, dand and bhed, make the effort that she come onto the dharma path. This is your responsibility. By explaining with love, by taking the family's cooperation, by taking the cooperation of relatives, through the devi devatas, by describing the subjects of the shastras and the rest — in every way make the effort that she become favourable. Especially when you are walking on the dharma path.

Is tyaag of a wife proper when she will not walk together?

And if even then she does not agree and it is not possible to walk together, then even in such a circumstance, if you want to make her tyaag, in my view, brother, the speaker says, tyaag is not proper. The responsibility, the duty of bearing her yogakshem is yours. So if tyaag is to be done at all, it should be such that the whole arrangement for her is made, and that the tyaag happens from your heart. Since you have asked according to the shastrokta view, he adds, he cannot give the modern answer of today; that will be your decision, whether you will give a divorce and how you will act. But according to a sadhak, what should a sadhak do in such a circumstance?

And if even after that she does not agree, and it is not possible to walk together, then even in such a circumstance, if you wish to make her tyaag — in my view, brother, tyaag is not proper, the speaker says. The responsibility, the duty of bearing her yogakshem, is yours. So if tyaag is to be done at all, then let it be such that the arrangement for her is complete. Let the tyaag happen from your heart. Since you have asked according to the shastrokta view — the subject that exists in today's time, we cannot give its modern answer; that will be your decision, whether you will give a divorce, how you will act, or not act. But according to a sadhak: what should a sadhak do in such a circumstance?

On what condition is tyaag permitted at all?

However difficult the circumstance may become, the speaker says, the tyaag of one's own wife cannot be made while leaving off the duty of her maintenance. So let the whole arrangement of the duty of her bharan-poshan be made for her for life, or for as long as the body can manage, and according to that maintain her. For the rest, keep no desire from her. Nor does tyaag mean that you are now not even to take food and drink from her hand. So after making the proper arrangement you can certainly do tyaag; there is no dosh in it.

However difficult the circumstance may become, the tyaag of one's own wife cannot be made while abandoning the duty of her bharan-poshan, the speaker says. So let the full arrangement of the duty of her bharan-poshan be made for her, for life — or for as long as the body can manage, and according to that you should maintain her. For the rest, keep no desire from her. Nor has tyaag come to mean that you are now not even to take food and drink from her hand. So after making the proper arrangement, you can certainly do tyaag; there is no dosh in it. There are very many subjects, he adds, but people will not find them palatable. Even if the answer is given according to the shastrokta view, line by line — see, it is written here, it is written there — even then it will not be palatable. So we say: do the swadhyaya yourself.

May the lamp be refilled with the left hand during japa, and which wick is used?

Keep a large lamp in the first place, brother, the speaker says: if you have to do japa for two or three hours, keep the lamp on that reckoning so that oil does not have to be added again and again. Buy one big lamp. If you want to pour the oil with the reverse hand, since the mala is in one hand, you may pour it — there is no matter in it. The wick of the karma sakshi will be a soi batti. The khadi batti is used in prayoga: when we are doing the prayoga of a mantra, then the khadi batti will be used.

A listener asks whether, if the oil in the lamp runs low while doing japa of the mala with the straight hand, he may pour oil with the reverse hand; and whether the wick of the karma sakshi lamp is a soi batti or a khadi batti. First of all, brother, make a habit of keeping a big lamp, the speaker says. If japa is to be done for two or three hours, then keep the lamp on that reckoning, so that oil does not have to be poured again and again. Buy one big lamp. You want to pour the oil with the reverse hand — since the mala is in one hand, you may pour it; there is no matter in it. The wick that belongs to the Karma Sakshi will be a Soi Batti. The Khadi Batti is used in prayoga. When we are doing the prayoga of a mantra, then the khadi batti will be used.

How can a tantrik be punished for the sin he has done?

Asked how a tantrik may be given punishment for the sin he has committed, even if that tantrik worships the same devi devata as we do, the speaker says the capacity to give punishment is not in you or in me, brother. And if the capacity is there, then there is no need to ask the question at all: let the siddhi be pratyaksha, let the mantra be pure, and do the prayoga directly.

Asked how a tantrik is to be given punishment for the sin he has done, even should that tantrik worship the same devi devata as we do, the speaker answers. The capacity to give punishment is not in you or in us, brother. And if the capacity is there, then there is no need to ask the question at all. Let the siddhi be pratyaksha, let the mantra be pure — then do the Prayoga straightaway.

How is a bandhan placed on the kuldevi opened?

Asked how to open every kind of bandhan placed upon the kuldevi, by whichever devata it may have been done, when the tantrik keeps increasing that bandhan from time to time, the speaker says that for that you should first of all do a prachand sadhana of some one devi devata and make the mantra and the rest siddh. And through that siddhi, by whichever mantra you have awakened — look at the mala mantra of Bhagavan Narsingh itself: many people siddh Bhagavan Narsingh's mala mantra by sitting in a temple of Bhagavan Shiva, in a temple of Bhagavan Narayana, under a peepal tree, and doing japa in that manner. Then by its prayoga, the vidya of the tantrik who is doing the adharm-laden work and the bandhan of his abhicharik devatas will happen first; and the capacity of your own devi devatas will increase in a complete way. Bhavanatmak prayoga should also be done in this.

Asked how every kind of bandhan placed upon the kuldevi, by whichever devata it may have been done, is to be opened, when that tantrik is increasing that bandhan from time to time, the speaker answers. For that, first of all you should do a prachand sadhana of some one devi devata and make the mantra and the rest siddh. And through that siddhi, whichever mantra you have awakened — see many things; see the mala mantra of Bhagavan Narasimha itself. The mala mantra of Bhagavan Narsingh: people sit in a temple of Bhagavan Shiva, in a temple of Bhagavan Narayana, under a PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree, in this manner, and doing japa and the rest they make it siddh. Then by its prayoga the vidya of the tantrik who is doing adharm-laden work, and the Bandhan of his abhicharik devatas, will happen first. And the capacity of your own devi devatas will increase in a complete manner. Bhavanatmak prayoga should also be done in this.

Who has the adhikar to worship a Sri Yantra?

The first subject is this, the speaker says: the adhikar of the pujan of the Sri Yantra belongs to sadhaks and sadhikas initiated in Shri Vidya. The pujan of the Sri Yantra will be done according to the vidhi that is told by guru adesh. Mantra-less pujan of the Sri Yantra does not generally happen. At the least it is done by the Guru Paduka mantra, and by the mantra of whoever it is in Shri Vidya that you have received diksha of. That is the view, that is the subject, he says; for the rest, whether you accept this subject or not is your wish.

A listener has installed a sphatik Sri Yantra in her home temple and does its abhishek and panchopachar pujan daily. The very first subject is this, the speaker says: the adhikar of the pujan of the Sri Yantra belongs to sadhaks and sadhikas initiated in Shri Vidya. By guru adesh, whatever vidhi is told, the pujan of the Sri Yantra will happen according to that vidhi. Mantra-less pujan of a Sri Yantra does not generally happen. At the least, its pujan is done by the Guru Paduka mantra, and by the mantra of whoever in Shri Vidya you may have received diksha of. Whatever the view is, whatever the subject is, that we are stating. For the rest, whether you accept this subject or do not accept it, that is your wish.

What should be done with the yantra when the household worshipper must travel?

A listener says nobody else in her house does any puja — not her mother-in-law, father-in-law or husband — and that she must go to her maternal home for some days, and asks by what vidhi to take it. If nobody in the house is going to do the daily abhishek and panchopachar pujan, the speaker says, then to take it along, a change of place, the transgressing of the threshold, is not proper. Nor can you leave them. You can do one thing: take a red cloth, of pure cotton, and scent it by applying itr and the like. Wrap the yantra on all four sides — that is, cover them with that cloth. Show dhoop and deep. And make a prayer to them that after so many days, when I come, I will again do your seva and pujan.

A listener says that in her house nobody performs puja — neither mother-in-law nor father-in-law nor husband — and that she has to go to her maternal home for some days. If there is going to be nobody in the house to do the daily abhishek and panchopachar pujan, then to take it along — a change of place, the transgressing of the chaukhat — is not proper, the speaker says. And you cannot leave them either. One act you can do: take a red cloth, of pure cotton, and by applying itr and the like make that cloth fragrant. And wrap the Yantra round from all four sides — that is, cover them with that cloth. Show dhoop and deep. And make a prayer to them, that when after so many days I come, I will again do your seva and pujan.

How can suchita be kept in a household where meat is eaten?

A listener describes chicken being eaten often at home, vessels being washed and the basin tap touched without washing hands, the bucket kept with the bathroom, and asks what to do. Now this has become a matter of trying to become Vibhishan in Ravana's Lanka, the speaker says. Satvik sadhana in the midst of those who eat chicken is a great hardship, brother. For that, what shall we say to you — keep as much attention to suchita as you can. Increase your capacity, make the effort as far as possible. Keep doing the japa of Bhagavan Pundarikaksha as far as possible; by his japa shuddhata will keep being obtained. Becoming capable, become ekanishtha. Become ekantik, become separate.

A listener describes chicken being eaten many times at home, the vessels being washed and the basin tap touched without washing the hands, the bucket kept together with the bathroom, and asks what to do. Now see, this has become a matter of trying to become Vibhishan in Ravana's Lanka, the speaker says. The subject here is now just this. Satvik sadhana in the midst of those who eat chicken is a great hardship, brother. For that, what shall we say to you — however much attention to suchita you keep. Increase your capacity; make the effort as far as possible. Keep doing the japa of Bhagavan Pundarikaksha as far as possible; by his japa shuddhata will keep being obtained. Becoming capable, become ekanishtha. Become ekantik; become separate.

What is the name of Batuk Bhairav's vahan?

Asked the name of Batuk Bhairav ji's vahan, the speaker first says Kaal Kantak, then corrects himself: the name of Kaal Bhairav ji's vahan is Kaal Kantak. The name of Batuk Bhairav ji's vahan is different and is not coming to his attention. Kaal Kantak is theirs, Kaal Bhairav ji's, of the chief svarup. Asked further who the Bhairav ji of Mata Kela Devi is, he says he has no knowledge of it.

Asked the name of the vahan of Batuk Bhairava ji, the speaker first answers Kaal Kantak, and then corrects himself. The name of the vahan of Kaal Bhairava ji is Kaal Kantak. The name of Batuk Bhairav ji's vahan is different; it is not coming to attention. Kaal Kantak is theirs — Kaal Bhairav ji's, of the chief svarup. Asked who the Bhairav ji of Mata Kela Devi is, he says he has no knowledge of it, brother.

Can sadhana be done after a father's death, and which adhyaya?

Brother, you can do sadhana even now, the speaker says. In sadhana, do the sadhana of the Shrimad Bhagavad Gita. If the father's death has happened having attained a full life, then recite the tenth adhyaya, take the sankalp and do their sadhana. If it is sudden and the like, then recite the seventh adhyaya or the eleventh adhyaya.

A listener writes that his father has died. Then, brother, you can do sadhana even now, the speaker says. In sadhana, do the sadhana of the Shrimad Bhagavad Gita. If the father's death has happened having attained purnayu, then reciting the tenth adhyaya and taking the sankalp, do their sadhana. If it is akasmik and the like, then recite the seventh adhyaya or the eleventh adhyaya.

What is dear to Bhagavati Mahakali and to Batuk Bhairav?

Asked what is dear to Bhagavati Mahakali and Batuk Bhairav ji, as abhishek is to Shiva ji and tarpan to Ganesh ji, the speaker says that archan is dear to Bhagavati Mahakali; archan is greatly dear to all the svarups of Bhagavati; archan is greatly dear to the 64 yoginis too; and along with archan, havan is very dear. And as for what is dear to Batuk Bhairav ji — if you go especially into the Bhairav svarup, then all the Bhairavs there are, the Bhairav svarups, are pleased most of all, and are pleased quickly, through japa. Japa is very dear to the Bhagavan.

Asked what is dear to Bhagavati Mahakali and to Batuk Bhairav ji, in the way that abhishek is to Shiva ji and tarpan to Ganesh ji, the speaker answers. To Bhagavati Mahakali, archan is dear. To all the svarups of Bhagavati, archan is greatly dear. To the 64 Yoginis too, archan is greatly dear. Along with archan, havan is very dear. And what is dear to Batuk Bhairava ji — if you go especially into the Bhairav svarup, then all the Bhairavs there are, the Bhairav svarups, are pleased most of all, are pleased quickly, through japa. Japa is very dear to the Bhagavan.

Does a dosh attach if the feet point toward the deity in siddhasana?

Asked whether a dosh will attach when, in sitting in siddhasana, the feet have to go in front and so go toward the deity, the speaker asks how you are sitting that the foot is going toward the front — do not sit that way. Change your direction a little.

A listener says that when sitting in siddhasana the feet have to be put in front, so the feet go toward the deity, and asks whether a dosh will attach. How are you sitting, brother, that the foot is going toward the front — do not sit like that, the speaker says. Change your direction a little.

Can puja be done in winter without bathing, after washing hands and feet?

No, brother, you cannot, the speaker says. It is winter, so bathe with hot water. If the body is very sensitive, then do kati snan, bathe from the waist. Do not wash the hair. Bathe from the shoulder — but do bathe. The very last stage is bathing from the waist. After shauch and the like in the cold season, the clothes will have to be changed completely, and one should bathe fully from the waist at minimum; after that you may think about pujan.

Asked whether, if one cannot bathe after shauch and the like in the sharad season, puja may be done after washing hands and feet, and whether any dosh will attach, the speaker answers. No, brother, you cannot do it. It is sharad, so bathe with hot water. If the body is very sensitive, then do kati snan — bathe from the waist. Do not wash the hair. Bathe from the shoulder; but do bathe. The very last stage is bathing from the waist. After shauch and the like, in the time of cold, the clothing will have to be changed entirely, and one should bathe fully from the waist, at minimum. After that you can think about pujan and the rest.

What is the tree that grows upon a peepal tree used for?

A listener recalls the speaker saying that another tree grows upon the peepal tree and is used. You are speaking of the banda again, brother, the speaker says — that is the subject of vanaspati tantra. We will discuss it at length sometime, for vanaspati tantra.

A listener recalls the speaker telling once that on the PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree another tree grows, and that it is used. You are speaking of the banda again, brother — that is the subject of vanaspati tantra, the speaker says. We will discuss it sometime at length, for vanaspati tantra.

Can a Shivalaya be built on the second floor of a house?

If you are speaking of a special, complete Shivalaya of a temple, then it cannot be built, the speaker says — have a Shiv mandir built only according to the full vidhi niyam of a Shiv mandir. Generally, if you keep a sphatik Shivling and the like at home and do pujan, you will get the complete fruit; if you do the pujan of Narmadeshwar ji, you will get it too. But wanting to make a Shivalaya on the dev floor of the house, as much of this is happening nowadays — making a mandir at home — is not proper, because a mandir has its own vastu shastra. When a Shiv mandir is installed, the ground below it becomes the condition of patal; your entire ground below becomes the place of those ganas who dwell in it, and that will be a difficulty.

A listener asks whether a Shivalaya may be built on the second floor of the house, in the Ishan kon. If you are speaking of a special and complete Shivalaya of a mandir, then it cannot be built, the speaker says. Have the Shiv mandir made only according to the complete vidhi niyam of a Shiv mandir. Generally, if at home you keep a sphatik Shivling and the like and perform pujan, then too you will receive the complete fruit; if you perform the pujan of Narmadeshwar ji, then too you will receive it. But you want to make a Shivalaya on the dev floor in the house. Nowadays a great deal of this subject is happening — making a mandir in the house. This is not proper. Because a mandir has its own Vastu shastra. When a Shiv mandir is installed, then in the ground below it, that became the condition of patal. Your entire ground below will become the place of those ganas who dwell there, and that will be a difficulty.

Can Vedic mantras heard in a dream be japa'd without the janeu?

A listener says Vedic mantras are being spoken in his dream and asks whether he may begin their japa, adding that his janeu was not done after marriage. When the sacred thread itself has not been done for you, how can you do Vedic mantras, the speaker asks. If you are doing them in the dream, then it is the grace of some pitr or other, and they want you to do it — so you should get the janeu done. Without the janeu, whether you meet it in a dream or meet it in person, you cannot do Vedic mantras by any adhikar at all.

A listener asks whether he may begin the japa of Ved mantras that are being spoken in his dream, saying the janeu was not done after the marriage. In the dream Ved mantras are being spoken — but when that sacred thread of yours has not even happened, then how can you do Ved mantras, the speaker asks. If you are doing it in the dream, then it is the grace of some Pitr or other, and they want you to do it — so you ought to get the janeu done. Without the janeu, whether you meet it in a dream or meet it in person, by no adhikar at all can you do Vedic mantras.

Can a second anushthan begin on the same day the first ends?

Asked whether, a dev anushthan running from Ashtami to Chaturdashi, a second anushthan can be started from Chaturdashi again on that same day, the speaker says you can — there is no difficulty.

A listener says a dev anushthan is running from Ashtami to Chaturdashi, and asks whether from Chaturdashi, on that very day again, a second anushthan can be begun. You can do it; there is no difficulty, the speaker answers.

Why is Shaligram seva not advised for everyone?

Because Shaligram ji is not the pujan subject of everybody and for all — for them it becomes a little intricate — the speaker says he will not speak of it, addressing the questioner by name.

Because Shaligram ji — the subject of the pujan of everybody, of all and sundry, becomes a little intricate for them — for that reason we will not speak of it, the speaker says, naming the listener.

How can one tell whether a death was caused by abhichar, and free the soul?

If they are members of the family, it will be understood, the speaker says. Whether you do tarpan for them or do anything at all, you will not obtain peace. When you do seva and puja aiming it at someone, for the sake of some unsatisfied soul or for the sake of some person who has died, then satisfaction will be obtained by you too. A listener adds that there has been a tantra problem in the house for fifteen or sixteen years, and it is understood through dreams and the like. Such a dream will come, the speaker says, from which it will be understood that the one whose death has happened has died in an abhicharik condition — there is no gati. Many times these people even become upar, above.

Asked how, if there is a suspicion that someone's demise happened by Abhichara, one may find out whether their soul is in the bondage of a tantrik, and how to free them from it, the speaker answers. Brother, if they are members of the family, then it will be understood. Whether you do TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. for them, whether you do anything, you will not obtain peace. When you do seva and puja aiming at someone, for the sake of some atripta atma or for the sake of some person who has died, then satisfaction will be obtained by you too. A listener adds that there has been a tantra problem in the house for fifteen or sixteen years, and it is understood through dreams and the like. Such a dream will come from which it will be understood that the one whose death has taken place has died in an abhicharik condition, the speaker says. There is no gati. Many times these people even become upar.

Can a person cut a neighbour's tantra prayoga himself?

Asked whether the kaat of a tantra problem caused by neighbours can be done oneself, and if not, what sort of sadhak it should be got done from, and whether it will happen by havan, the speaker says that the kaat will happen — there are a great many videos on the channel. Understand the subject, brother; it does not happen merely by saying so.

Asked whether one can oneself do the Tantra Kaat of a tantra problem caused by neighbours, and if not, what sort of sadhak it should be got done from, and whether it will happen by Havan, the speaker answers. The kaat will happen. There are a great many videos on the channel — understand the subject, brother. It does not happen merely by saying so.

Can a red roli tilak be applied to Guru Dattatreya?

Absolutely you can apply it, the speaker says; and if somewhere it has been said that you cannot, then that subject is at least not valid for Bhagavan Datt. Bhagavan Datt is the one such devata whose seva and puja both a householder and a supremely detached one may do, one who is supremely attached, the most defiled of defiled sadhaks and the cleanest of clean persons — both can do it.

Asked whether a tilak of red roli may be applied to Guru Dattatreya ji, the speaker says absolutely it can be applied. And if somewhere this subject has been spoken, that you cannot apply it, then this subject is at least not valid for Bhagavan Datt. Bhagavan Datt is the one such devata whose seva and puja can be performed both by the householder and by the supremely detached one; one who is supremely attached, the most defiled of defiled sadhaks, and the cleanest of clean persons — both can do it.

Can a murti of Mahishasura Mardini be kept in the puja place if she is the kuldevi?

If Bhagavati's svarup is itself your kuldevi, then keep it — what is the matter, the speaker says. If your kuldevi is Chhinnamastika, then keep hers too and do her puja. But the vidhan of the pind ran formerly; in the pind, the pujan of Chhinnamastika used to be done, and the vidhan of the Shri Vigraha has not been there. So if the vidhan of the pind of Mahishasura Mardini too has run in your kul, has been running from before, then keep a chhaya chitra and keep a pind. Do not keep a Shri Vigraha — there is a reason behind it. And if a Shri Vigraha has been there from before, then keep it.

A listener says Mahishasura Mardini is her kuldevi and asks whether her murti may be kept in the pujan place, and if not, for an alternative remedy. No — if Bhagavati's svarup itself is your Kuldevi, then keep it. What is the matter then, the speaker says. If your kuldevi is Chhinnamastika, then keep hers too and do her puja. But the vidhan of the pind ran formerly. In the pind, the pujan of Chhinnamastika used to be done. The vidhan of the Shri Vigraha has not been there. So if the vidhan of the pind of Mahishasura Mardini too has run in your kul, if it has been running from before, then keep a chhaya chitra and keep a pind. Do not keep a Shri Vigraha; there is a reason behind it. And if a Shri Vigraha has been there from before, then keep it.

Can the twelve names be recited 108 times for health?

Asked whether 108 path of the twelve names may be done for the sake of arogya, the speaker says it can absolutely be done, brother.

Asked whether, for the sake of arogya, 108 path of the twelve names may be performed, the speaker says it can absolutely be done, brother.

A crama of Dattatreya, Ganpati, Surya, Jayanti Mangala and Panchakshari still has no kavach in it, and one kavach must be there

A listener sets out his crama: one mala of Guru Dattatreya's ekakshari, then Ganpati, then Surya's twelve namavali, twelve of Jayanti Mangala, one mala of Panchakshari, one mala in the morning; and in the evening the Batuk Bhairav stotra and the namavali of the 64 yoginis. Brother, there is no kavach at all in this of yours, the speaker says. Involve some kavach also — the kavach of your chief aradhya. All the rest is very good, but let there certainly be one kavach. Let all the sadhaks and sadhikas pay attention: all the path and japa on one side, one's own aradhya's kavach on the other. A kavach must certainly be there.

A listener sets out his crama: one mala of Guru Dattatreya's ekakshari, then Ganpati, then Surya's twelve namavali, twelve of Jayanti Mangala, one mala of Panchakshari, one mala in the morning; and in the evening the Batuk Bhairav stotra and the namavali of the 64 yoginis. He asks whether the crama is right. Brother, there is no Kavach at all in this of yours, the speaker says. Involve some kavach too. The kavach of whoever is your chief aradhya — all the rest is very good, but let there be one kavach without fail. Let all sadhaks and sadhikas pay attention: all the path and japa on one side, one's own aradhya's kavach on the other. A kavach must certainly be there.

Can Ganesh ji's tarpan be done daily on the vigraha?

Yes you can, the speaker says, but if you have put clothing on him, change the clothing daily after the tarpan. Do not keep him soaked — otherwise you too will feel the cold.

Asked whether the tarpan vidhi given for Ganesh ji may be done daily on Ganesh ji's vigraha, the speaker says yes, it can be done. But if you will have put clothing on him, then change the clothing daily after the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan.. Do not keep him soaked; otherwise you too will feel the cold.

Is swaha to be said twice in mantras that already contain swaha?

Asked whether swaha has to be added again at the time of ahuti in mantras that have swaha, as in the mantras of Annapurna, the speaker says this depends on the parampara. Many times there are two swahas, swaha swaha; many times they get the swaha done within that same swaha — so it depends upon the parampara. If your diksha has not happened and you are giving ahuti, then do swaha within the one swaha itself. In that too there is completeness.

Asked whether, in mantras that have swaha, swaha has again to be applied at the time of Ahuti — as in the mantras of Annapurna — the speaker says: see, brother, though this depends upon the parampara. Many times swaha swaha is there twice; many times they get the swaha done within that very swaha. So this depends upon the parampara. If your diksha has not happened and you are giving ahuti, then do swaha within the one swaha itself. In that too there is completeness.

Must the thirty-two names sadhana begin from Krishna Paksha Ashtami?

Asked whether the sadhana that was told to be begun from the Ashtami of Krishna Paksha may be started from some other day or in the Shukla Paksha, the speaker says that if you do it from the Ashtami of Krishna Paksha it will be better, brother. For the rest, you may also do it from Chaturdashi.

A listener asks whether what was told to be begun from the Ashtami of the Krishna Paksha, in the remaining sthans of the thirty-two, may be started from some other day, or in the Shukla Paksha as well. If you will do it from the Ashtami of the Krishna Paksha, it will be better, brother, the speaker says. For the rest, you can also do it from the Chaturdashi.

Can a silver lamp be used in the home temple?

Asked whether a silver lamp may be lit in the mandir of the house, the speaker says yes, it may be lit.

A listener asks whether she may light a silver lamp in the mandir of her house. Yes, you can light it, the speaker answers.

On which day should the twelve names be recited for a prayoga?

Asked how to use the phaladar path of the twelve names as a prayoga and whether the path should be done on Brihaspativar, the speaker says the path can be done on any day. For a prayoga, of which subject is the sankalp? It can be done on any day; in an emergency anyone may do it at any time. And you can do it for the sake of somebody else too, brother — there is no difficulty.

Asked how to make a prayoga of the phaladar path of the twelve names, and whether the path should be done on Brihaspativar, the speaker answers. The path can be done on any day. For the Prayoga — of which subject is the sankalp? It can be done on any day; in an emergency anyone may do it at any time. And for the sake of someone else you can do it, brother; there is no difficulty.

Can Shaligram ji be placed upon a Shivling for abhishek?

From where do all these subjects arise, the speaker asks — what kind of question is this? Who said that Shaligram ji should be placed upon Shiva ji and abhishek done? Study the Shiv Mahapuran: what have Bhagavan Shri Hari Narayana and Bhagavan Shri Brahma ji said about Bhagavan Shiva? They call Bhagavan Shiva king, that you are Rajadhiraj — on which account Bhagavan Shiva is never kept without a crown. And upon that Bhagavan Shiva you are saying Shaligram ji should be placed. He says this is where he has to open his mouth about the Vaishnavas though he does not wish to speak, because many people's emotions get hurt and then they begin to hammer in nails that you have malice toward the Vaishnavas — in which case say so first, and then we will not listen to you.

A listener asks whether, after keeping Shaligram ji upon the Shiva and doing abhishek, the charnamrit may be taken daily, doing rudrabhishek. From where and from where do all these subjects come up, the speaker says. What sort of question is this? Who said such a thing, that abhishek is to be done keeping Shaligram ji upon Shiva ji? Naming the questioner, he asks: who spoke this subject, of doing pujan keeping Shaligram ji upon Shiva ji? Study the Shiv Puran. What have Bhagavan Shri Hari Narayana and Bhagavan Shri Brahma ji said about Bhagavan Shiva? They call Bhagavan Shiva king — that you are Rajadhiraj. On which account Bhagavan Shiva is never kept without a crown. And upon that Bhagavan Shiva, you are saying that Shaligram ji should be placed. This is where we have to open our mouth and speak about the Vaishnavas, he says; we do not wish to speak. Then many people's emotions get hurt. Then they set to hammering in nails, that you have malice toward the Vaishnavas — if it is so, then say it first, and after that we will not listen to you. Is this a question? Have you no intelligence of your own? You will place Shaligram ji upon Bhagavan Shiva? Will Shaligram ji be pleased by this?

Jagannath ji lets go a false oath taken on himself at Puri, but a false oath taken on Bhagavan Shiva is not let go

The speaker says a param Vaishnav ji himself was saying this subject: that at Jagannath Puri the sevaks, pujaris and bhaktas of Jagannath ji will take a false oath on Jagannath ji to earn two or four paise, and Jagannath ji does not become angry with him for it — he says all right, no difficulty, on my account two paise are going into a Brahmin's stomach, food is going in, no difficulty. But on that very subject the same param Vaishnav ji says that if some Brahmin even by mistake takes a false oath on Bhagavan Shiva, takes a false vow, then Bhagavan Jagannath does not let him go: in his words, the Sudarshan chakra is set running and cuts him down, chasing him.

The param Vaishnav ji himself was saying this subject, the speaker says. That at Jagannath Puri, those who are the sevaks, pujaris and bhaktas of Jagannath ji, they will take a false oath on Jagannath ji in order to earn two or four paise. Jagannath ji does not become displeased with him for that; he says, all right, there is no difficulty. On my account two paise are going into a Brahmin's stomach, food is going in — there is no difficulty. But on that very subject about Jagannath ji, that same param Vaishnav ji says that if any Brahmin, even by mistake, takes a false oath on Bhagavan Shiva, takes a false vow, then Bhagavan Jagannath does not let him go. In his words, the chakra is set running; his Sudarshan cuts him down, chasing and chasing him.

How does placing Shaligram upon Shiva violate the relation of Shiva, Narayana and Brahma?

Upon him you are saying that Shaligram ji should also be seated, who is the yuvraj, the speaker says — the one who himself says, I am the yuvraj, you are the raja, and Brahma ji is your purohit, your minister. Does a yuvraj ever sit above the raja? Shaligram ji is not a child. Where do you people undertake projects of this kind in order to take on sin? Kindly do not make a display of your unintelligence and inertness in the name of bhav; do not be inert. He tells the questioner directly that he is not saying this to him — we know this is not your subject, do not take it upon yourself; we are only firing the machine gun resting it on your shoulder.

Upon them you are saying that Shaligram ji should also be seated — who is the yuvraj, the speaker says. The one who says of himself, I am the yuvraj; you are the raja, and Brahma ji is your purohit, your minister. Does a yuvraj ever sit above the raja? Shaligram ji is not a child. Where is it that you people undertake a project of this kind in order to take on sin? Kindly do not make a display of your unintelligence and inertness in the name of bhav. Do not be inert. He adds, addressing the questioner: we are not saying this to you, we know this is not your subject, do not take it upon yourself. Only know this much, that we are firing a machine gun resting it upon your shoulder. This is the reason our head gets spoilt. Kindly do not do such a thing.

Should rudrabhishek and Shaligram pujan be done each within its own discipline?

Doing rudrabhishek and all these subjects: let the seva, puja and abhishek of Bhagavan Shiva be within his own niti niyam, in that discipline, and let the pujan that is to be done of Bhagavan Shaligram ji be within his discipline, the speaker says. Take the charnamrit in that manner. Do not take charnamrit having seated him on his crown.

Doing Rudrabhishek — let all these subjects, the seva, puja and abhishek of Bhagavan Shiva, be within his own niti niyam, in that discipline; and the pujan that is to be done of Bhagavan Shaligram ji, let it be within his discipline, the speaker says. Take the charnamrit in that manner. Do not take charnamrit having seated him upon his crown. Send this screenshot too, someone, he adds; on this we will even write out a whole subject. Those who have to accept it will accept it; those who do not have to accept it may do as they wish.

Doing rudrabhishek with the feet placed upon Bhagavan Shiva is neither arrogance nor foolishness but atmavimugdhata

The video of doing rudrabhishek with the feet placed upon Bhagavan Shiva went viral, the speaker recalls; that video will still exist. That one cannot even be called arrogance, he says, nor can it be called foolishness — it is called atmavimugdhata. When people become self-enchanted, so extremely self-obsessed, they do not even understand that they have become that very Bhagavan; they then call themselves God. They compose their own puja, their own stuti, their own stotra. That is the state that then occurs. After that, these people will consider Vishnu ji as nothing either — and will Vishnu ji leave them if he hears such a thing? He will strike them with the Kaumodaki gada if anyone does such a thing.

The video of doing rudrabhishek having placed the feet upon Bhagavan Shiva went viral, did it not, the speaker says; that video will still be there. That cannot even be called arrogance; it cannot be called foolishness either. It is called atmavimugdhata. When people become self-enchanted, when they become so extremely self-obsessed, then they do not even understand that they have become that very Bhagavan; they then call themselves God. They compose their own puja, their own stuti, their own stotra. That is the state that then occurs. After that, these people will consider even Vishnu ji as nothing. Say it — if Vishnu ji hears this subject, will he leave them? He will strike them again and again with the Kaumodaki gada, brother, if anyone does such a thing. What a state of affairs.

The separate thing that remained to be given for a child who does not speak is a solid ball made of pure 999 silver

A listener had earlier asked about her child not speaking and was told the japa of the mantra of the eleventh adhyaya, which is going on, and was also told that something separate would be given. It was the matter of the silver ball that had remained to be said, the speaker says: get one solid ball made of pure silver, the 999 silver which is entirely pure.

A listener says that some days earlier she asked about her child not speaking, that the japa of the mantra of the eleventh adhyaya was told and is going on, and that something separate was also to be told; she asks for guidance. Brother, it was the matter of the silver ball that had remained to be spoken, the speaker says. Have one solid ball made of silver — the pure silver of 999, the silver that is entirely pure.

How should a silver ball be abhimantrit and worn for a child?

Having got the solid ball made, abhimantrit it with the twelve names of Ganpati ji and get it worn round the neck in a green thread or in a silver chain itself, on the day of Wednesday, in the hora of Budh, in whichever paksha. Especially if the pujan can happen on a Wednesday falling on Chaturthi, on that same day; and better still, if some Brahmin of a Ganpati temple, or any Brahmin who has the experience of reciting the Ganpati Atharvashirsha and who has done at least 108 path, gets that solid ball abhimantrit with the Ganpati Atharvashirsha 108 times in one single day — then get it worn round the child's neck in a silver chain itself, on Wednesday in Budh's hora, and especially if Wednesday falls on Chaturthi, on that day.

Have the solid ball made, and having got it abhimantrit with the twelve names of Ganpati ji, get it worn round the neck in a green thread or in a silver chain itself, the speaker says. On the day of Wednesday, in the hora of Budh; let the paksha be any. Especially if on the day of Chaturthi it is a Wednesday, and their pujan happens on that same day. And better still would be this: if some Brahmin of a Ganpati temple, or any such Brahmin who has the experience of reciting the Ganpati AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation., who recites it, who has done at least 108 path — from such a Brahmin get that solid ball abhimantrit with the Ganpati Atharvashirsha, 108 times in one single day. And get it worn round the child's neck in a silver chain itself, on Wednesday in the hora of Budh, and especially if Wednesday falls on the day of Chaturthi, then on that day.

For which troubles of speech and mind is the silver-ball prayoga used?

If there is any kind of difficulty connected with speech, or connected with the throat especially, or if some dosh connected with the intellect or the brain arises in a child or is there from birth, then for them too this kind of prayoga should be got done by a special vidhi vidhan, the speaker says. And if you are yourself a sadhak, then you can also do it yourself — do it and see, there will be great benefit.

If there is any kind of difficulty connected with vani, or connected with the throat especially, or if some dosh connected with the intellect, such as something connected with the brain of a child, arises, or is there from birth — then for them too a prayoga of this kind should be got done, by a special vidhi vidhan, the speaker says. And if you are yourself a sadhak, then you can also do it yourself. Do this and see; there will be great benefit.

What if no Brahmin is available to do the silver ball's abhimantran?

And if there is no pandit ji, if nobody is being found, then having abhimantrit it 108 times with the twelve names that are the Sankat Nashan, then get it worn, the speaker says. The rest of the rule will remain the same: if Wednesday falls on the day of Chaturthi it is the most excellent of all. For the rest, if there is an emergency, then you may get it worn on any Wednesday. In that, Krishna Paksha and Shukla Paksha are not to be looked at.

And if there is no pandit ji, if nobody is being found, then having abhimantrit it 108 times with the twelve names that are the Sankat Nashan Stotra, then get it worn, the speaker says. The remaining niyam will stay the same: if Wednesday falls on the day of Chaturthi, it is the most excellent of all. For the rest, if there is an emergency, then you can get it worn on any Wednesday. In that, Krishna Paksha and Shukla Paksha are not to be looked at.

Why did a toothache go away after deepdaan?

A listener writes that he had done the Dattatreya deepdaan on the day of the Jayanti, that his tooth was hurting very much at the time, and that by the next morning it had come down of itself. Yes — you did so much deepdaan, so it will have come down from the heat of the deepdaan, the speaker says; behind this there is science, this is science. In this our shraddha has little part; neither we nor you have any shraddha in it. This is bheem science.

A listener writes that he had done the Dattatreya Deepdaan on the day of the Jayanti, that at that time there was much pain in the tooth, and that by the next morning it came down of itself. Yes — you did so much deepdaan, so it will have come down from the heat of the deepdaan, the speaker says. Behind this there is science. This is science. In this our shraddha has little part; we and you have no shraddha in it. This is bheem science.

In which direction should one face while offering water to Narmadeshwar?

Offer it from any direction, brother, they are all excellent, the speaker says. If you go into the niyam, then one should not offer water or do puja from the north side, the side toward which the arghya runs. The southern direction is the most excellent of all — that is, in the direction exactly opposite to the arghya. But at home this is not possible for everyone, at least because offering the arghya to the north means the whole arrangement of keeping Narmadeshwar ji will be toward the north, and then your house walls are on the south side, so how will you do their abhishek from there. In a temple, however, since it stays open on all four sides, if you do the abhishek there facing the southern direction, from the southern direction, then it is the most excellent of all.

Asked in which direction one should face to offer water to Narmadeshwar ji, the speaker says: offer it from any direction, brother, they are all excellent. If you go into the niyam, then from the side of the north, the side toward which the arghya runs, water should not be offered, puja should not be done. The southern direction is the most excellent — that is, in the direction exactly opposite to the arghya. But at home this is not possible for everybody. At least because offering the arghya to the north means that the whole subject of keeping Narmadeshwar ji will be toward the north; but now your house walls are on the south side, so from where will you do their abhishek. In a temple, however, since it remains open on all four sides, if there you do the abhishek toward the southern direction, from the southern direction, then it is the most excellent of all.

What is the difference between anushthan and sadhana?

If we are doing sadhana, the speaker says, then the nimitta of sadhan became the nimitta of obtaining siddhi. We are doing Panchakshari, we are doing five lakh japa; the sankalp in it is that the mantra become siddh, that Bhagavan Shiva become pleased. Here there is no application to any work. What is done as anushthan comes under application to a work: we are applying that Panchakshari so that so-and-so's marriage may happen, that he may get a beautiful, well-mannered girl who walks on the dharma path. That became anushthan.

If we are doing sadhana, then the nimitta of sadhan became this, the speaker says: for the sake of obtaining siddhi. We are doing Panchakshari, we are doing five lakh japa. The sankalp in it is that the mantra become siddh, that Bhagavan Shiva become pleased. Here there is no application to any work. What is done as anushthan comes under application to a work. We are applying that Panchakshari so that so-and-so's marriage may take place — that he may get a beautiful, well-mannered kanya who walks on the dharma path. That became anushthan.

Can Ma Kali's beej mantra be tattooed on the hand?

A listener asks whether Ma Kali's beej mantra may be tattooed on the hand, noting that a film star has had such a tattoo made. The speaker says he is in favour of having a symbol made — one should certainly have the symbol of one's aradhya made: have the Sudarshan chakra made, have the Kaumodaki gada made, have Kali ji's khadag made. About a beejakshar he becomes nineteen-twenty, because it is not known what the niti and niyam of your life are, whether favourable or unfavourable; in that he will not say yes. A pratik chinh you may certainly have made. Mantras and shlokas, in his view, are better written by those who are extremely dedicated to their aradhya and who never come into doubt about their aradhya — if in some form we were to sense that our aradhya was asking for our head, cutting our throat, and we would not take a moment in giving it, then have that mantra written. For the rest, your own viveka and intelligence: have beautiful symbols made, and go into writing mantras only if the surrender, the dedication, is of that level.

A listener asks whether Ma Kali's beej mantra may be got tattooed on the hand, adding that a film star has also had such a tattoo made. Brother, we are in favour of having a symbol made, the speaker says; one should certainly have the symbol of one's aradhya made. Have the Sudarshan chakra made; have the Kaumodaki gada made; have Kali ji's khadag made. About the beejakshar we begin to be a little nineteen-twenty. The reason in this is that it is not known what the niti niyam of your life is like, whether favourable or unfavourable. So in that we will not say yes. A pratik chinh you can certainly have made. Mantras and shlokas and the rest — it will be much better if those people have them written for themselves who are extremely dedicated toward their aradhya, who never come into doubt about their aradhya. If in some form we were to get even a hint that our aradhya was asking for our head, cutting our throat, that offer up your head — and we would not take a single moment in giving it — then have that very mantra written. For the rest, still, your own viveka and intelligence. In my view, have beautiful, beautiful pratik chinh made. For having mantras and the like written, in my view, let the surrender, that dedication, be of that level, and then go into this.

After five lakh japa of the Durga pranava, may the mala mantra be done samput in chakra vidhi?

Asked whether, after five lakh japa of the Devi Durga pranava, the Durga mala mantra may be done in chakra vidhi with the devi pranava as samput, and whether the Durga pranava may be put in the chakra vidhi in place of the devi pranava maya beej, the speaker says absolutely you may put it — most excellent, very good. If you have done the japa of the Durga beej, five lakh, and now after that you do this prayoga, it is entirely right, you can absolutely do it. And in that there is no need for you to put the maya beej, to put the devi pranava separately.

A listener asks whether, after five lakh japa of the Devi Durga pranava, the Durga mala mantra may be done by the chakra vidhi with the devi pranava as Samput; and whether, in the chakra vidhi, the Durga pranava may be put in place of the devi pranava maya beej. Brother, you can absolutely put it — most excellent, very good, the speaker says. If you have done the japa of the Durga beej, five lakh, and now after that you do this prayoga, it is entirely right; you can absolutely do it. And in that there is no need at all for you to put the maya beej, to put the devi pranava separately.

Which kavach can a pregnant woman recite for the protection of the child?

The whole subject connected with the garbha is on the channel, the speaker says — he will share it again, there are three videos. In them the whole vidhan is told, of what should be done in which month. It is a simple subject, not very extensive or intricate, because in it there is more rest from after the third month. So listen to that vidhan once. Subjects related to the Parvati Gita have also been placed in it. So do that — and catch hold of the Kamakhya Kavach.

Asked which kavach a pregnant woman may recite to protect the child in her house and so that it may be born entirely healthy, the speaker answers. The complete subject connected with the garbha is on the channel; we will share it again, there are three videos. In them the whole vidhan is told, of what should be done in which month. It is a simple subject; it is not very extensive, not a very intricate subject, because in it there is more rest from after the third month. So listen to that vidhan once. Subjects connected with the Parvati Gita have also been placed in it. So do that, and catch hold of the Kamakhya Kavach.

Where is it best to do an anushthan of Ma Saraswati?

A listener asks whether it is better to do a Saraswati anushthan at Kashi or near Ma Vindhyavasini and Trishabhuja, saying he has already once done a sava lakh of Saraswati at Prayagraj. All the places are supreme in themselves, brother, the speaker says — do it wherever you have the wish. There is no subject of more or less in this.

A listener asks where it is best to do an anushthan of Ma Saraswati — at Kashi, or near Ma Vindhyavasini and Trishabhuja — adding that he has once already done a sava lakh of Saraswati at Prayagraj. Brother, all the places are supreme in themselves, the speaker says. Wherever you have the wish, there do it. There is no subject of more or less in this.

Why can the full vidhan not be done inside a temple?

In a temple the mandal and everything will have to be made, brother, and that is why we say that the process of tantra always happens with secrecy — so do it in solitude, the speaker says. When the vidhi vidhan is done, you may certainly do the japa of the mantra once.

In the mandir the Mandala and all the rest will have to be made, brother, the speaker says; this is why we say that the process of tantra always happens with guptata. So do it in solitude. When the vidhi vidhan is done, you may certainly do the japa of the mantra once.

How should one persuade people who eat non-veg to strengthen the body?

Asked how one should explain to people who take non-veg only with the aim of making the body strong and powerful, the speaker says: you feel the need of explaining to such people too — explain, they will not understand at all. However much you explain, that much they are explaining, and who is understanding? In return they will give you four abuses. These people are balancing the world, brother: so that the number of chickens and goats may not increase, they are balancing it by eating and eating.

Asked how one should explain to people who consume non-veg only with the aim of making their body strong and powerful, the speaker answers. Even to such people you are feeling the need to explain — explain then; they will not understand at all. However much one explains, they are explaining that much; who is understanding? In return they will give you four abuses. These people are balancing the world, brother. So that the number of chicken and goat may not increase, they are balancing it by eating and eating.

Freedom from the pret should have come much earlier than it did, and the fluster and non-acceptance held it back

A listener writes his thanks: what had been fed has come out, freedom from the pret has been obtained, and he had been doing japa of the Mahabhairav mantra since August. In my view this should have happened much earlier, the speaker replies — you simply did not accept, you used to get very flustered, saying it is not happening, it is not happening. But we too will appreciate that you finally won, because you were very flustered and yet you did not leave off doing the work. The dedication should be like this boy's: he lives in a hostel, was afflicted for four years and his condition became very bad, but doing sadhana and the rest on his own strength he has today become well by the grace of Mahabhairav.

A listener writes his thanks in English and Hindi: that what had been fed has come out, that freedom from the pret has been obtained, and that he had been doing the japa of the Mahabhairav mantra since August. In my view this should have happened much earlier, the speaker replies, naming him. You simply did not accept. You used to get very flustered, saying it is not happening, it is not happening, it is not happening. But we too will appreciate that you finally won — because you used to get very flustered, and yet you did not leave off doing the work. The dedication should be like this one's. This boy lives in a hostel; he was afflicted for four years and his condition became very bad, but by his own strength, doing sadhana and the rest, by the grace of Mahabhairav he has today become well.

How should pranam be made, and what about the mudras?

Asked about the mudras and how pranam should be made, the speaker says: do it with both hands joined. For a special mudra, in whichever kul you are initiated, your guru ji will give you the knowledge of the mudra especially. And as for those who say about ordinary mudras that everybody can do them, that all can do them — brother, at the least there ought certainly to be upadesh for it. What is to be said. What is the difficulty in taking upadesh from someone? If it has to be done at all, then take the upadesh.

Asked about the mudras, and how pranam should be made, the speaker says: do it with both hands joined. For a special MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning., in whichever kul you will be initiated, your guru ji will give you the knowledge of the mudra especially. And for ordinary mudras too, the people who say this — that everybody can do this mudra, all can do it — brother, at the least there certainly ought to be upadesh for it. What is one to say. What is the difficulty in taking upadesh from someone? If it has to be done at all, then take the upadesh.

How should one get the upadesh from a teacher who says all may do a mudra?

Tell the very person who is saying it should be done, that you yourself give the upadesh, the speaker says. Everyone will come to some field or other at some time or other — say, brother, when will you come to Prayag? The other will say, yes, I will come on such a day. Sooner or later somebody will go to some tirtha kshetra; keep hold of him. Those who say on YouTube that mudras should be done — tell them, brother, you give it. When you reach him, go to him and say, brother, please give me the upadesh. Learn the mudra once from in front of him — the other is teaching it; learn it and keep it. Just take the upadesh once in his presence: brother, do it once and give me the upadesh. What will be lost in it? See for yourself. If at that time he gives it from in front, then say yes, this subject happened. If the other is hesitating to give it from in front, then understand why he is not giving it — apply your own intelligence to this. And if he gives it from in front, then it is jai jai; do it entirely at ease, in comfort.

Whoever is saying that this should be done, tell that very person: brother, you yourself give the upadesh, the speaker says. Someone or other will come to some field or other at some time or other. Say: brother, when will you come to Prayag? The other will say, yes, I will come on this day. Sooner or later somebody will go to some tirtha kshetra, will he not — keep hold of him. Those who say on YouTube that the mudra should be done — tell them, brother, you give it. When you reach him, going up to him say: brother, please give me the upadesh. Learn the mudra once from in front of him. The other is teaching it; learn it and keep it. Just take the upadesh once in his presence: brother, do it once and give me the upadesh. What will be lost in it? Just see. If at that time he gives it from in front, then say yes, this subject happened. If the other is being evasive about giving it from in front, then understand why he is not giving it. Apply your own intelligence in this. And if he gives it from in front, then it is jai jai. Then do it entirely at ease, in comfort.

What should be done if the kundali says a new house will bring misfortune?

Asked what to do when it is written in the kundali that taking or building a new house will bring misfortune, the speaker says: in such a condition get the kundali analysed once again. Get it cross-checked; it will become clear, and if such a thing is to be, it will be seen to. And for that there is a vidhan for a new house — they will tell you how, if such a thing is really so, it is to be averted; the nirakaran for it has been told.

Asked what should be done when it is written in the kundali that misfortune will come from taking or having a new house built, the speaker answers. In such a condition, get the analysis of the kundali done once again. Get it cross-checked. It will become clear; if such a thing is to be, it will be seen to. And for that there is the vidhan of a new house — they will tell how, if in fact it is so, it is to be averted. The nirakaran has been told for it.

How can a guru mantra be made sharper and more powerful?

The guru mantra is already sharp and powerful, brother, the speaker says, because it is a parampara-borne mantra. For that we have to increase our own tapobal.

Asked how to make their guru mantra more sharp and powerful, the speaker answers. The guru mantra is already sharp and powerful, brother, because it is a parampara-borne mantra. For that we have to increase our own Tapo-bala.

Is there a vidhan for the Bhairav mantra without diksha?

Without being initiated, the speaker says, the vidhan of the mantra he names — the transcript renders it as the Mahavaro mantra — is on the channel, of how it is to be done; but you will have to do it by its niyam. In a temple of Shiva ji.

Without being diksha-holder, the vidhan of the mantra he names — the transcript renders it as the Mahavaro mantra — is on the channel, of how it is to be done, the speaker says. But you will have to do it by its niyam. In a temple of Shiva ji.

Until when may a pregnant woman perform puja?

A question is put about what a pregnant woman may do to protect her dharma, using a word the speaker cannot make out. He says he did not understand and asks what is meant, and then says: up to the third month she can do puja. The rest of the subject he says he did not understand.

A question is asked about what a pregnant woman may do for the protection of her dharma, using a word the speaker cannot make out. I did not understand, he says. What is the meaning of it? Up to the third month she can do puja. This subject of hers, he says, we did not understand.

Is a stomach problem normal in an ugra sadhana?

No, brother, it is not a matter of the normal, the speaker says. If it is happening from an ugra sadhana, then it is a matter of loss of control. For the one whose sadhana you are doing, you ought to know the vidhi vidhan a little and to do the sadhana of other vidyas first — as, if trouble is arising from the sadhana of Bhagavati, then Bhairav's and Shiva ji's should be done there, for balance.

Asked whether a problem in the stomach is normal in an ugra sadhana, the speaker answers. No, brother, it is not a matter of the normal. If it is happening from an ugra sadhana, then it is a matter of loss of control. For the one whose sadhana you are doing, you ought to know the vidhi vidhan a little and to do the sadhana of other vidyas first. As, if trouble is arising from Bhagavati's sadhana, then Bhairav's, Shiva ji's should be done there — for balance.

On which day should a woman begin the worship of Ma Kamakhya?

For the pujan of Kamakhya Mai, do not think of any nakshatra, tithi or vidhi vidhan, the speaker says — if the wish arises today, get it begun from tonight. Before Ma Durga you can absolutely do it; there is no need of a chhaya chitra of Bhagavati Kamakhya in blood. The pujan of Ma Kamakhya, that is the japa of her kavach — whether you have to do it in the morning, at night, at noon or in the evening, whether sitting on the bed, whether you are sitting in a train and have to do it — whenever you have to do the japa of her kavach, do it. For her we always say this, and we say it to women too: even in the state of being rajaswala, lying on the bed or seated, remember her japa at least once, and the kavach if it has been committed to memory.

A listener says his wife wishes to begin Ma Kamakhya's worship and asks from which day it should be begun. For the pujan of Kamakhya Mai, do not understand any nakshatra, tithi or vidhi vidhan, the speaker says. If the wish arises today, get it begun from tonight itself. Before Ma Durga you can absolutely do it; there is no need at all of a chhaya chitra of Bhagavati Kamakhya in blood. The pujan of Ma Kamakhya — that is, the japa of her Kamakhya Kavach — whether you have to do it in the morning, have to do it at night, have to do it at noon, have to do it in the evening, have to do it seated upon the bed; if you are sitting in a train and have to do it — whenever you have to do the japa of her kavach, do it. For them we always say this. We say it to women too: even in the state of being rajaswala, lying upon the bed or seated, at least once remember her japa, and the kavach if it has been committed to memory.

What bhog should be offered to Ma Kamakhya?

If it is possible, the speaker says, to offer a little honey as bhog in a small silver vessel, that is the most excellent of all; if not, then offer raisins.

Asked what should be given in bhog, the speaker answers. If it is possible, offering a little madhu as bhog in a small silver vessel is the most excellent of all. If not, then offer kishmish.

What should be done when the mind is very unsteady?

Chandra Mama has got somewhere or other out of place, brother, if the mind is becoming very unsteady, the speaker says. See where Chandra Mama is in gochar. Please him. Although by giving arghya to Chandrama — the Krishna Paksha is running, so he will not even be visible now. The darshan of Chandra Deva stays constantly upon the head of Bhagavan Shiva ji, so do the abhishek of Shiva ji with milk.

Asked what to do when the mind is very unsteady, the speaker answers. Chandra Mama has got somewhere or other out of place, brother, if the mind is becoming very unsteady. See where Chandra Mama is in gochar. Please him. Although by giving arghya to Chandrama — the Krishna Paksha is running, so he will not even be visible now. The darshan of Chandra Deva remains constantly upon the head of Bhagavan Shiva ji, so do the abhishek of Shiva ji with milk.

How can a person protect himself when animal bali is being offered against him?

If it has come into your knowledge that the person in front is going to offer animal bali in order to kill, and we have come to know that he is doing so, then this subject becomes a very different one, the speaker says. Then it is necessary to see this: brother, who is the devi, what is the subject, who can come before her; whether it is running by the force of mantra or running directly — which subject is it?

Asked how a person for whom it is being done may protect himself, if someone offers animal Bali to some devi in order to kill him, the speaker answers. If this has come into knowledge, that the person in front is going to offer animal bali for killing, and we have come to know that he is doing so, then this subject becomes a very different one. Then it is necessary to see this: brother, who is the devi? How and what is the subject? Who can come before them? Is it running by mantra bala, or is it running directly? Which subject is it?

Is it proper to ask the deity for material desires?

To ask for material desire is certainly absolutely proper, brother, the speaker says — it is not that one should not ask. Why should one not ask? One should absolutely ask; absolutely ask. Dharma, artha, kama — the third purushartha is kama itself. Only when desires are fulfilled will you go toward moksha. Certainly ask.

Asked about material desire, the speaker says: to ask for it is absolutely proper, brother. It is not that one should not ask. Why should one not ask? One should absolutely ask; absolutely ask. Dharma, artha, kama — the third purushartha is kama itself. Only when the fulfilment of desires happens will you go toward moksha. Certainly ask.

How pleased is Bhagavati by the recitation of the eleventh adhyaya?

She becomes very pleased, brother, the speaker says. The Durga Saptashati is exceedingly dear to Mai. You are speaking of eleven adhyayas — eleven adhyayas, why, if you will read even one shloka, Mai will be pleased by it.

A listener says he wants to hear from the speaker how greatly Bhagavati is pleased by the path of the eleventh adhyaya. She becomes very pleased, brother, the speaker says. The Durga Saptashati is exceedingly dear to Mai. You are speaking of eleven adhyayas — eleven adhyayas, why, if you will read even one shloka, by that Mai will be pleased.