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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.