The Kamakhya Tantra Mahaparva — What the Tantra Kshetra Actually Is, and What Has Been Said About It

Within the Agam rahasyas of Sanatan culture, among the subjects that relate to tantra, Kamakhya tantra has a very prominent place, the speaker says. A great many misconceptions about it stand spread through society. What the truth is, and what truth there is in the things all of us have been hearing and have gone on hearing from before — it is on this subject that he will put his own words before everyone today. He will also speak on how the secret matters in particular that relate to the tantra kshetra are spread into society through misconceptions, and on how, because of those misconceptions, the new tantra sadhaks and sadhikas who come into this field are milked and exploited.

Along with this, the speaker says, he will put openly before everyone what the reality is: how it is that Kamakhya tantra became so widely current in popular talk, what its actual outline is, what the real sadhaks of Kamakhya are like, and what the reality is behind those sadhaks about whom people read and hear on Facebook and on YouTube.

The most guhya subjects are placed before society in order to remove misconceptions, the speaker says, because look at the present time: on account of YouTube nothing has remained secret at all. And the thing that is being made manifest is a half-truth — somewhere half the truth, and some objects of delusion, which are spread through society; by giving half information and putting people into confusion, exploitation is somewhere done through it.

What is truthful is also necessary, the speaker says. When matters are no longer remaining secret at all, then the guhya things that stand in front should be manifested properly, so that people come to know the truth. Let people come out of delusion. And if, even after knowing the truth, someone wishes to have his own ruin brought about, then that is Bhagavati's will and his own PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. — in that, what can he and you do. But on what is true, he says, we shall discuss today.

Where does it all begin, the speaker asks. The very first thing is: what is the form of Bhagavati Kamrup Kamakhya. Everyone listening to the live knows in which form Bhagavati Kamakhya is worshipped there. It is that form, that limb, within which every part and constituent of every human being — indeed of every jiva here who takes birth — is formed; the region from which we take up a body in order to undergo our prarabdha, the thing we lean upon the most. And in society, he says, that very thing is called the most contemptible.

Do you know what the cause is, the speaker asks. Your mentality and ours. The very thing on account of which our birth happened on this whole earth, that thing we declare contemptible — because there is no self-control of the kind that would let the truth be spoken about oneself. And where will control come from, when that kind of knowledge is not given in our society at all?

And when such knowledge is given, the speaker says, it is not given with this much openness, so that no maryada remains in it at all. Both these things, in their own place, become very fatal. When you are given licence, when you are given freedom, then so much freedom is given, and things are represented before you in such a manner, that you stray from your own path. The thing that should receive the greatest respect is the very thing towards which today we hold, somewhere in the mind, a different kind of feeling.

Those who apply themselves in the sadhana kshetra, the speaker says, what is their condition? Falling into half-formed knowledge and half information, such people are also cheated. This subject has been raised today, he says, because the Ambubachi parva is coming. And whenever the Ambubachi parva comes, then in this period people try to go forward — an ordinary householder to know about the Kamakhya kshetra and about what should be done in Ambubachi, and some people who have an interest in the tantra kshetra to know its reality as well.

The prakatya kaal of Bhagavati Kamrup Kamakhya was Satyug, the speaker says. It is said that the Kamakhya temple that was constructed in the Kamrup pradesh was made by Kamdev and Rati. Bhagwan Kamdev, the Kamdev who is among the devas, established that temple by his own act. The first construction of that temple he did with the help of Bhagwan Vishwakarma. That is to say, the first brick that was laid was laid by Kamdev, and on that account the place received the name Kamrup pradesh.

When Bhagwan cut the chief limb of Bhagavati with the Sudarshan chakra and a mahatirtha was made, the speaker says, that place where Jagadamba became the cause of the origin of the entire world — that kshetra belongs, in one kalpa of Satyug, to the reckoning of kalpas. Just as we speak of the Vindhya kshetra, of which we do the chief dhyan of Bhagavati, the dhyan of Manidweep: in one kalpa that kshetra was formed, and in another kalpa the Kamakhya kshetra was formed. According to kalpa-bheda, every Shakti Peeth has had its own importance.

Whether it be a tantra kshetra, or the kshetra of Kamrup Kamakhya, or the kshetra of Chhinnamastika at Rajrappa — the mahima of all these kshetras, the speaker says, always remains in every kalpa and in every yuga. No shortfall comes into their mahima. In the time of Satyug, at Kamrup Kamakhya, in that first period, there was the udbhav kaal of the tantra kshetra — so it is held.

In the swaroop, the speaker says, we all see that a mahashila stands there, which is kept covered — that is, wrapped about — with red cloth, and whose darshan and pujan is forbidden. Forbidden to whom? To those whose marriage has not taken place. On this subject also a great many misconceptions stand. Why? The matter is straightforward, he says. Nowadays people get ready at once to do sadhana in a Shamshaan. Watching and listening to YouTube channels, the word Aghor attracts a great deal, and hearing Aghor they think of the shamshan — that if we do sadhana in the shamshan, very great powers will be obtained.

The shamshan is called the maha shunya kshetra, the speaker says. Just as we take birth from the mother's womb, the breath that we are drawing within the mother's womb before taking birth from it — exactly that state of breath has been held to be the maha shunya state in the shamshan. So, just as you cannot go and look at your own mother's womb after a certain stage, in the same way, in the maha shamshan the state of Bhagavati and Mahadev always remains, because that has been called the mukta kshetra. When we again take on that same breath after death, then in a manner of speaking it has been held to be a state of the womb.

For this very reason, the speaker says, there is also a bar on a householder staying too long in the shamshan. There is a bar on going into the region of the shamshan. It is the effect of Kaliyug and of the present time that in the past fifteen to twenty years a great many temples have been built around shamshans. Otherwise, in the earlier times, people did not go into the shamshan and do sadhana in this manner and at this time.

The sadhanas of veer bhav belonging to the shamshan kshetra used to happen, the speaker says. Who used to do them? Those who are a king's soldiers and the like, some senapati, one who takes part in war, one who is a kshatriya or does kshatriya-related work, or one who performs tantra-related siddhis for the welfare of society — such people would go and live in a settled way and perform siddhi and the rest. Not as today: Shani is out, so come, off to the Shamshan Kali temple. Enemies are to be destroyed, and everyone has arrived at the Shamshan Kali temple. No concern whatever, he says, that some woman in the house is pregnant, what is in the house and what is not, which devi or devta is worshipped in my own house — no concern at all. It is Aghor Chaturdashi, so come, Tarapith; everyone has reached the maha shamshan Tarapith.

Arre, the shamshan is the purest place — Mahadev has said so. Where has he said it, the speaker asks. He has said it in a serial, he has said it here. In what reference he said it, there is no need at all to know this. But in the shamshan, in just the same way, when people do not know this thing and go without information into the Kamrup kshetra, then difficulty arises. Now, he says, here are the misconceptions; and once they are raised, you will relate to them.

All of you will have heard, the speaker says, that the women who are in Kamrup Kamakhya are very great sorceresses — that they turn human beings into pigeons, sheep and goats and keep them so, and that whoever goes there is not able to return. This is a folk misconception, about which a great many people will have heard. For everyone's information, he says, the reason behind this misconception having been spread somewhere in society has been just this: that every person should not reach that tantra peeth.

After reaching there, the speaker says, there are two things. One is that the girls, the young women of Kamrup pradesh — since Kamakhya is the devi of the kamanas, think of that kshetra, of one who takes birth in that kshetra. In a Shakti Peeth, whoever has taken birth is somewhere an amsha of Bhagavati; let them be regarded as of her amsha swaroop. Even the dog and the cat there are somewhere strongholds of Bhagavati. Which siddha charan is roaming in what form is not known. So whoever has taken birth there — whatever their prarabdha, they took birth in order to undergo it, but they are in the swaroop of Bhagavati itself.

All women are beautiful, the speaker says, and the women of the Kamakhya kshetra are also very beautiful. Ordinary people are now seeing a great many things on YouTube. On internet sites you see the women of other regions in today's time. In earlier times this did not happen. So those people who used to go into that kshetra, whether for puja-path or for any other purpose, could not remain without being enchanted. Somewhere in this there was also the tantra-predominance of that kshetra, and also the great attraction of the women — such an attraction stood in their beauty. And the scent of that kshetra, one may say, would enchant the outsiders who went there: that which is called kaam gandh. Now consider, he says, why it was said that going into that kshetra and doing tantra sadhana carries very great importance.

There was one request he had forgotten to make at the beginning, the speaker says. If you are not an adult, if your age is under eighteen years, and if you have no interest in these subjects, then please do not listen. He is putting the subject before everyone only to remove misconceptions and to make things clear — because at the present time, he says, he has with him at least seven or eight messages from women who are speaking of quite different sorts of things connected with Kamakhya tantra, or who are in contact with some person who is telling them matters of that kind. For this reason in particular he is placing this subject before everyone, so that the subject becomes clear and things are understood. If you are of low age, do not listen to this video. If you are listening together with your parents, and if you understand the subject and understand adhyatma, then listen by all means; otherwise do not. Whenever it becomes necessary, listen then.

Look, the speaker says: whether it is a man or a woman, after the age of fourteen or fifteen, in tantra importance has been given to the bhavas. There is the Kaul parampara, which is called the Vamamargi parampara, and there is what is called the Dakshinamargi parampara. But all of you should have this information, he says: the parampara is not only this much. In the Kaul marg, or rather in what is called achara — that about which all of you hear, that there is Dakshinachara, that there is Vamachara — the achara has been classified, and in that classification importance has been given to the bhavas.

How have the bhavas been spoken of, the speaker asks. Three kinds of bhav have been spoken of. One is pashu bhav, the second is veer bhav, and the third is divya bhav. In pashu bhav, the state of a sadhak is the state up to fifteen years of age. Why? Because up to fifteen years there is not very much kaam bhav and the like in the body. Nor do you know how to be very envious of anyone, nor do you know right from wrong. In a manner of speaking, you have no knowledge of worldly affairs at all — and for this reason the state up to fifteen years of age has been called pashu bhav.

And in that very state of pashu bhav, the speaker says, the Vaidik paddhati has been held — this is according to the Kaul parampara. The Vaishnav parampara has been held, the Shaiv parampara has been held, and Dakshinachar has been held. All these four acharas have been kept within pashu bhav itself, because the person situated in that bhav has no kamanas within him. Of those kamanas it is said: up to the age of fifteen years, what desire will there be? No particular desire — so it was held.

But past fifteen years, at sixteen and seventeen — everyone hears the songs too, that one has turned sixteen, and songs have been made about being over eighteen. Why, the speaker asks. Because at that time there is a development of hormones, there is an increase in our bhav, and attraction towards the opposite sex grows. And at the time of that attraction, everyone will notice, the body's energy is very much heightened. If that energy is not given the right direction and instruction, there is a decay of it, and we all begin somewhere to misuse it. For this reason, formerly, when samskaras used to be performed, at that time people were engaged in all these things through pujan-path, samskaras and by giving various kinds of deeksha — which was the period before the coming of the Mughals. After that, all these things belonging to the stage after sixteen years of age were removed.

The stage from fifteen years up to forty-five or fifty-five years is called veer bhav, the speaker says, because in this stage — whether a woman or a man — within both of them the bhav of shukra and raja is very considerable, their emission is considerable, on account of which shakti remains in the body. And because of that shakti, if we use it in the right way, we shall be able to attain something properly by it. Within this itself, Vamachar and Siddhantachar have been held. This is your veer bhav. And after that comes divya bhav, in which we have enjoyed all the bhogas — the stage above fifty years of age. And it is this divya bhav that has been held at Kamrup Kamakhya: that it is with divya bhav alone that Bhagavati's seva and puja can be done.

Now consider, the speaker says, those who are proceeding with veer bhav, or who say they will sit down holding just this state: how many misconceptions stand spread about Panchamakara in that. Very well — Panchamakara in its own place is entirely correct. The things you people have heard about it, that in Panchamakara there is matsya, mudra, maithun, meen and the rest, whichever these five are — he will not discuss them at very great length, he says, but whatever you have all heard about it is not wrong. It is correct. But the use being made of it is going wrong. How? He explains by an example, taking madira. On madira-paan a brother had also asked a question: does drinking ganja make one's tapobal decay? People say they have heard that yogis and the fair-skinned ones drink ganja. Why they drink it, what the reason behind it is — this they did not try to know, nor who may drink it and who may not. The babas drink it, so we may drink it too; if a baba, being a sanyasi, may drink it, then why can we, being householders, not smoke ganja.

If it were the case that smoking ganja gave siddhi and drinking madira gave siddhi, the speaker says, then all those who sit lined up outside the English liquor shops and the country liquor shops would have obtained siddhi. Then what was the difficulty — four bottles a day, that is my daily work, siddhi would come the same way, and what was there to worry about. With a chakhna alongside as well, everyone would become siddha by drinking. In exactly the same way, he says, if maithun, which is spoken of in Panchamakara, were the greatest giver of siddhi, then, brother, every householder and all those who are living in live-in relationships would have become siddhas.

And in this same sequence, the speaker says, come those newly made young men of today who become tantriks — he names them with a crude abuse. They will say to anybody at all: there is Bhairavi tattva within you, become a Bhairavi. That one Bhairava can keep more than one Bhairavi, that he can do this, that he can do that. On this subject, he says, he speaks again and again: this thing never happens in this manner. The very words Bhairav and Bhairavi have in today's time been made disreputable. And this was the very period, he says, of those fabricated tantra stories you now read, in which the word Bhairav is stripped of its maryada — in which it is shown that there was some tantrik of the Bengal region, some very low-grade tantrik, a master of kshudra shaktis, who saw a young girl of great beauty and forcibly abducted her by his powers; that the tantriks, and the Nath sampraday in particular, had at one time a great sway, and those people would greatly misuse their vidyas. Such things are told and shown, as though these things used to happen.

For everyone's information, the speaker says, all of these had got stuck in the beginning sadhanas of veer bhav and remained there. A replica — that is, making a duplicate of any real thing in exactly its own manner and proceeding with that. How? You all know of Bhagwan Shri Krishna. Shri Krishna had a mimic, Paundraka, who used to call himself Vasudeva Krishna. All of you will have heard, and will have seen in the Mahabharat and elsewhere, how Paundraka would always deliver the dialogue that the Sudarshan chakra is mine.

In exactly the same manner, the speaker says, Bhagavati Kamrup Kamakhya, who is the chief Mahashakti, who is held to be the samyak swaroop of Bhagavati Kali and Tara — the Kamrup Kamakhya kshetra used at one time to be the chief sadhan of Bhagavati Tripurasundari, of Shri Vidya. In this same way these fabricated things came about, people went on falling away, and somewhere a gap in knowledge-sharing was formed, so that in today's time people know that thing only for some altogether other reason. In that kshetra they either fear to go, or if they go they go independently and, one may say, perform prayogas in a very wrong manner — which is not proper.

The actual reality of this kshetra, the speaker says, is something from which people have somewhere become very far removed in the Kali kaal — perhaps Bhagavati has by her own Mahamaya laid that covering over it. Just as you are all seeing today in the matter of Kashi Vishwanath, whether the Gyanvapi was somewhere the real Kashi Vishwanath temple, so here. All of you will be astonished to learn, he says, that in the chief Kamakhya kshetra, the principal pind of Bhagavati falls in the Kamrup pradesh and in the Kadali kshetra. The temple into which we go is only a fragment of it, on the Nilanchal parvat.

On the other side of the Nilanchal parvat, and in its north-eastern part, when you go towards the Kadali van, there you will find the chief pind, the speaker says, where even today the entry of ordinary persons is forbidden. One may say that so many misconceptions have been spread that nobody is able to go there. Those sadhaks who are served within the Kula paramparas reach that far and perform darshan, pujan and the rest. The principal thing, somewhere, has been kept secret even now.

All of you will be astonished, the speaker says, that people do not even know this: if you are offering karan — very well, you have gone into the Aghor parampara and are offering liquor, you are doing Vamachar puja, you are initiated — then you ought to know that liquor, that is to say madya, has been cursed. By whom was the curse given? All of you should have this information: the Yadavas, that is, all the descendants of Bhagwan Shri Krishna — when Dwarikapuri was destroyed, all of them were destroyed on account of madira-paan alone. So the story runs. After that, Bhagwan Shri Krishna gave a curse to madira: that in the madira tattva itself the curse will remain, and whoever ever drinks of it will incur a Dosha.

In just the same way, the speaker says, when Bhagwan Narayan had taken on the Mohini swaroop and made the asuras drink madira, and they were left deprived of the amrit, a curse was given by the daitya guru Shukracharya as well. For this reason there is a process of shodhan — that is, it is purified. When karan is offered to any deva shakti, then before offering it, it is freed from the curse of Krishna and of Shukra; only then is it offered, and only then is it drunk.

In the Vam paddhati, the speaker says, when you go to Tarapith — which is at the Ram Ram ghat in West Bengal — whenever you go to that place, at the time when karan is offered there you are forbidden to look. In today's time money is taken and everything is being shown; no doubt everything there has become open even now. But at the chief pujan, at the time of the shringar pujan, when it is offered, then these mudras — the mudra that comes in Panchamakara — are used to purify the karan, and by the mantras given in the guru parampara it is freed from the curse of Krishna and of Shukra, and then offered to the devi, and after that it is drunk. In just the same manner, wherever traditional puja takes place at a Bhairav temple and the like, there it happens in this same way. The videos that go viral today, where it is straightaway taken and made to be drunk, are a different matter — that thing is before you, but when the chief bhog is offered, at that time these things happen in this manner.

Now taking matsya, the speaker says: brother, if it were eating fish, then every Bengali would be siddha. All the people of Bengal cannot stay without maachh-bhaat, they eat only fish. In the Bengal region, he says, he thinks ninety-nine per cent of the girls must be eating fish put even into the dal, and cannot do without eating fish — then all of them would be siddha, all the fish-eaters. Fishermen would be the greatest siddhas of all, in that case. As for mudra: somewhere people spoke of the mudras, and somewhere they said it means money — so the moneyed become siddha, and those who have knowledge of the mudras become siddha, all of them become siddha. These, he says, are the misconceptions that were spread. It is not in this way. Try to understand what the reality is.

Understand who has been called Bhairav, the speaker says. He within whom there is the capacity for bharan-poshan — the sustaining and nourishing of others — has been called Bhairav. That capacity is not present in any new sadhak. At what time does a new sadhak have need of a Bhairavi? At what time is Bhairavi deeksha given? If someone obtains Kamakhya deeksha, in what manner is it obtained? And what has to be done before that?

Whenever you perform the seva of any Shakti Peeth, or whenever you receive the deeksha of any shakti, then before that, the speaker says, the gurus who are properly traditional — go into the Kaul marg, go into the Shakta marg — they first of all, after guru sadhana, have you perform the sadhana of Bhairav ji. In Bhairav sadhana so much capacity is obtained, so much experience and capacity of this kind comes to you, that afterwards, when women come before you, your bhav will simply be different. In the traditional manner, your bhav before a woman, before everyone, will be different. Even though at some time you may entertain a wrong thought, yet when you go into the kshetra of the feminine and a woman comes before you, then in all those swaroops which have been spoken of as the chief shaktis of Bhagavati, each given its own name, in those very swaroops your mind will somewhere settle. It will not even seem to you that anything is wrong. This is the very first thing that happens, if deeksha is received in the right way and one goes into this parampara.

The second thing, the speaker says, is the misconceptions that have been spread about the body — about Bhairav and Bhairavi, about energy — such that if names were even to be taken: all the tales now current, the tantra stories, the tantra life-histories great sadhaks write of themselves, so many books written, and from reading all of those people now make up stories too. He is saying it plainly, he says: that is the sadhana of kshudra shaktis. It is not the sadhana of Kamakhya. The sadhana of kshudra shaktis happens in that manner — shamshanik shaktis, whose tattva is somewhere mixed in there under the swaroop of Kali and of Kamakhya. That too is a kind of tantra process.

Let us suppose, the speaker says, that some young woman of sixteen, of sixteen or seventeen years, meets an untimely death, or is killed by someone through a tantra kriya. The yoni that she then goes into is a very powerful yoni. As he had told everyone about the devputras and all of these: there he had said that if boys of fourteen or fifteen years, and up to the age of forty or forty-five, or those of twenty-five or thirty who remain unmarried, die, then their shakti is very considerable. The reason is that the shukra structured within the body has not been emitted anywhere; the capacity somewhere remains intact. In exactly the same way, the same happens with a woman. On that account their energy is very powerful indeed.

In order to preserve that energy, when they perform its siddhi, they perform it beneath some yogini of Bhagavati Kali, the speaker says. Even if they perfect it independently, they will perfect it in that same form; and when it is then fed to someone, or has to be projected onto someone, then there is difficulty. At the present time, the sadhaks of this kind do this: they will perfect such things — shakti there will certainly be. Now, when some woman fallen into trouble goes to them, then he says to her, there is Bhairavi tattva within you, and has that shakti projected onto her. He has some contemptible kriyas of that kind performed, so that the shakti becomes established in her body.

Now within her there will be a very great surge of kamanas, the speaker says. That is to say, know this: whatever her age may be, whether the woman before you is a girl of eighteen or twenty years, or of twenty-five or thirty, or of forty or forty-five, such kriyas will occur within her that she will feel herself to be sixteen years old only. She will remain afflicted by kaam at every moment. In exactly the same way the prayoga is performed upon men — and this, he says, we think has become high-grade tantra. That is the first thing. The second, he says, is where some shakti demands bhog in this manner — as the so-called and widely current very great Aghor sadhaks tell people, that this is how the siddhi of Kamakhya happens, that in Vamachar things of this kind are done.

In the veer bhav process, in the saubhagya archan and the chakra pujan, all of you will be exceedingly astonished to learn, the speaker says, that their entry remains prohibited. The entry of women of this kind also remains prohibited. Just as mudra is used to purify madya and free it of the curse, in exactly the same way it is for a woman, and in exactly the same way for a man. There is a process for freeing both of the curse. Without doing that, nobody can ever go inside. Never can one go into the chakra pujan.

Now, one who does not properly know the chakra pujan, if he has to do anything at all, can say anything at all, the speaker says. Brother, nowadays a manmukhi vidhan is running, and in that anything at all can go. Just as the Vaidik vidhan has its own importance, in exactly the same way the Kaul and the Shakta have their own importance. You may tamper with it and make up anything of your own from yourself. A new parampara is being formed nowadays — mukta panth, such-and-such panth, whichever panth is being formed — and in it anything can be done. In it people are also saying that without remaining a brahmachari you may do sadhana and puja, and even in that your gati will be accomplished. Everyone is making up his own. So this thing happens in this way. A person should never tamper with it.

Look, the speaker says: whenever you do mantra japa, a different kind of effect increases in the body. If the effect increases upon the Muladhara, then both kaam and krodh increase. If you do sadhana connected with Bhagavati Kali, then krodh too will increase within you, and there will be a growth of kamanas as well; that is to say, you will be very much afflicted by kaam. To control that — who will control it? Shiva will. Therefore the abhishek of Shiva, the abhishek of Bhairav, is necessary.

Now whether you are a man or a woman, if you give a great deal of encouragement to bhavas of this kind and have met some great man who is telling you that no, within you there is Kamakhya tattva, or Bhairavi tattva, and is raving in this and that manner — brother, plainly and at one stroke, the speaker says, this is wrong. Things of this kind occur in every person's body. Every person becomes intoxicated by the effect of a mantra; every person becomes uncontrolled. The more japa he does, the effect of that mantra falls differently upon every body, and in that manner he becomes uncontrolled; and in the condition of non-control it also happens that it will feel upon the body as though someone's sawari is coming. Though it may indeed come, and it may also not come. From the effect of mantra japa it may be momentary, and it may also be very considerable.

But in this, ninety per cent of the time, the speaker says, if some tantra accident has already occurred with you, if there is the effect of tantra upon your body, if someone has previously made some projection, and until now you have done no high-grade sadhana of the kind whose right effect has fallen upon you — and it is feeling to you that some sawari is coming upon you — then, brother, somewhere you are being affected negatively. This thing happens in this manner.

Therefore, the speaker says, at any time during the sadhana period, whether you are a woman or a man, if anyone tries to attract you by calling you Bhairavi or Bhairav, tries to milk your money or your body, or if it is said to you that no, within you there is Kamakhya tattva, and you should perform this kind of chakra pujan, such-and-such pujan — you understand what he is trying to say. Then this thing is wrong at one stroke. Things of this kind do not happen in this way, nor are they done in this way. For performing this pujan, this kind of pujan, the test that is applied is very tightly drawn indeed. Those things are very powerful. These things do not happen along the roadside. Yes, he adds — those people who worship bhoot and pret can show you anything in any form, and they can cast an effect upon you. In that, no doubt, you are now free to be deceived; you may be deceived.

Asked whether the prasad of Kamakhya dham can be filled into a kavach and worn, and what its importance is, he says: this thing is popularly known, that when Bhagavati becomes rajaswala at Kamrup Kamakhya, from 22 June up to 26 June every year the Ambubachi parva is observed. In it, it is held that the earth, Dharti Mata herself, becomes rajaswala, and that there is a flow of blood from the yoni mandal, where the peeth of Bhagavati Kamrup Kamakhya stands. That itself is kept covered, in which the cloth — the white cloth — turns red, and is distributed in the form of prasad.

Now what is its importance, the speaker asks. Its importance is great indeed — but all of you will have to look at whether the cloth you are getting is truly the right one. Because at the present time, as for the chief cloth, all of you should know this: the cloth of the yoni mandal is never at any time given, outside the Kamrup peeth, to persons who are not initiated. Whether someone is giving it online or from anywhere at all. Yes — see this much, that if they are initiated persons in some shakti mandal peeth, then they will certainly have that thing. For the rest, for outside persons, everyone guards this thing of his own, brother. What do you think — is that thing so easy? That the four days' cloth will be obtained by anyone so readily? It is not given to everyone.

If she wears it filled into a kavach, then certainly, if it is obtained, she may wear it, the speaker says. The effect of Bhagavati will be very greatly obtained. But he will say this, he adds: before wearing any divine thing upon the body, before holding a divine thing of this kind upon the body, one should think a hundred times over — whether our body is capable of holding energy of that kind or not.

Asked how a khilaya — something that has been fed — is to be cut, the speaker says one must first see how old the thing that has been fed is. Only after that is its cutting done. To do the cutting, you have to recite, at some particular time, the Kavach of your ishta and the like, or their astra mantra, and having consecrated some object dear to them, that is fed to the person. There are many sadhaks who feed a banana and induce vomiting. Some have honey fed and induce vomiting. Some draw that thing out with their own mouth through the navel. Everyone has his own different manner.

Asked to say something about the mahima of Mata Tripurasundari, the speaker says the mahima of Maa is endless. Bhagavati Kamrup Kamakhya has been held to be the tantra swaroop of Bhagavati Tripurasundari. The ten Mahavidyas, and all the Bhairavs there are, remain seated in the Kamrup Kamakhya kshetra with their whole mandal and parivar. Also, whenever any initiated person goes into the Kamrup Kamakhya kshetra and does not perform japa of his deeksha mantra there, a tantra dosha attaches to him in that place — which is held to be the most powerful dosha of Kamrup Kamakhya.

For this reason one should always go to the kshetra of Kamrup Kamakhya, the speaker says. If one is to go into any tantra kshetra, one should go having taken information about what the rules of that place are and are not. After going into that kshetra, at which place you are to sit and offer stuti and perform puja should certainly be asked of your guru. For those in whose house a Brahm is worshipped: by which door should one not enter Kamrup Kamakhya? He thinks hardly anyone will have information of this.

In the Kamrup Kamakhya kshetra there is one such door, the speaker says, that if you enter by that door and a Brahm is worshipped in your house, then they will at once be bound. Those in whose house and kula there is a Brahm, and he is worshipped and honoured, must perform pujan before going into that kshetra. Information of the matter has to be given. Having invoked them, their TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and pujan is first performed in the Brahmaputra river — that is, they are purified. Only thereafter is entry made into the Kamrup kshetra, that is, entry is made into the Kamakhya temple. If one enters without doing this, difficulty arises. Things of this kind, he says, you will come to know if you are in a guru parampara.

Asked whether a complex yantra that is difficult to write on bhojpatra may be written on paper, the speaker says yes, it may be written on white paper. Pran pratishtha has its own vidhi. If it is a very complex Yantra, have it engraved on a copper plate by a goldsmith, or have it engraved on a silver plate. Whenever a yantra is to be got made, even ordinarily through a goldsmith, then first of all, having looked at an auspicious day and at the person, speak to the goldsmith and say, brother, get mine made between such-and-such hours. Even if he takes a hundred or a thousand rupees more from you, the yantra should be made at the right time. Also, the person who is to make the yantra, who is to do the engraving, should not have come at that time after consuming madira, meat and the like, or after the company of a woman. All this too should be kept in mind. Only then does the yantra give its benefit properly.

Asked to explain the use of the Mahabhairav mantra, the speaker says it may be used now by taking a sankalp; that is all he will be able to tell at present. All mantras, he adds, are not equal even to the sixteenth kala of the guru mantra. Asked whether all siddhis can be obtained by the guru mantra alone, and if so, what need there is to perform so many kinds of sadhana, he says it is Mahamaya's own leela. The statement is entirely true in its own place, that everything can be obtained by means of the guru mantra. For information, he says: when we are initiated in some parampara, the guru looks at our capacity and gives deeksha accordingly — that deeksha of such and such a kind is to be given. If you are initiated in the Shakta parampara, then of which swaroop is the deeksha? Someone received Kali's, someone is receiving Tara's, someone is receiving Bhagavati Kamakhya's. Suppose we received the deeksha of Bhagavati Chhinnamastika. Then the deeksha received was of Bhagavati Chhinnamastika, and the guru mantra was received too. If there is capacity within us, then the chief shaktis of the Chhinnamastika mandal — the shaktis of Bhagavati, Dakini and Sakini, that is Jaya and Vijaya, their puja; her Bhairav, Kabandh Bhairav, his puja; her chief rishis, their puja and their siddhi — all this he will have performed in sequence. And if we are not capable, then the guru will say: do japa of the guru mantra only, and by that itself everything will be obtained to you. But how are we obtaining it by doing japa of the guru mantra? It is being obtained by the grace of the guru mandal — and somewhere there we are not capable, and that is why the guru ji has forbidden it or said this.

In the Guru Gita the importance of the guru has been told, the speaker says; therefore whosever Gita you recite, in it the importance of the shakti of that devta has certainly been told. For this reason one should always recite only the Gita relating to one's own ishta, so that our faith in them may go on increasing more and more. Asked for some siddh mantra of Hinglaj Maa, he says her mantra has not so far been told publicly. He will tell it — let time be found — because after a thing has been told, how many people actually do it? Those who do are very few. People only look and then leave it. Now Bhagavati Hinglaj is done; now let someone ask about Van Durga, let someone ask about the shaktis of Maa Vindhyavasini, let someone ask about the yoginis of Kamrup Kamakhya, or let full information about Kamakhya tantra have to be given — what benefit came of giving it? You will only obtain information. It will have to be done as well.

As for how many births one must wait to meet Ishwar: it seems to him, the speaker says, that in this it is not births but our bhavas that carry the greatest weight. Whatever sadhana we may do — if along with the sadhana we also sing stuti and recite the granths relating to our ishta, then this thing will happen sooner: that we grasp a likeness with our own ishta.

Asked why health becomes bad when one does Tantra Kaat remedies oneself, the speaker says: when we do tantra kaat from ourselves, why does the body get spoiled? Because the place in which we are living is itself afflicted by tantra badha. If the place where you are residing is itself girdled about by tantra of some kind or another, then from where will you get benefit to your health? Therefore, if you are doing it from yourself, japa and the rest should always be done outside, in a temple or at a Shakti Peeth. It should be done at Ganga ji, so that you obtain the greatest benefit. And when that state has been formed, then you may do it at home.

Asked how Hanuman ji's seva should be done so that no fault or dosha attaches, the speaker says a video on Hanuman ji's seva is being provided. Fault and dosha — everyone is afraid of just this one thing, he says. Everyone goes to BrahmacharyaStrict celibacy required through an extended ritual observance.: whether a man or a woman, that in the gaze with which one looks at the opposite sex there should be no fault of the eye. It is only by keeping self-restraint that any sadhana can be done. It is not at all the case that if Hanuman ji is to be worshipped then the whole brahmacharya vrat must be observed, and when Bhagavati Kamakhya is worshipped there is a complete open licence, brother — that it is the Kamakhya swaroop being worshipped, so you may look at anybody in whatever form you please. This is somewhere a very great misconception, a delusion of people. In all of them the rule is the same: brahmacharya certainly has to be observed.

Asked the right way to offer water to the sun in the morning so that full grace is obtained, the speaker says: when the sun is fit to be seen, when the sunrise is happening, our eyes can look at the rising sun. When it takes on its own brilliance, then we are not able to look at it. So up to the time when Bhagwan Suryanarayan is in the state of being looked at, up to that time you must give the water. Women who are kunwari, and those whose marriage has also taken place and who are sadhava — that is, who wear the shringar — should never at any time give water from a lota of copper. Keep this in mind.

People say that from a copper lota one may pour on the Shivling, and that since it is the swaroop of the sun and represents the planet Surya, copper may be used, the speaker says. Women should not give it. Keep this in mind. Why should it not be given? Know this too, he says. Copper chiefly represents Surya and the planet Mangal. And Mangal has been held to be an amsha of Mata Prithvi. Relate this thing: that Mata Prithvi is herself in amsha form, or say rather that Bhagavati Kamrup Kamakhya is herself descended in the form of the earth. And at the Ambubachi parva in the Kamrup pradesh, when she becomes rajaswala, it is said that the earth, prakriti herself, becomes rajaswala. So prakriti never gives arghya by touching her own son. Keep this in mind. Mangal is the son of Prithvi. So arghya is never given holding a son in the hand. For this reason women are forbidden that thing — brother, do not give it, do not give arghya.

Whatever rules you wish to apply in this beyond that, he has no difficulty with, the speaker says; but chiefly, know this cause plainly, that this is why. Yes — women who are widows, for some reason: if one goes into tantra, a widow has somewhere been held to be in the Dhumavati swaroop, in the dhoom swaroop. There, for some reason — and what that reason is he cannot state clearly, he says — she has the right to a copper vessel and may use it. Somewhere in it, one may say, the condition of vairagya itself comes. Therefore no fortunate woman, no kunwari woman, should give water to the sun in a copper lota or from a copper vessel. Men may give it, but women should not.

And in what manner is the water to be given, the speaker asks. When you give the water, it is to be given with both hands in such a way that when the water falls upon the earth, through the midst of the falling water the darshan of Suryanarayan keeps occurring; and with the eyes open one should keep reciting the Chakshushi vidya and the like, or Tamaso Ma Jyotirgamaya, or whatever mantra you know, whatever path of Suryanarayan you know. The water that falls — its splash should not fall upon the feet. So it should be poured into a pot, or water should be given to some plant, so that the splash does not come upon you.

Asked how many times greater an effect is obtained by japa of the Shiv Chalisa or the Shiv Namavali in Brahma muhurta at a temple or beneath a bel tree, the speaker says: a question of this kind, how many times greater the benefit, will only be known when you do it — because this can be of a different kind for each person. It may be that a certain listener, who does a great many sadhanas and whose whole time passes in sadhanas alone, whose prarabdha is already cut, goes today and begins the recitation beneath a bel tree tomorrow, and from the day after that his experiences begin — because his prarabdha will be cut sooner too, and the effect will also come sooner. And if you are new, if there are various kinds of disease and dosha in your body and doshas in the kundali, and you begin the recitation and the rest, then it will take you time — two, four, five years. So it can be different for everybody. For any person at the present time it is never possible that the effect comes in one single way.

Asked whether a havan is necessary after someone completes the satnam of Mata Baglamukhi, the speaker says no, there is no such necessity, no dosha will attach; you may do the recitation with an easy mind. Asked whether a janeu may be offered along with the chola every day, he says that if you wear a janeu yourself, then you may offer a janeu; if you do not wear one, then do not offer it. If you offer it daily, then the rule must not be broken afterwards. Therefore he himself will say: do not offer it daily. If you are entirely certain that you can offer a janeu daily, then only offer it.

Told that at a darbar by the name of Kauri Sarkar a baba ji had asked for, and given, his own former wife the place of Kamakhya, the speaker says: now you have told everything. You have said that they have given their own wife a place in the name of Kamakhya — so, brother, you have told us how the game runs. Now what is there to say. What gati will there be? What gati can a human being have? How much capacity can be yours and mine? However much japa you do in your life, even if you become a very great sadhak, you may complete a crore, two crore, ten crore, a hundred crore. Is there this much capacity? If that much japa is done, then there will be liberation; and if it is bound into contemptible siddhis of this kind, then their gati is never going to occur. There will then never be gati.

Asked how tall Bhole Baba would have been when he moved about upon this earth, he being the adi purush of this earth, and in which countries he lived, the speaker asks in return: which place is there where Bhole Baba is not? As to his stature — from the manner in which you are asking the question, the subtlest of subtle things is also Bhole Baba, and the greatest of great things is also Bhole Baba. There is no such thing at all. Bhole is pervading every particle; that is why it is said, kan kan mein Shankar. Upon what you think, your Bhole Baba depends. If you think that your Bhole Baba should be very huge, then your Bhole Baba will be so.

If we go and perform darshan and pujan of Baba Baijnath Dham Mahadev, the speaker says, then the delight felt on touching him there, the gladness that comes in the mind, and the contentment and satisfaction obtained — that same contentment and satisfaction we obtain when we do puja anywhere else as well. He sees no difference at all between the two places. When we go into an ordinary Durga ji's temple and do puja there, the bhav that comes into his mind on seeing them, the satisfaction, the intimacy — that same anubhuti happens when he goes into the Vindhya kshetra and grasps the feet of Vindhyavasini. Neither does she seem to him some other there, nor does she seem some other here. It depends on your bhav, he says, whether you regard a pebble, a stone, as Shiva, or whether you must have the manifest, huge swaroop of Shiva itself.

Asked how the havan is to be done, the speaker says the 108 names of the satnam have to be separated out and an Ahuti given with every name. If you are a man, then mix haldi into ghee. If you are a woman, then mix haldi into the havan samagri. Asked how many amshas of Bhagwan are awake in this world so as to come quickly to our aid, he tells the questioner that her questions are of a very different kind, and suggests she speak one-to-one on Telegram, since she seems to have a good many confusions, and an attempt will be made to remove them. In any case, he adds, you and I too are amshas of Bhagwan — if a heartbeat is running within us, it is running only on account of an amsha of Bhagwan. That is not physics.

Told that in the questioner's region there is much talk of Baba Mohan Ram Bawri and Marghat Kali, and asked whether these are kshudra shaktis or lok devtas, the speaker says Baba Mohan Ram Bawri is worshipped precisely in the form of a lok devta. Look, he says: if you do a great deal of pujan-path and sadhanas, then the energy that arises on account of the sadhana strengthens the jivatma in your jiva body. By tapa it goes on being nourished. And then, if sakshatkar with your ishta and the like has occurred, or siddhis of that kind have been obtained, and you wish, remaining in this loka, to do the welfare of your followers — then it is the gift of Sanatan that you may, remaining situated with your shaktis and siddhis, perform the work of jan kalyan. And those who wish to be liberated remain in amsha form and accept mukti, going onward to the divya dham.

Told of a Chandra-Ketu conjunction in the eighth house of the questioner's kundali and of mental suffering borne till now, the speaker asks what the lagna is, and says: if a Chandra-Ketu conjunction stands, let it even be in the eighth, then if there is very great mental trouble you should do the upasana of Bhagwan Sadashiva. The Chandra that is upon the head of Bhagwan Sadashiva — his dhyan and his pujan should be done daily. It is called the Dooj moon. On the dooj, on the second tithi of the Krishna Paksha, and particularly on the second tithi of the Shukla Paksha as well, you should perform the abhishek and pujan of Bhagwan Shiva. Along with this, the two-mukhi rudraksha of Sadashiva should be got made with Chandra, or, if there is a Ketu-Chandra yoga, then the nine-mukhi and the two-mukhi RudrakshaA sacred seed strung into rosaries and worn during shiva worship. should be got made along with Chandra and worn after performing pujan. It should be worn for life.

Told that during mala japa a very strong pain rises at the Ajna Chakra in the head and remains all day, the speaker says: it is going very well, do not run from this. Spandan is beginning at the Ajna chakra, so now begin to control it. How will you control it? By Trataka sadhana. Surya trataka is the best. Rise in the morning from sleep, at the time when the sunrise is happening, and having freshened up and seated yourself well, do trataka while looking at the sun — then this spandan will begin to be controlled, and the image of your ishta will also begin to be seen by you. Going onward, it is from this that divya drishti is obtained. Do not run from this. Learn to control it.

Told that the questioner does a hundred malas of japa daily but gets a fever, the speaker says one should do only as much Japa as the body gives capacity for. Asked about the Sabar mantras of Mata Durga, he says they are available on the Sabar channel, on Siddh Sabari Vidya. Asked how the deeksha of Maa Vindhyavasini may be taken, he says one may go into the Vindhya kshetra and take it from some sadhak there.

Asked how siyar singhi and hattha jodi are to be perfected and how their seva is to be done, the speaker says: if you obtain them, then first of all see from the person giving them whether the right thing is reaching you or not. Secondly, since this is a living substance, a living thing, its seva and puja happen in a different manner. He will make a separate video on this. One matter should be kept particularly in mind: whenever Sutak and the like attaches in the house, then just as sutak attaches to a living creature, in the same way sutak attaches to siyar singhi and hattha jodi as well, so their pujan is done in a different manner. The second thing is that women should never touch them, because it is a thing that devours sindoor, that devours the saubhagya. You must already know this truth, he says — accept it, because it eats sindoor; this thing's food is sindoor. Therefore not everyone should keep it. Everyone now keeps them and performs pujan. Touch by women is forbidden, for this reason. If a woman touches the hattha jodi, or what is called siyar singhi, then their growth stops. This too is the reason behind it.

Use tantrokta objects of this kind with thought and understanding, the speaker says. Asked about the finest way to keep the sixteen Mondays vrat, he says he will make a separate video on it, and will tell the ekadashis too — the various ekadashis, all of them, separately. Asked whether the Durga Bisa yantra and the Durga tantric yantra are different, he says Durga ji has a great many yantras. The Durga Bisa yantra is for protective matters. The Durga Bisa yantra is of three kinds: for wealth it is one, for intellect it is another, for strength it is another. The mandal yantra is a separate thing.

Asked whether Mahalakshmi Yogini, Mahalakshmi Mata and Kamalatmika Mahavidya are different, the speaker says yes, entirely: Mahalakshmi Yogini is distinct, Mahalakshmi Mata is distinct, and Maa Bhagavati Kamala Mahavidya is distinct. In one manner they are all one; but if you go by the sight of tantra, by the sight of swaroop, by difference, then they are all separate. Asked whether it is possible for a sadhak to learn sixty-four vidyas in sixty-four days and sixteen kalpas, he says it is not possible at all. Here a hundred malas of japa bring on a fever — where will one go to learn sixty-four vidyas? One life is too little. Until there is some deva's grace, this does not become possible.

The sadhana mantra of Kaal Bhairav, the Mahabhairav mantra, has been given on the channel, on Mahakal Status Official, the speaker says. Bhairav ji's sadhana should be done with that very mantra. It is pranav-rahit. Along with this, it is a mantra samputed with the Bhairav beej, and its sadhana may be done by any woman or man without any doubt or hesitation whatever. Answering other listeners, he repeats his standing advice to do sadhanas at a temple again and again, saying the questioner knows well what the condition of his own dwelling place is — trouble will certainly come; one has to accept the truth and then fight in that manner.

Asked whether the shakti of one Kritya is greater than Mata Durga and the ten Mahavidyas, the speaker says: look, in the field of tantra, one may say that as much marketisation as has been done by these people has not been done by anyone else at the present time. The second matter is the shakti of a Kritya. Every Kritya is not some separate thing. A Kritya is the distinct kindred shakti belonging to each shakti — he has told this before as well. A Kritya is not a separate devi. Bhagavati Baglamukhi has herself been called Mahakritya. Pratyangira has herself been called Mahakritya. Bhagavati Baglamukhi and Bhagavati Chhinnamastika have been called the Kritya shakti of Bhagwan Shiva. The very meaning of Kritya, he says, is that which can be kept under one's point. And she who is herself capable of controlling it — how can that Kritya be more powerful than her? To create interest, things can be told in different ways, and by presenting them so, wealth can be earned, artha can be earned, honour and respect can be obtained. It will seem to you that they are telling things of a very different kind. But the reality is something quite else.

Pointing listeners to a separate video on the channel for the daily sadhana of the kuldevi, and saying that vak siddhi and everything else is possible through the guru mantra, the speaker turns to a questioner with heavy tantra-related trouble. First of all, he says, if there is very great tantra-related trouble, get yourself examined by some knowledgeable person. While reciting the Hanuman Chalisa and the Bajrang Baan, do DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space. daily in the house. Along with this, if it is possible, also perform an anushthan of the Dattatreya mala mantra. And doing it for two or four days will make no difference; the trouble will increase — he is telling this in advance. At least forty days have to be done. After forty days, keep doing it again and again, and then the trouble will begin to diminish.

A householder should take a Sakam and Nishkam Sankalpa of the sakam kind, the speaker says. There is no need of nishkam at all just now; the need to be nishkam does not arise at present. Were we nishkam, we would not be listening to the channel. Asked whether TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and Marjana are necessary in sadhana, he says: absolutely. If you are doing a Havan, then tarpan and marjan are very necessary. In Sabar it is not necessary — in Sabar an achman is done in a different manner. But if you have done japa of tantrokta mantras and the like, then tarpan and marjan are necessary. If you feed someone food, then you will give water as well, he says. When you eat food and have eaten ten puris, you will also drink a glass of water. So in a havan too we are feeding food — we are nourishing the deva shakti; will you then not give water?

Asked whether a janeu-wearing Brahmin, on being initiated in the Kaul marg, is finished as a Brahmin on account of Panchamakara, the speaker exclaims — arre baap re baap — and answers. He has already told it, he says. Now tell me: who is a greater Brahmin than Bhagwan Rishi Vashistha and Mata Arundhati? And Bhagwan Guru Vashishtha attained siddhi by performing the pujan of Bhagavati Tara by the Vamachara paddhati. What more than this is now to be said. Asked about Kaila Devi, he says there are altogether different stories, entirely different accounts. On puja samagri he says the sadhaks who are his own are provided with whatever they do not get — arrangements are made in full, and there is no need to give him puja samagri.

Asked whether the rules that apply to a 108-bead mala also apply to the sumirani mala of twenty-seven beads used for simran at all times, the speaker says people ordinarily use a sumirani for simran. But in his own view one should do Ajapa Jap. Why is a sumirani needed at all? When it is to be done only twenty-seven times, one should not keep a sumirani but should do ajapa jap. Asked what may be done in home puja so as to see the effect of a Shakti Peeth's puja, he says that for that you will first of all have to live in a Shakti Peeth. Do it while living in a Shakti Peeth, and only then will that effect be obtained.

Asked whether prasad can be offered on the Chaukhat daily and how it may be eaten, the speaker says no, prasad should not be offered on the chaukhat every day. It is offered on the Ashtami, if you are performing kuldevi pujan. Very well — on the Ashtami, or on whichever tithi your kuldevi's pujan takes place, or Bhairav ji's pujan; it may be offered according to tithi or according to day. It should not be offered daily. A lamp you may light daily on the chaukhat. Prasad should not be offered daily. Why not? He says he does not know about every region, whether it happens everywhere or not, but all of you who are learning this will know that on the day of the Jeevitputrika vrat, on the chaukhat, the married women or the women with sons offer water and bhog there in the name of their mother-in-law. Then, he says, there will be difficulty — it may turn out that your mother-in-law came and took it, if you offered on that day. It is a manner of speaking, but even so it should not be offered daily.

Telling a questioner who does a great many sadhanas to do his sadhana outside, the speaker says: stop being confused. The feeling of fear arises at home because there is a dosha in that place, so bhay will certainly manifest. To come out of the fear, you will have to make an effort of that level outside. Asked which sadhana or puja is to be done to clear the UPSC and competitive examinations, he says he has told this separately — for competition, the sadhana of Bhagwan Rudra, of one among the Panchanana mantras, the Ishan mantra.

Asked how to go forward once control over the sur is gained, and told that suddenly the light of the sun as if from fire came into the forehead and sleep broke, the speaker says control will come — everything will not happen in a single day, will it; it will happen gradually. One will have to learn to control. At the beginning these things will be up and down, and it will feel to you that there is difficulty. Asked which mantra of Mata Tara should be recited, he says one should do japa of Mata Tara only after taking deeksha.

Asked what the benefits of wearing a Mundmala are, the speaker says: arre, it is awesome for that. Why is it that you have to wear a mundmala, maharaj? If you are a householder, then do not get entangled in the business of a mundmala. Bhagwan Sadashiva has worn the mundmala only when he has remained apart from Bhagavati Sati in each birth, when he has remained in the tantra kshetra, or when he has remained with Bhagavati in the form of Bhairavi and Bhairav. A mundmala should not be worn just so. Nowadays people are making rules — that yes, there are rules of various kinds; a man is wearing it and living in the house, and people also put up photographs wearing a mundmala. But go within and see, he says, how much effect it casts and in what manner it casts it. Asked whether Virabhadra too is a kind of Kritya of Shiva, he says that is entirely correct: in one manner Bhagavati Bhadrakali and Virabhadra are also devtas of the protective kind.

Asked whether there is any harm in suicide according to dharma, the speaker says nobody has the right over death. If we kill ourselves, then by that we are fleeing from prarabdha. Look, why do we commit suicide? We are fleeing from some suffering, are we not — drowned in debt for money, or some bodily suffering; and to obtain release from that suffering we commit suicide. Even if after committing suicide gati is somehow obtained — very well, one did not become a bhoot or a pret, some karma remained, or the parents had such karma performed, or whatever it may be, and gati was arranged for you — in the next birth it will still have to be undergone. You will not be able to flee. So how many times will you flee by committing suicide? Better than this is that the suffering being received should be undergone. Suicide is only for fleeing from prarabdha, and therefore a dosha certainly attaches; on the contrary a new one is added, and one more prarabdha will be joined to you — that this one committed suicide, now undergo it as well.

Better than this, the speaker says, is that while living one should undergo it, and the effort should be made that the prarabdha be cut and also be enjoyed through. When the time runs badly, one should pray to Bhagwan: you have given a bad time, so give also the capacity to undergo it. And one should not get caught up in any miracle — he is saying this again and again. His aim, he says, is not to have siddhi accomplished in a single day.

Asked whether deeksha may be taken at Vindhyachal, whom and how to trust there, and what the remedy is if the deeksha of a kshudra vidya is given, the speaker says: look, after going into the Vindhya kshetra, into the Vindhyachal temple, look at the Brahmins there who recite the Saptashati. You will see in the Vindhya kshetra that some Brahmins go by daily rule and recite the Durga Saptashati there — wearing red cloth, that is lal vastra, or wearing yellow cloth. From among them, if you wish it even so, you may go and take information there, may ask, that I wish to take deeksha of this kind. You may put questions to them until you are satisfied; and if you feel that yes, deeksha is to be taken from these people, then you may ask them all your questions — that my situation is such, this is the kula, it will happen in this manner. Take deeksha when you are satisfied; or else, rather than taking deeksha at the first meeting, keep up contact with them for some days.

From whomever you are to take deeksha in the Vindhya kshetra, know the matters, understand them, and test them according to your own judgment, the speaker says. They too will test you, will see whether you are worthy of so great a deeksha or not. Only then will they also give you deeksha. And taking deeksha of the swaroop of Vindhyavasini at Vindhyachal is extremely difficult. Hardly anyone from outside will get it. But of the shaktis that are established within her swaroop, the deeksha you may have — because laukik desire remains with everyone, the desire for wealth chiefly remains with everyone, and in the desire for siddhi too wealth is somewhere lodged; so it is chiefly the Lakshmi-related deekshas that people there give. Even taking the deeksha of Bhagavati Vindhyavasini — if we take the deeksha of her own swaroop, then somewhere you will become detached. Do the seva-puja of Bhagavati; take the deeksha of that swaroop of which you have need. Now you have need of wealth: take that of the swaroop of Bhagavati Vindhyavasini Maha Tripurasundari, take that of Maa Lakshmi's swaroop, take that of Maa Kamala's swaroop. And if you are going into the ten Mahavidyas, then performing the panchanga seva and anushthan of that swaroop properly, obtain the bhog and moksha that you are to obtain.

Asked for a sadhana to increase atmabal, the speaker says the Kavach path of those in whom you have shraddha and faith increases atmabal the most. When you do the path and read that such-and-such swaroop is to protect this limb of mine, and when the bhavana begins, then your atmabal will increase just so. One should do the path as much as possible. At the least, eleven hundred recitations should certainly be done.

Asked whether japa and path in a ruined and unworshipped temple would be right, the speaker says: look, in a ruined and unworshipped temple the effect of ugra kinds of shakti remains the greatest. And whatever the cause on account of which that temple has remained ruined and unworshipped, a curse attaches to it — those people remain cursed. For this reason the shakti of that place is very greatly ugra. If you are going to that temple to perform seva-puja or any anushthan, then first of all certainly perform a shanti pujan and the like for the sake of the shaktis of that place. If you are a Brahmin, or a sadhak as well, then you should perform a Gayatri anushthan and the like there and make everyone tripta and content, and only then perform any anushthan there. Along with this, bali pujan and the like should certainly be done there for the sake of the sthan devtas of that place and for the Kshetrapal. Do these preliminary processes first, and then perform the anushthan there, and certainly a greater fruit than the ordinary is obtained.

Asked in detail who Bhadrakshi is and of which loka she is a devi shakti, the speaker says: as for loka, Shiva loka alone will come. And Bhadrakshi is among the anga vidyas of Maa Bhadrakali in a yogini swaroop, and among the paricharikas too the name Bhadrakshi comes. But if you are the first person who is asking about this swaroop, and if she is your kuldevi, then the pujan will always chiefly be in the swaroop of Bhagavati Bhadrakali. Her pujan cannot be done independently, because she is an ugra and tamas-predominant devi; her pujan is done in the tamas manner. And if it is to be said plainly, the people of the asura kula of former times, those who were asuras, used to worship the devi Bhadrakshi in the ugra manner, performing bali pujan and the like.

Asked what anushthan should and should not be done when the door of the house is south-facing, the speaker says that first of all a yellow cloth or a yellow curtain should be put on the south-facing door. If a dhwaja related to yellow cloth can be established, it should always remain there — if your entrance door is south-facing. Asked what care is needed for japa near a river sangam, and told that there is a shamshan near the sangam too, he says: if one is initiated, then the recitation of a raksha mantra and the like should certainly be done. In a desolate place, no japa or path at all should be done.

Telling listeners that japa on a sumirani may be done without any difficulty, the speaker turns to a questioner who is initiated but for some reason cannot now meet his guru. If you have perfected the Sabar mantras, he says, then you may use them. Asked whether Shiva sadhana and kuldevi sadhana should be done at a temple or at home, he says: if you are new and are doing your first sadhana, then first of all you should perform the sadhana of the guru mantra. If there is no guru, then Bhagwan Dattatreya has the swaroop of all three, Brahma, Vishnu and Mahesh, comprised within him, so japa and sadhana of the mantras relating to Bhagwan Dattatreya should be done. After that, if you wish to do Shiva ji's sadhana, then before that do the kuldevi's sadhana. And before even that you should do the sadhana of Ganpati and of Bhairav. In order, this is how it is.

Asked whether it is right or wrong that during the sadhana period, while sleeping, it repeatedly feels as though some shakti is standing or seated at the bedside, the speaker says: tell me whether you are feeling fear and dread, or whether it is feeling good. If it is feeling good to you, if it feels pleasant, then it is a good shakti. If fear is being felt, then it may be an ugra shakti, and it may also be a negative shakti.

Know it plainly from one thing itself, the speaker says: that a mala, a yantra, an asana — in Sanatan and in every tantra parampara it has always been said that they are to be used forever, for a lifetime, and that the older they are the more they will grow. In their parampara, the visarjan of every yantra is made to be performed. Even if you do Lakshmi sadhana, they will say: after a fifteen-day sadhana, do the visarjan. Brother, he says, this same tantra is running — the visarjan of everything. You may give whatever reason you like. Asked by a listener heavily in debt, who says that even with much hard work he cannot pay it off and that he has also done Lakshmi puja and sadhana, the speaker says: if the debt is increasing very greatly, then either take deeksha of Bhagavati from some sadhak of Shiva ji or from some Mahavidya sadhak of Bhagavati and do the sadhana; or, if it is possible, you may also take deeksha of Swarnakarshan Bhairav and do it. If you do it after taking deeksha, you will get a greater effect.

Telling a listener initiated in Shri Vidya that if the whole family is initiated then the anushthan vidhi must surely have been told to them, and telling another that to remove negative thoughts one should begin listening to what one likes and to positive things, the speaker takes a question on kavachs. Asked which among the Kamakhya Kavach, the Kali Kavach and the Rudra Kavach is not made inauspicious by sutak and patak in any manner, he says: the Kamakhya Kavach. In no condition and in no manner does its effect lessen in sutak and patak, nor does it become impure. But if any man or woman at any time wears this kavach and establishes a relation with another man or another woman, then a very great dosha attaches. Apart from that, it never becomes impure.

Answering a listener, the speaker says the Rudraganas are capable of coming anywhere; they have no maryada either. No, he repeats — the Rudraganas have no maryada, no maryada of kshetra. Yes, if you have sent them with a sankalp for some inauspicious work, then there they will be bound within maryada. Asked how necessary anga pujan is, and how Ravana was destroyed although he was doing the path in the Nikumbhila order, he says: let one recite in whatever order, let one be however great a knower of tantra — if he does a wrong act, then his destruction will occur. The devtas themselves will destroy him.

That he used to recite the path in the Nikumbhila order means that he had the siddhi of the swaroop of Bhagavati Mahapratyangira, the speaker says. Bhagavati remained ever seated there with her sixty-four yoginis. But whom did he abduct? Which woman did he touch, who was herself the very swaroopa of Bhagavati? With what sight he lifted her, all of you know. Then why should his slaying not occur, why should his destruction not occur? With his own daughter-in-law he did a wrong act, and Nalakubara, who was as a son to him, gave the curse: if you ever touch any woman against her will and perform an act of this kind, then at that very moment you will meet death. For this reason he was never able to misbehave with Sita ji. He only frightened and threatened her.

All of you should have one further piece of information, the speaker says: here and there saints tell in their pravachans that Sita ji never used to look at Ravana with a direct gaze. Though we all know it as maryada — yet if she had looked, the fire seated in her sight would have reduced him to ashes. Arre, what is Ravana, he asks, before her who is the supreme Mahashakti. What could she not do; before her, what capacity would his be? But that was a leela, so that, in a manner of speaking, Bhagwan might place this thing before all of us: see, however great and powerful anyone may be, if he does wrong he will not be saved.

Information on Swarnakarshan Bhairav sadhana can never be obtained on this channel, the speaker says, and for that he asks pardon. Because the chief tantra sadhanas are also most particular sadhanas, and there is no benefit at all in making them public. People only listen, and then only misuse of it happens. Asked how a rudraksha mala that has been bought is to be purified, he says the vidhi for purifying it has been given on the channel — look at the very first five or seven videos, and in those the whole method for the Mala has been told. Asked which mantra should be taken to begin sadhana, he says one may do a beejakshari, and one may also do a mala mantra.

Now he comes to the chief form of Bhagavati Kamakhya, the speaker says, and after completing that subject they will give the session rest for today. Within every woman, Bhagavati Kamrup Kamakhya remains seated. When a woman first has her monthly period, from that time until the time when it is not ended for good from her body, until then Kamakhya tattva remains seated within every woman. And it is in the form of this very Bhagavati's blessing that anyone's progeny increases. If someone's line grows, then there Bhagavati Kamakhya's blessing is present.

Chiefly, however many kuldevis and kuldevtas there are, they certainly have a place in the Kamrup kshetra, the speaker says. They certainly have a regular standing there; they go. Even this you should all know, he says, if you are listening: that in the Vindhya kshetra too, when the Ambubachi parva occurs, the sadhaks of that place and the chief pujaris and panda people take Bhagavati Vindhyavasini, in her kuldevi swaroop, to Bhagavati Kamrup Kamakhya for four days. Such is the mahima of that kshetra; somewhere its greatness has been shown by this. In exactly the same way, the tattva swaroop of Bhagavati Kamakhya remains ever seated within every woman.

When a woman is rajaswala, in her monthly period, why is she forbidden puja, the speaker asks. Some very great people, very great YouTubers, have told on their channels that in this Navratri period, if some woman is doing sadhana and becomes rajaswala in the middle of the Navratri, if the monthly period begins, then she may do the sadhana and no dosha attaches. In earlier times people used to do this, they say, because there was the effect of impurity; whereas now there are a great many devices by means of which you can remain pure. This is entirely wrong, he says. No person can be a greater wicked and sinning one than those who tell contemptible things of this kind by violating the maryadas of shastra. Maryada should never at any time be violated.

Know what the cause is, the speaker says. When a woman becomes rajaswala, then Kamrup Kamakhya, who is the chief swaroop of Bhagavati — all of you should know that she is the swaroop of the kamanas and the swaroop of agni. The quantity of agni tattva increases within a woman; he has told this before too. And the swaroop of the devas, of the devtas, is itself connected with agni tattva. Now a woman filled with agni tattva, who has herself become the very swaroop of shakti — and in an ordinary woman, because of the predominance of agni tattva on that account, she becomes irritable. Any woman at that time will be very greatly irritable; anger will come to her, she will weep, she will be very emotional — that is, the level she ordinarily keeps will at that time be displaced. In such a state, when she sits down to perform pujan, then maryadas will be violated.

The second thing, the speaker says, is that a woman filled with agni tattva, touching the deva vigraha that is filled with agni tattva, performing pujan and the archan of flowers and the rest, or doing japa and smaran of their name seated at the puja place, will suffer distress from it. Because agni will increase agni, and coolness will not be obtained at all. For this reason too it is forbidden. Secondly, if a lok shakti is present there, then the lok shakti at once moves away from that place. As with the Mohan Ram Baba about whom someone had asked: if shaktis of that kind are worshipped in someone's house, and a rajaswala woman goes to their sthan, those things withdraw at once. And this itself is the reason behind it. Now, whether you hold this to be impurity, or hold it to be a form of shakti, or hold whatever you please — the reality, according to tantra, is just this.

Now there is this, the speaker says: people say that in the sequence of tantra a rajaswala woman has been held to be the swaroop of Kamakhya, and that her puja has been done. Then, brother, its maryada is different. That pujan takes place in a peeth. In a peeth, in the karma pujan that occurs and the chakra pujan that occurs — in that too, keep in mind, in every chakra pujan and in every saubhagya archan the entry of a rajaswala woman is forbidden. It is only in the Kamrup kshetra, and in pujans of that kind; and not even in every pujan of Kamakhya does it happen. People speak of other matters of this kind by taking only that one instance.

The maryada of this thing should remain intact, the speaker says, and whenever a woman in someone's house is in such a condition, she should be given particular respect. Every man should do it, and should take care of her. Somewhere, when she is gentle and content — if there is any woman-caused dosha in your birth kundali, that too is pacified by it. Therefore, somewhere, this was a very good rule made by our ancestors: that at such a time women would not cook food and the rest, and would rest. The others should do the work and the rest at that time. And why has a sadhak been forbidden to touch food touched by her? Now suppose you are doing the sadhana of the Shashank Shekhar swaroop of Bhagwan Sadashiva; you are doing japa of the Chandra graha, and at that very time your wife has become rajaswala and you happen to be touched by her. The predominance is of agni tattva; here you are doing it to please the Chandra graha, for coolness — if she touches, then a dosha will certainly attach. The mantra energy that had been formed in your body will decay; the agni will dry it up. It is for this reason that touch and the rest is so greatly forbidden. Along with this, the thoughts running within her at that time are not steady, and the effect of thought falls most of all upon the person before her. For all these reasons it was forbidden.

Told that a baba was saying her marriage would be into a poor house and that it is written in her fate, and asked whether she will therefore not become an IAS, the speaker says he will tell her only this much: that if some event were to come about merely by some baba's saying it, then what indeed is left. If you wish to become an IAS, then have faith in yourself, and take hold only of those in whom you have the greatest trust and faith. Whatever seva-puja you can do, remaining within a limit, according to your strength and capacity, take hold of it regularly. Suppose, for example, that you do the puja of Shiva ji — then you may do japa of Shiva ji's satnam and his Ishan mantra and the rest, pranav-rahit; you may recite his kavach. And doing all this, make preparation for your ishta, and leave everything else to them. The future is not in the hands of a baba. One should not accept defeat in this manner. If your resolve is strong, what cannot happen?

The second matter is whether it will be into a poor house or a rich house, the speaker says. Suppose it is written in your prarabdha that the marriage should be into a poor house, and you, by one means or another, somehow marry into a rich house. Then even if your marriage does take place into a rich house, if it is written that life is to be passed in poverty, then some event or another will certainly occur, so that in two or four, five, ten years you will become poor. And if your prarabdha is good and you do seva-puja, then it may also change. It may be that living in poverty was written, but that the poverty is not of that level. For a sadhak, he adds, to sit trusting in his own birth kundali or in the lines of his hand is a matter of very great foolishness. That is what we know. It is his own personal experience of life: he trusts Bhagavati more than the lines of the hand and more than the kundali — because it is his own experience, that where it was said this will not be obtained, and if he is insistent that he must have it, then he leaves it upon Bhagavati and takes up the whole sadhana. Then how will Bhagavati not give it? She has to give, whatever the prarabdha that has to be undergone.

The last thing he will say, the speaker states, is what is to be done and what is not to be done in the Ambubachi parva. Every sadhak, whether you are a sadhika or a sadhak, should at the time of the Ambubachi parva cover with red cloth the Shri vigrahas of Bhagavati that are in your house — as you do the puja of Bhagavati Durga, as you do the puja of Bhagavati Kalika — from 22 June up to 26 June. On 22 June, early in the morning, having had Bhagavati bathed and the rest, quite early in the morning she should be bathed, and she should be covered completely with red cloth. Only her eyes and face should be faintly visible. Whatever ornaments there are upon her body, all the ornaments should be removed. If there are weapons to be worn, to be given into her hands, those should be taken out and given rest.

She should be kept covered completely with red cloth, and Bhagavati will remain in that same state, the speaker says. The bhog of madhu should certainly be offered to Bhagavati at that time, every morning and evening. And whatever seva-puja, sadhana, Havan and the rest of the four days you wish to do, you may do. You may do the jagran of mantras and so forth. On the last day, after the 26th — that is, on the 27th — you will again lift the cloth from Bhagavati's body and perform abhishek upon her properly with haldi water and with scented dravyas and the like. Then you will put new cloth upon her and put on the ornaments and the rest; and the cloth that Bhagavati had worn for four days, that cloth you should keep at the place where you keep your wealth, or wear it in a Kavach, or tie it upon the hand — you may put it to good use in whatever way you wish.

In this manner every person should perform pujan at the time of the Ambubachi parva kaal, the speaker says. Whichever swaroop of Bhagavati it may be — whether Kali, whether Durga, whether Maa Bhagavati Bagla — chiefly, whosever Shri vigraha is installed at home, they should certainly be covered. This subject has been told separately on the channel as well, and he will put the subject up again.