Kartik Deep Daan and the Dhoop-Deep Raksha Prayoga — Turning an Anushthan You Have Already Done Into Household Protection

Which nights of Kartik matter for tantric anushthans?

He says the five-day maharatri for tantric anushthans, which they know by the name of the ati ugra ratris, falls in Kartik, and the festival of Diwali is among them. Preparation for all of it has to begin now.

For tantric anushthans, the speaker says, there will be the five-day maharatri which they know by the name of the ati ugra ratris — the extremely fierce nights. The festival of Diwali also falls among them, in this same month of Kartik. So preparation for all those things has to be started right away.

Alongside the Kartik preparation, control should begin to be established over whatever disturbance is already present in the house.

Along with the preparation, he says, one thing more must be done — begin establishing control over whatever problem-related disturbance is present in your own house. He addresses this to those who have at least been with the channel since Chaitra Navratri and are performing anushthans themselves, not to new listeners.

Along with preparing for the coming nights, the speaker says, one further thing has to be done: whatever utpaat connected with a problem is present in our house, control has to begin to be established over that as well. He marks the audience for this. He cannot say it to new people, but to those who have been connected with the channel at least since the Chaitra Navratri and are continuously performing anushthans by themselves.

Prasad and bhasma from the Kashi, Vindhya, Prayag and Kamakhya kshetras, kept safely, can be used together with a listener's own anushthans.

He says whatever is done here in the Kashi kshetra, the Vindhya kshetra, the Prayag region and the Kamakhya kshetra is a bonus, and the prasad and bhasma received from it, if kept safely, can be used together with the listener's own anushthans. Today he will set out simple prayogas that anyone can perform, in the listener's presence or absence.

What happens through them, the speaker says, is a bonus; but the listener is also doing anushthans himself. From here, work is performed in the Kashi kshetra, in the Vindhya kshetra, in the region of Prayag and in the Kamakhya kshetra, and whatever prasad and bhasma the listener receives from it he has kept safely. Through all of those, and through the listener's own anushthans, the question now is how to make a prayoga that secures the house and family and removes their troubles. For that he will place before them today such ordinary prayogas as anyone will be able to perform, whether the listener himself is present or absent.

The force depends on how long the mantra has been japed and how firmly the discipline held — though one long surrendered to his aradhya gains much from a single anushthan.

He says control will certainly begin to be established to some extent, and that the degree depends on how long you have been doing sadhana and japa of the mantra — the more time, the more rule and discipline, the more firmness, the greater the effect. Yet he adds that a long span is not required: one whose mind has long been surrendered to his aradhya gains much capacity from even a single anushthan.

Control will certainly begin to be established to some extent, the speaker says. How much depends on how long the listener has been doing sadhana and japa of the mantra: the more time, the more rule and discipline, the more firmness, the greater its effect. At the same time it is not necessary that it take a very long span. One whose mind has long been surrendered to his aradhya attains a great deal of capacity from even one anushthan. We may not be able to see these things, he says, but their presence remains. All of this is to be carried along.

The appeal for deep daan through the month of Kartik stands again this year, made late because of the pressure of anushthan work.

He says a special request for deep daan in the month of Kartik was placed before listeners last year and stands again this year. He apologises for raising it late — there is not much time left, and he should have said it earlier but could not because of the pressure of anushthan work.

There is one particular thing the speaker had wanted everyone to do from this month of Kartik, and not much time is left for it. He says he should have mentioned it earlier but could not, because of the busyness of anushthans and the rest. Last year, in the month of Kartik, a special request had been placed before all of them for Deepdaan. It stands again this year.

Deep daan begins at Sharad Purnima and runs every day, not on Diwali alone, with at least five lamps lit in the house each evening.

From Pratipada, he says — though he would say from Sharad Purnima itself — deep daan is to be begun. It is to be done every single day, not only on Diwali. At least five lamps should certainly be lit in the house in the evening.

Deep daan is to be begun from Pratipada; but he says he would have it begun from Sharad Purnima itself. It is to be performed every single day, not only on Diwali. Every day, do deep daan. In the deep daan, at least five lamps should certainly be kindled in the house, in the evening.

What is an akash deep and what is it said to do?

He says an akash deep does not mean a flying lantern. It means a bamboo of at least ten to twelve feet, or a tree, in the courtyard of the house, with a lantern burning on top of it. He says the sadgati of the pitrs comes about through it and their very special kripa is obtained, and that its mahatmya in Kartik is divine.

If the arrangement can be made, the speaker says, there should also be one akash deep. An akash deep does not mean that flying lantern. The meaning of akash deep is that there be at least a ten to twelve foot bamboo, or some tree, in the courtyard of the house, and a lantern be lit up there upon it. That is what is called an akash deep. Through it, he says, the sadgati of the Pitr comes about and their very special kripa is obtained. Its mahatmya in Kartik is divine. Last year some photographs were shared of those who had kindled akash deeps.

Where should an akash deep be obtained from?

He says many akash deeps are available on Amazon and some links will be shared in the group, but if bamboo workers live nearby they can make one and it will be far cheaper — it will be made within ₹100, or 100 to 200. Ordering online is very expensive, he had just been checking and it is written as 2000 or 3000, and what the quality will be is not known.

Many akash deeps are present on Amazon, the speaker says, and some links will be shared in the group so listeners can order from them. Alternatively, if people who work with bamboo live nearby and make bamboo articles, one can be made by them, and that will be much cheaper. It will be made within ₹100, he says — 100 or 200. Ordering it online is very expensive: 2000, 3000 is written there, he had been checking just now, and what sort of quality it will be is not known. So according to one's convenience and wherever one lives, have it made locally if that is possible there, and otherwise order it online.

The session takes the ordinary akash deep process anyone can do, and how dhoop and deep are used so that the attraction of the devas also occurs.

He says there are two or three processes for kindling the akash deep, and the discussion will be on the ordinary one that anyone can do. As the day's video also indicates, the subject is in what manner we are to use dhoop and deep such that the attraction of the devas also occurs.

How the lamp is to be kindled in it and what the full vidhi vidhan is — there are two or three processes for that, the speaker says, but the discussion will be on the ordinary one which anyone at all can do. As the day's video also is, the subject is in what manner we are to make use of dhoop and of deep, by which the attraction of the devas also takes place. All these things will now be taken together.

Only a kavach already accomplished is spent on a prayoga; a mantra is capital, and the Durga ekakshari, Durga pranava and 64 Yogini were urged this time.

The first thing, he says, is whichever kavach the listener has performed an anushthan of up to now. For the remaining mantras he will not raise the subject of prayoga, because a mantra is our capital. He notes that this time he had strongly urged the Durga ekakshari mantra and the Durga pranava, and the 64 Yogini.

The first thing to do, the speaker says, is to take whichever Kavach the listener has performed an anushthan of up to now. For the remaining mantras he will not raise the matter of prayoga and the rest, because a mantra is our capital. As an instance he mentions Durga ji's Ekakshari mantra and the Durga pranava, which he had pressed on people strongly this time — do that, and do the 64 Yogini.

Particular care is kept that no subject goes out to a listener who is unauthorised for it — the Ekakshari experiences sent during Navratri having been over-motivating.

He says listeners sent such experiences of the Ekakshari during Navratri that he became over-motivated. He adds that Jagadamba is making him a medium for placing these things before them, and that he keeps particular care that no subject should go out with a listener for which that listener is unauthorised and which he would then have to perform.

Of the Ekakshari, the speaker says, listeners sent such experiences during the Navratri that he became over-motivated by them. It was very special for him too; somewhere Jagadamba is making him a medium and placing these things before them all. He says he keeps particular care that no such subject should go out with a listener for which the listener is unauthorised, and which he would then have to perform. So particular attention is kept to saumyata in it, and Jagadamba shows kripa, and it becomes very divine for him as well.

The kavach, stotra or satnam is what gets used; the ekakshari, panchakshari and saptakshari stay in the account of punya, spent very sparingly.

He says it is the kavach and the stotra or satnam that will be used — that will be more proper here. The ekakshari, panchakshari and saptakshari mantras are to be kept safe in your bank, in the account of punya; their use is to be made very carefully and sparingly. He says such use will also be made, but very little.

The discussion, the speaker says, is that first, if the listener has done any kavach — and a stotra or satnam — it is these two that he will have them use for the prayoga. That will be more proper here. As for the mantra, whether Ekakshari, panchakshari or saptakshari, keep all these mantras safe in your bank. Keep it safe in the account of punya. Its use is to be made very carefully and sparingly; use of it will also be made, he says, but it will be made very little.

Only common, easily available materials are used, and every person may perform them — of any varna or jati, man, woman or child.

He says he will place before them only what uses common things whose materials are easily available, and which every single person can perform — of whatever varna, of whatever jati, of either gender, man or woman, and even a child. Whatever anyone at all can do, that is what he will set out.

Of how the prayoga will be made, the speaker says he will place before them only the common things: those whose material will be easily available to us, and whose use anyone at all can make. Whoever it may be — of whatever varna, of whatever jati, whoever at all; of whichever gender, woman or man, whoever at all; a child. Whatever every single person can do, that alone is what he will place before them.

The sequence opens with Bhagwan Dattatreya as guru, using his Vajra Panjar Kavach, his mala mantra, or the Dvadash Stambh.

He begins with Bhagwan Dattatreya, the guru, since their whole sequence runs from the beginning. The discussion will be on three things: if the listener has ever performed an anushthan of Bhagwan Datta's Vajra Panjar Kavach, or of his mala mantra, or the third — his Dvadash Stambh, which they have given on the channel.

For an example, the speaker says, let them begin from Bhagwan Dattatreya, the guru. Their whole sequence runs in this way and they proceed from the beginning. So if the listener has ever performed an anushthan of Bhagwan Datta's Vajra Panjar Kavach, or of his Mala Mantra — either of these two — and the third is his Dvadash Stambh, which they have given on the channel: it is upon these that the discussion will be held.

Datta sadhana is chiefly done by sadhaks of Maharashtra and by those in the Navnath parampara or in his own; less so in Bihar, UP and the north-east.

He says most sadhaks of the Maharashtra region certainly perform Bhagwan Datta's sadhana, and that all the sadhaks connected with the channel who are in the Navnath parampara, or in Bhagwan Datta's parampara, or in a parampara related to his avatars, certainly do it. Sadhaks of Bihar, UP and the north-east may do it less, but those of that side certainly do.

Most of the sadhaks of the Maharashtra region, the speaker says, certainly perform the sadhana of Bhagwan Datta. Among the sadhaks connected with the channel, whether they are in the Navnath parampara, or in Bhagwan Datta's parampara, or in a parampara related to his avatar, they certainly do it. Even if the sadhaks of this side — of Bihar, UP and the north-east — do it less, those of that side certainly do it.

Where no shraadh or pitr karma has been done in a kula for a generation or two — and for the gati of the pitrs it nearly never is — trouble follows.

The first problem he discusses is the one relating to the pitrs. He says he has clarified before that if in our kula no shraadh or other karma has ever been performed for the pitrs for a generation or two — and for the gati of the pitrs it very nearly is not done, one may look and see that people do not do it.

Listeners should attend, the speaker says, to how prayogas are to be made if there is any kind of problem in the house. The first problem he takes up is the one connected with the Pitr. He says he has clarified this subject before as well: if in our kula, for a generation or two, no Shradh or other karma has ever been performed for our pitrs. For the gati of the pitrs it very nearly does not happen — one may look and see, people do not do it.

Videos denying that pitru dosha exists are answered plainly: where the karma is not done, difficulty comes after a generation or two.

He criticises those who nowadays make videos saying that there is no such thing as pitru dosha, that such a thing will hardly happen to everyone. He answers that when it is not done, then after a generation or two there will certainly be difficulty.

Those who do not do it, and those who nowadays make videos saying pitru dosha and the like — that there is no such thing, uttering such subjects as "why would this happen to everybody" — the speaker answers plainly. When it will not be done, then after a generation or two there will certainly be difficulty.

For anyone who can manage no large anushthan, the Shrimad Bhagavad Gita paath is open — and for the pitrs, Bhagwan Dattatreya is the most divine deity of all.

For those who can perform no large anushthan, no Sanskrit paath, and do not wish to do anything, he points to the subject of the paath of the Shrimad Bhagavad Gita which they have already given — anyone can do that, it is ordinary. Within that too, he says, if you perform an anushthan of Bhagwan Dattatreya, then for the pitrs he is the most divine deity of all.

In that, the speaker says, you cannot perform some large anushthan, you cannot do any Sanskrit paath, you do not wish to do anything. Then the subject of the paath of the Bhagavad Gita has been told — all of that can be done. It is the ordinary thing, which everyone can do. Within that too, if you perform an anushthan of Bhagwan Dattatreya, then for the pitrs he is the most divine deity of all.

The trigunatmak shaktis satisfied in a Tripindi shraadh coalesce directly in Bhagwan Datta, so the pitrs are satisfied by the worship of this one form.

He says the pitrs are satisfied at once. In Tripindi, where the trigunatmak deities are satisfied — in the Tripindi shraadh, for the removal of the pretatva of three kinds of prets — the coalescence of those trigunatmak shaktis occurs directly in Bhagwan Datta, by the worship of this one form alone. That is why, he says, Bhagwan Datta is present in the guru mandala in one form or another, in every parampara.

He has said before too, the speaker notes, that the satisfaction of the pitrs occurs at once. In Tripindi Shraddha — where the trigunatmak deities are satisfied, in the Tripindi shraadh, for the nivritti of the pretatva of three kinds of Preta — the coalescence of those trigunatmak shaktis takes place directly in Bhagwan Datta. And that by the worship of this one form alone. For this reason, he says, they also say that in the Guru Mandala the presence of Bhagwan Datta occurs in one form or another, in every parampara.

A place for the adi guru mandala should exist in every home however small, which is why a consecrated Datta mudrika is sent out each Datta Purnima.

He says that just as Batuk Bhairav ji has a place in their own family practice, so Bhagwan Datta — a place of the adi guru mandala or of the guru swaroop — should certainly exist, however small. For this he mentions the Purnima that comes in the month of Margashirsha, Datta Purnima, at which they have tried each time to have a small Datta mudrika, at least consecrated, reach everyone.

And in one's own family, the speaker says, just as with Batuk Bhairav ji, so with Bhagwan Datta: a place of the adi Guru Mandala, or of the guru swaroop, should certainly exist — even a small one. For this, in this month when the Purnima comes, Datta Purnima, they have tried each time, as last time also, that a small Datta mudrika should at least reach everyone in a consecrated form. So that in that small silver coin too, at least the beej of the Bhagwan in the form of his beejakshar should be present in the house, and everyone should worship it.

A listener may have the mudrika made himself — only the pratishtha would then have to be done separately, by the murti pratishtha vidhi.

He says he thinks at least fifteen or twenty people joined the anushthan last time and received one. A listener can also do it himself; the only point is that he may not be able to perform the pratishtha, and the vidhi of murti pratishtha or vigraha pratishtha would then have to be done separately. It can be done, he says, with a little patience.

He thinks that last time at least fifteen or twenty people, having joined in the anushthan, also received them. A listener can also do it himself. The only point is that he perhaps may not be able to perform the pratishtha; but then the vidhi of murti pratishtha, of vigraha pratishtha, will all have to be done separately. It can be done, he says. If there is a little patience, it can be done.

After the pratishtha and abhishek it is seated on the guru mandala's asana for daily seva, as shown in the trayomukhi rudraksha abhishek video.

The vidhi of pratishtha has been given, he says — perform the pratishtha, perform the abhishek and the rest, and seat it on its asana, on the asana of the Bhagwan's guru mandala, and do their daily puja. He refers to the video they had posted of the abhishek of a trayomukhi rudraksha, in which they had also shown how the asana for the Datta mudrika is made and how their daily seva is done.

The vidhi of pratishtha has been told, the speaker says. Perform the pratishtha. Perform the abhishek and so on, and seat it upon its asana — upon the asana of the Bhagwan's Guru Mandala — and do their daily puja. In the video they had posted of the abhishek of the trayomukhi RudrakshaA sacred seed strung into rosaries and worn during shiva worship., he says, they had also shown how the asana for the Datta mudrika is made in their own place, and how their daily seva is performed. It was shown a little, and spoken of; it has also been posted in the group.

Two materials suffice for a pitr problem, disease, or the presence of prets — the handling stays the same for every deity, only the mantra changing.

Supposing there is a pitr-related problem in the house, or much disease, or the presence of prets and pishachas — then, if the listener has done the mala mantra, he says no other material is needed: only gather two materials. What is to be done with those two will remain common for every deity, he says; only the mantras will change, according to whoever the listener's aradhya is.

Now supposing, the speaker says, that there is a pitr-related problem in the house, or there is much disease, or there is the presence of Preta and Pishach and the like — then if the listener has done the Mala Mantra, no further material is required. Gather only two materials. What is to be done with these two will remain common for every deity. Only the mantras will change. Whatever the problem may be, the mantras will change: it will be the mantra of whoever the listener's aradhya is.

Each sadhak charges the material with his own aradhya's mantra — Datta, Ganpati, Bhairav, Hanuman, or whichever kavach of Bhagavati he holds.

Those whose aradhya is Bhagwan Datta, or who have particularly performed his anushthan, use his; those who worship Ganpati ji use Ganpati ji's mantra; those who have done a Bhairav ji anushthan use Bhairav ji's mantra; and in the same way Hanuman ji, and whichever forms of Bhagavati, whatever kavach there may be — all of these will be used. Some material has to be added in each case, and he will state it as he goes.

As with Bhagwan Datta, whose aradhya he is, or those who have particularly performed his anushthan — here they are making his prayoga. Those who do Bhagwan Ganesha ji's will use Ganpati ji's mantra; those who have performed an anushthan of Bhairav ji will use Bhairav ji's mantra. And in the same way Hanuman ji, and whichever forms of Bhagavati there are, whatever kavach of theirs there may be — the prayoga of all of these will be made. Some material or other will have to be added, and he will keep stating it as he goes.

It is for the destruction of abhichar, of any kritya or ganant vidya prayoga, of pretatva or pishachatva upon a family member, and of vayavya badha.

He says it is for the destruction of abhichar; for the destruction of any kritya prayoga that has been done; for the destruction of any use of ganant vidya; for the destruction of the presence of pretatva or pishachatva upon any member of the family, whether from a graha or from any other cause; for the destruction of any kind of vayavya badha; and, along with all that, so that the presence of protective energies increases at the listener's dwelling place.

What is the first material for, and for which things? The speaker lists them. It is for the destruction of Abhichara; for the destruction of a Kritya prayoga and the like, if one has been done; for the destruction of the use of ganant vidya and the like, if that has been done. It is for the destruction of the presence of pretatva, of pishachatva, upon any member of the family, whether from a graha or from any cause at all; and for the destruction of any kind of Vayavya Baadha. And along with all that, it is so that at the listener's place of residence the presence of protective energies increases.

Yellow mustard and red chirmi ground to a thorough powder, camphor powder mixed in, and the whole kept in a box.

Take yellow mustard and take red chirmi — these two things. Grind the chirmi and yellow mustard in a mixer grinder into a thorough powder. Into it mix a little camphor, camphor powder, and keep the whole in a box.

The first task in this, the speaker says, is to take yellow mustard and to take red chirmi. Take these two things. He notes that the havanatmak or dhoop procedure comes first as one vidhan, but here he is speaking of the lamp first, not the dhoop. In this, put the chirmi and the yellow mustard into a mixer and make a thorough powder of them — grind it in a grinder, a mixer grinder, and make your powder. Into it mix a little camphor, camphor powder, the whole of it, and keep it in a box.

A brass or bronze bowl of it is set on a white asana before you, on a Purnima or any parva kaal, after bathing.

First take a bowl of brass or of bronze and fill one bowl with it. On a Purnima, or in any parva kaal, seat it upon an asana — upon a white asana, before you. Bathe and sit down on the asana.

First of all, the speaker says, take one bowl of brass or of bronze. Fill one bowl with it. On a Poornima, or in any Parva Kala, have it seated upon an asana — upon a white asana, in front of you. The listener himself is to bathe and sit down upon the asana.

Five or seven kusha are made into a small broom of one bitta for the abhimantran.

Of Bhagwan Dattatreya, he says, you have to take a small quantity of kusha — five or seven kusha — and make of it something like a broom. A small one, of one bitta. Take that and sit down to perform the abhimantran.

Of Bhagwan Dattatreya, the speaker says, the listener must take a small quantity of Kusha Asana grass — five or seven kusha — and make of them something like a little broom. A small one, of one bitta's length. And taking that, sit down to perform the Abhimantran.

The panchang, shatkarma and achman come first, then a brief Ganpati and guru pujan, before the material is charged 108 times with the mala mantra.

Perform the initial kriyas — the panchang they do, the shatkarma and the rest, the achman at the beginning, that whole vidhi — and do the Ganpati pujan and guru pujan briefly, in ordinary short form. Taking Sharad Purnima as the example day, do all that first. Then, if you have performed an anushthan of Bhagwan Datta's mala mantra, even of 1100, you will charge the material with that same mala mantra, at least 108 times.

Having performed the initial kriyas, the speaker says — the panchang they do, the Shatkarma and the rest, the achman at the beginning and that whole vidhi — do the Ganpati pujan and guru pujan and so on briefly, in ordinary short form. Supposing, for example, that the listener is doing this on Sharad Purnima: he will do that first. After that, if he has performed an anushthan of Bhagwan Datta's Mala Mantra — even of 1100 — he will charge the material with that same mala mantra. The Abhimantran is to be done at least 108 times with the mantras.

The mala is counted with the left hand while the right keeps touching the kusha to the bowl, the powder never knocked out.

Whatever you use to turn the mala or to count the 108, do it with your left hand. With the right hand, in which the kusha is held, keep touching it upon the bowl. The material inside — the powder you have prepared — must not be knocked out; it should not fall. Keep it safe, keep touching, and keep reciting the mala mantra.

So the mala that the listener will turn in this, or whatever thing he uses for counting 108 times, he should do with his left hand, the speaker says — with the left hand. And with the right hand, in which the Kusha Asana is held, keep touching it upon the bowl. That is, the material he has prepared inside it, the powdered one, is not to be knocked out; it should not fall. Keep it safe, keep touching it, and keep reciting the mala mantra.

The full Dattatreya mantra is read aloud rather than in the mind, because abhichar nash does not happen otherwise.

Read the whole Dattatreya mantra — "अनुसूया पुत्राय" — reading the complete mantra; and when you recite it, he says, you may speak it out. It is not that it must be said in the mind: you may speak. Because here the matter is the destruction of abhichar, and abhichar nash does not happen like that.

The Dattatreya mantra, the whole of it — "अनुसूया पुत्राय" — is to be read complete, the speaker says. And when the mantra is recited, it may be spoken aloud. It is not that it has to be said within the mind. You may speak it. Because here the matter is the destruction of Abhichara, and abhichar nash does not come about in that way.

Abhichar nash means the deity gone into that kritya — bhoot, pret, vaital or another shakti — is restrained, bound and driven away, which needs ugrata in the reciter.

The meaning of abhichar nash, he says, is that whichever deity has gone into that abhichar, into that kritya — whatever abhicharik deity it may be, whether it be a bhoot, pret or vaital, or some other shakti — is being restrained there, is being bound, is being driven away. And when that is happening, at that time there must be ugrata within you.

The meaning of abhichar nash, the speaker says, is this: the deity that has gone into that Abhichara, into the Kritya — whatever abhicharik deity it may be, whether a bhoot, a Preta or a vaital, or some other shakti — is being subjected to nigraha there, is being bound. It is being driven away. And when that is happening, at that time there must be ugrata within you.

The loving mode will not work here: the recitation must carry veer bhava, so that prachandata enters the material being charged.

Do not recite it comfortably, he says — not in an entirely gentle mood, "dattatreyaya anaghaya". That loving mode will not work there. Your energy must be so fierce, you must recite with such veer bhava, that prachandata comes to be present in the material being charged. The mantra must carry that bhava of yours.

Do not recite it comfortably, the speaker says. Not in an entirely gentle mood — "dattatreyaya anaghaya". That loving mode will not run there. Your energy must be so fierce, you must perform the paath with such veer bhava, that prachandata comes to be present in that material which is being charged. The mantra must carry that bhava of yours.

Charged 108 times, the material is then kept safely in a box.

Doing this, charge it first. How many times? Do it 108 times, he says, and keep it safely in a box — having done it 108 times.

Doing this, the speaker says, let the listener charge it first. How many times? Do it 108 times and keep it safe in a box. Having done it 108 times.

The same charged substance goes into both the dhoop and the deep — two akash deeps being lit, one of them the ordinary lamp for the pitrs.

The same substance is then to be used in both the dhoop and the deep. Among the lamps, if you are lighting an akash deep, two akash deeps are to be lit when the prayoga is being done: one will be the ordinary one that everyone lights, which is to be done for the pitrs.

Now that same substance, the speaker says, is to be used in both — in the dhoop and in the deep. In the lamp: when the listener lights an akash deep, then two akash deeps are to be lit. If the prayoga is being performed, one of them will be the ordinary one which everyone lights, the one to be done for the Pitr.

What kind of bamboo should the akash deep be made of?

Order the akash deep in bamboo, and order it somewhat large, he says, so that it does not happen that when the wick burns at the last the flame becomes very high and burns the thing away. The bamboo should be kaccha — slightly green; do not on any account keep dried bamboo. At least let it be a little green.

The one akash deep the listener orders should be ordered in bamboo, the speaker says, and ordered somewhat large — so that it should not happen that when the wick burns at the last, its flame becomes very fierce and the thing is burnt away by it. It should be of kaccha bamboo. Dried bamboo should on no account be kept. That is, let it at least be slightly green.

A lying soi wick is used, not the standing khadi batti that every ready-made lamp now carries.

Let there be a small flower garland and a lamp, whether of brass or of clay. Apply a lying wick, he says — soi batti — and avoid applying a standing wick. He remarks that any standard lamp one gets nowadays, and whatever the guruji people on YouTube and Instagram are telling one, uses the khadi batti in everything.

And in what manner is it to be kept? Let there be a small flower garland and a lamp, the speaker says, whether of brass or of clay. Apply a Soi Batti, a lying wick; avoid applying a Khadi Batti, a standing one. Nowadays whatever standard lamp one obtains — and whatever the guruji people whom one watches on YouTube and Instagram are telling — they all use the standing wick in everything.

When is a standing wick correct and when is a lying one?

Whenever a lamp is kindled for the kula pitrs, for saumya devatas, for the pleasing of the devatas, or for one's own welfare, the lamp should be a lying one. The standing wick is for use in ugrata — where there is shatru nash, abhichar nash, rog nash, where the deity is to be made present with prachandata, which in the Shabar and similar traditions they call chalan vidya. In everything else, use the lying wick.

Whenever a lamp is kindled for the sake of the kula Pitr, for the sake of saumya devatas, for the pleasing of the devatas, for one's own welfare — then the lamp should be a lying one, the speaker says. The Khadi Batti is used in work of ugrata: work in which there is shatru nash, in which there is Abhichara nash, in which there is rog nash, in which the deity is to be made present with prachandata — what they call chalan vidya in the Shabar and similar traditions. There the standing wick is used. In the rest, he says, use the Soi Batti.

Ghee may be used, but mustard oil is held best for this time and this prayoga; the pitrs' lamp takes mustard oil.

Mustard oil may be used in it, and ghee may be used too. In his own view, he says, mustard oil is the very best for this time and for this prayoga. So one lamp is done: the one for the pitrs, with mustard oil. The second lamp can also be kindled — or order two lanterns if you wish, so there are two akash deeps.

In it, the speaker says, the listener may use mustard oil and may use ghee. According to him, mustard oil is the very best for this time, for this prayoga. So one is done: the mustard-oil one, for the sake of the Pitr. The second lamp may also be kindled in it; or, if he wishes, let him order two lanterns, so that there are two akash deeps.

The second lamp also takes mustard oil, with the charged material applied to the wick itself, and burns that way.

The second lamp, whether kindled in clay or in brass, will also take mustard oil, and into it will go the material you have prepared and charged. That is, the whole of this material is applied to the vartika, to the wick, and it burns.

The second lamp — whether the listener kindles it in clay or kindles it in brass — will also take mustard oil, the speaker says. And into it he will put the material he has prepared and charged; he will put it into that lamp. That is, upon the whole vartika, upon the wick, he will apply this entire material, and it will burn.

It is hung at the godhuli sandhya and should burn an hour or two, no more — not a lamp that goes on twelve hours.

Hang it then, at the time of sandhya. It should be set going by the godhuli time in the sandhya, and should burn at least an hour or two — not very much more. The lamp should not be so large that it goes on burning for twelve hours, he says. One to two hours is quite enough.

Hang it then, at the time of sandhya, the speaker says. It should be set going by the godhuli time within the sandhya, and should burn at least an hour or two — not very much more than that. The lamp is not to be so large that it goes on burning for twelve hours. One to two hours is quite enough.

Where a presence keeps someone from sleeping — a throttled neck, waking in fear — both dhoop and deep may be burned beside their bed.

Suppose such a presence arises in the house that nobody can sleep at night, that some shakti is giving direct trouble to someone — throttling the neck, or someone waking in fear. In such a case, he says, both dhoop and deep may be burned near their sleeping bed.

The second thing: where else is this lamp to be used? Suppose, the speaker says, that such a presence comes about in the listener's house that at night nobody can sleep, that someone is being given direct trouble by that shakti — the throttling of the neck, or someone waking up out of fear. In such a case, near their sleeping bed, dhoop may also be burned and deep may also be burned.

Dried apamarg wood is the fuel for a dhoop of abhichar nash, a cow-dung upla failing that.

Whenever the dhoop is done for abhichar nash, he says, use apamarg wood — dried. He notes that it is raining heavily everywhere just then, so arrange for a little dried apamarg wood; and failing that, a cow-dung upla.

Whenever the dhoop is performed for the destruction of Abhichara, the speaker says, at that time ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood will be used — dried wood. It is raining a great deal everywhere at present, he notes. So arrange for a little dried apamarg wood; and failing that, the Gau dung upla.

Why must the dung cake be of a cow and not a buffalo?

It should not be of a buffalo, he says: in the buffalo one the ugrata increases, and it does not suit everybody. It also depends upon the strength of the kula deity, and there must be purity — which is why it should be a cow's dung cake, a cow-dung upla. Or else apamarg wood, which is the very best.

It should not be of a buffalo, the speaker says. In the buffalo one the ugrata increases, and it does not suit everyone. It also depends upon the shakti of the deity's kula; there must be purity. For this reason it should be a Gau dung cake, a dung upla. Or else ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood, which is the very best.

Kindled with camphor and the powder laid on once it burns well — no mantra at this stage — the smoke is carried through the whole house daily.

Kindle it with camphor, and when it has begun to burn thoroughly, put the powder you have made on top of it — no mantra needs to be recited at this stage. If you do not stay at home, you have already charged it: tell whoever is at home simply to put it on. Smoke will rise, and that smoke has to be shown through the whole house; place the dhoopdani in which the dhuna is being given near the one who is having the trouble and let the smoke fill the place. This much is to be done daily.

Kindle it with camphor, the speaker says; and when it begins to burn thoroughly, then put upon it this very powder that the listener has made. At that point there is no need at all to recite any mantra. If the listener does not stay at home — he has charged it already — let him tell whoever is at home simply to put it on. Smoke will rise. That smoke has to be shown through the whole house; and the dhoopdani in which the Dhuna is being given is to be placed near the person who is having the trouble, and the smoke allowed to fill the place completely. This much is to be done every day.

Dried aak wood is added to the apamarg for a prayoga made with Ganpati's kavach.

Supposing the listener has completed Bhagwan Ganpati ji's kavach and wishes to make his prayoga, then he should use a little of the samidha of aak. If dried aak wood can be got, it is excellent to use it. Apamarg will be there anyway; let aak be there as well.

Now supposing, the speaker says, that the listener has completed Bhagwan Ganesha ji's Kavach and wishes to make his prayoga. Then in it he should make a little use of the samidha of aak. If aak wood can be got, dried, then using it is most excellent. ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. will be there in any case; let aak be there along with it.

Khair wood joins the apamarg for a Bhairav prayoga, the abhimantran and material otherwise unchanged.

In exactly the same way, if the listener is making Bhairav ji's prayoga — having done Bhairav ji's ashtottara satnam, or using the Batuk Bhairav Brahma Kavach — the whole abhimantran will be by this same vidhi and the material also will be the same, but for the samidha he should use khair wood. Let khair wood and apamarg wood both be used, he says, and let the listener perform this vidhan.

In exactly the same way, the speaker says, if the listener is making Bhairav ji's prayoga — he has done Bhairav ji's Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count., or he is using the Batuk Bhairava Brahma Kavach — then the whole Abhimantran will be by this same vidhi and the material too will remain the same; but as for the samidha, in the samidha he should use khair wood. Let khair wood and ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood both come to be used, and let the listener perform this vidhan.

A widely followed live was reciting the Mahamrityunjaya with 'pati vandana' in place of 'pushtivardhanam' — a reading he says he knows from no grantha.

He refers to the great tantriks who take ₹51,000 or ₹1 lakh and perform havan. He says he was watching a live that morning — someone very viral — and that they were reciting the Mahamrityunjaya mantra but saying "pati vandana" where "pushtivardhanam" stands. He says he commented on it, as did three or four others, asking what was being said, and that Bhagavati knows from where such a mantra could come, since he himself has no knowledge of it.

Go to the great tantriks, the speaker says, who take ₹51,000 or ₹1 lakh and have a havan performed. He had been watching a live that very morning — someone who is, he says, very viral — and could not tell what they were doing. He read their mantra and also commented on it, asking what it was they were saying. They were doing the paath of the Mahamrityunjay Mantra. He could not understand why they were saying "pati vandana" — in "pushtivardhanam" they were saying "pati vandanam". Bhagavati alone knows from where such a mantra could be; he himself would have no such knowledge. Three or four others also commented on it asking what was being said. And that gentleman, he notes, is fully viral.

If they are viral they must be right and he must be the fool — so let the clever people use such things, and fools like him leave them alone.

If they are viral then they must be doing it right and perhaps it is he who is wrong, he says — perhaps "pati vandanam" occurs in some tantra grantha and he simply does not have the knowledge. So, he tells listeners, if there are fools like him, do not make use of such things; let the clever people do it. He says he has kept a screenshot and will post it in the group, but adds that some disciple of theirs would start another war, which is why he does not say much.

Now they are viral, so they must be doing it correctly, the speaker says; perhaps it is we who are wrong, perhaps he has no knowledge, perhaps in some tantra grantha there is a "pati vandanam" — perhaps there is such a mantra of which he has no information. So, he tells the listener, whatever such things you hear or see: if there are fools like him, do not make use of them. Let the clever people do it. He adds, in the same vein, that if foolish people like them all did "pati vandanam" and similar mantras, Shiva ji would be annoyed and drive in the trishul, asking whether they are mocking his mantra. He says he has kept a screenshot of it and will post it in the group. But then, he says, the same thing would happen — some disciple of theirs would start another war, asking why he was spoken of so, and how much you yourself know. That is why he does not say much. Let whoever wants to do whatever, do it.

Those charging ₹51,000 or ₹1 lakh use these very materials, and any effect that reaches you comes from these — the same thing being told free in a live.

Of those who take ₹51,000 or ₹1 lakh, he says: look at their material. If they truly have ten disciples, then one or two among them will be someone who has performed these mantras properly. They will use these very things; and if any effect is really going to reach you, it will come from these very things. And that same thing, he says, he is telling them free in a live — and they are not enjoying it.

So what he was saying, the speaker resumes, is that of the people who take ₹51,000 or ₹1 lakh and do it — look at their material. If they really do have ten disciples, then one or two among them will be such as have performed these mantras according to the vidhi. They will use these very things. If any effect is really going to come to you, it will come from these very things. And that very same thing, he says, is being told here in a live, free and normally — and the listener is not enjoying it.

A ₹1 lakh puja feels right because the money left one's own pocket; the same work at ₹1000 is called dhong. A man enjoys only where money is spent.

People say it is just a live, that he speaks that way to make videos; and they say the other people are doing good work, because there ₹1 lakh leaves your own pocket and so it feels right. When he says the whole puja is being done for ₹1000, people call it dhong and pakhand. A man only enjoys, he says, where money is spent.

People say, the speaker reports: it is just a live, they just speak like this, their video just comes like this, they are saying it to make a video. Those others are doing good work — because there ₹1 lakh will go from your pocket, so it will feel right. Here, when he says that for ₹1000 your whole puja is being done, people say it is dhong and pakhand and they get no enjoyment from it. Where does a human being ever enjoy anything, he asks. A person enjoys where money is spent. There he will enjoy it.

A 17 Pro Max flatters any subject and a ₹15,000 phone flatters none — spend ₹1.5 lakh and even a havan said with 'pati vandanam' would revive a corpse.

A photograph from a 17 Pro Max will come out very fine however dark the subject, he says; a picture from a simple ₹15,000 phone, even of a fair person, does not please. In the Pro Max even the dark one looks fully fair, because ₹1.5 or ₹2 lakh was spent. It is the same thing: there, a havan done even with "pati vandanam" would revive a corpse, because ₹1.5 lakh was spent and the corpse would have to come alive.

A photograph from a 17 Pro Max will come out very fine, the speaker says, however dark the subject may be; it will come out splendidly. But if a photograph is taken with a simple ₹15,000 phone, even of a fair person, then it is not enjoyed — this looks a little dark. In the Pro Max even that dark one will look fully fair, because ₹1.5 lakh or ₹2 lakh was spent. It is the very same thing, he says. There, because ₹1.5 lakh was spent, a havan offered even with "pati vandanam" would bring a corpse to life; the corpse would have to come alive.

Told to use what he already has, with no money spent, a living man reports that nothing at all is happening to him.

Here, he says, he is telling people to take what they have already done and do this and this with it — and by that no corpse will come alive, because no money has been spent. So a living man will say that no difference at all is being felt, that nothing at all is happening to him. This, he says, is the reality, the truth, and people do not understand it.

Here, the speaker says, he is telling them: brother, take what you have already done and do this and this with it. By that no corpse will come alive, because no money has been spent. So a living man will say that no difference at all is being made, that nothing whatever is happening to him. This is the reality, this is the truth. People do not understand this thing.

No havan at all: red chirmi and yellow mustard powdered in a brass bowl, charged 108 times with the ashtottara satnam, the moonj kusha touching it throughout.

If you have made use of Batuk Bhairav ji's mantra and have used khair wood, he says, that is for the dhoop — he is discussing no havan at all, nothing special, only the simple thing: red chirmi and yellow mustard made into a powder, kept in a brass plate or bowl, and, seated on your asana having done everything according to vidhi, charged with Batuk Bhairav ji's ashtottara satnam by taking the moonj kusha and touching it while reciting, 108 times.

So if the listener has made use of Batuk Bhairava ji's mantra, the speaker says, and has used khair wood in it — that is the dhoop one; he is discussing no havan at all, nothing special, only the entirely simple thing. That the listener made a powder of these two things, red chirmi and yellow mustard; that he kept it in a brass plate or in a bowl; that seated on his asana, having performed everything according to vidhi, he charged it with Batuk Bhairav ji's Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count.. And how did he charge it? He took the moonj Kusha Asana and, reciting the paath, kept touching it — 108 times.

One use is the lamp, the material applied to the wick and lit with no further mantra; the other is the dhuni over apamarg and khair kindled with camphor.

After charging it, one use was the lamp one: in the lamp you have only to apply it to the vartika, the wick, and light it — no mantra and no further prayoga is required. The second use has the samidha of apamarg and khair wood: kindle it with camphor, and when it begins to burn, make the dhuni of this material over it.

Having done only that much, having charged it, the speaker says, one use he has stated is the lamp one: in the lamp the listener has only to apply it to the vartika, to the wick, and light it. No mantra and no further prayoga is needed there. And in the second use the samidha will be ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. and khair wood. Kindle it with camphor, and when it begins to burn, make the dhuni of this over it.

Another person who knows nothing may give the dhuni provided they are pure — not a mother who has just cleaned a child, unwashed and unchanged, claiming bhava.

Merely taking Batuk Bhairav ji's name is enough; if you have the whole paath by heart, do it while reciting. If there is some other person who knows nothing, tell them simply to become pure and give the dhuni. Do not show cleverness, he says, by claiming you will do it in bhava with an unwashed body. He gives the case directly: a mother with a year-old child who has passed stool and urine and whom she has cleaned, doing it without changing clothes, without bathing, without washing the hands — do not do that.

Merely taking the name of Batuk Bhairava ji, the speaker says; and if the listener has the whole paath by heart, then let him do it while reciting it. If there is some other person who knows nothing at all, tell them simply to become pure and give the dhuni. Do not show cleverness, he says — do not say that we will do it in bhava with a body that is unclean, as though we were somehow a new mother. He puts the case directly: my child is a year old, he passes stool and urine and I wash him, and even so, without changing clothes, without bathing, without washing the hands, I shall do it. Who keeps that much cleanliness, he asks. Do not do it.

Do it with purity or do not do it: pride that asks why so much is required should decline the practice rather than invite ruin.

He says there is no need to grasp at it, and he addresses mothers particularly: do not take it up. If you have so much pride and arrogance that you ask why you should do so much, then do this favour to God and to yourself — do not do it. If you are to do it, do it with purity; if you are not to do it, then do not do all this and invite ruin.

There is no need to grasp at it, the speaker says; and he says he is speaking particularly to the mothers — do not take it up. If you have so much pride, so much conceit and arrogance, saying why should we do so much, then do this much favour to God and to yourself: do not do it. If you are to do it, do it with purity; if you are not to do it, then do not do all this and invite ruin as well. He is clear in these matters, he says: he cannot say, in order to please you, that God will look only at the bhava, that the child is small and passes stool and urine so wash him and give the ahuti with that same hand.

Whoever's guruji says otherwise may follow him; the position here is only be pure and do it, or fold your hands.

Those whose gurujis say such things, he says, may listen to them and do as they say. Let them go where they will and take you where they will; it is no concern of his. His own position is clear: be pure and do it, or, if not pure, fold your hands.

Whose gurujis speak in that way, the speaker says — listen to them and do as they say. Let them go where they will, let them take you where they will; it is no concern of his. His own subject is clear: be pure and then do it; if not pure, then fold your hands.

A dhuna given on khair wood with an impure body gives an immediate effect at once, to woman and man alike.

If you feel you are wealthy and may do as you please, he says, then do not follow his manner at all — listen to someone else and do accordingly. Because if you give ahuti, that is dhuna, on khair wood and all these things with an impure body, then it will give you an immediate effect at once, whether you are a woman or a man.

If the listener also feels that he is a rich man and may do as he pleases, the speaker says, then he should not follow his manner; let him listen to someone else and do accordingly, but let him certainly not do it according to him. Because on khair wood and all these things, if you gave ahuti with an impure body — that is, if you gave the Dhuna — then at once, let it be entirely clear: it will give you its effect immediately, whether you are a woman or whether you are a man.

Cleverness takes less than twenty-four hours to knock a person down — after which the blame is laid on the teaching, never on how it was done.

Cleverness, he says, will not take even twenty-four hours: you will be knocked down, and afterwards you will say that you did it because he told you to and this was your ruin. People say such things — my father came to such a state, my mother came to such a state — and, he retorts, who told you to do it that way? That part, he says, you will not tell.

In cleverness, the speaker says, it will not take even twenty-four hours; you will be knocked flat. And afterwards you will say that you did it because he said so, and this was your ruin. You people will ruin people, they will say. You people tell us these things and by them this and that happens; our father came to such a state, our mother came to such a state. And who, he retorts, told you to do it in that manner? That much you will not tell — that you went and embraced your wife or brought your beloved, and with that very body you are giving ahuti. Who told you to give it?

Bathe, bring purity into the body, change the janeu if you wear one, and only then enter the mouth of the devatas.

Purify the body, bathe, bring purity into the body; if you wear the janeu, change the janeu; be pure, and then enter into the mouth of the devatas. Tantra is not a joke, he says. You do not go to see what your enemy's tantric sits and does, but you forget merely to be pure before giving the ahuti — and then you say you will offer it with bhava.

Purify the body, the speaker says, bathe, bring purity into the body; if you wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., change the janeu; be pure, and then enter into the mouth of the devatas. It is tantra, he says. It is hardly a joke. You do not go to see what your enemy's tantric may be sitting and doing. But you forget merely to become pure before giving the ahuti, and then it goes wrong — and still you say you will give it with bhava. Bhava, he says dismissively, runs very well elsewhere; go on with your bhava.

Hanuman's Badvanal, Janjira, the Chalisa or the Bajrang Baan may each carry the prayoga, made with much thought and care.

The third is Hanuman ji: if the listener has made his prayoga, whether he is going to use Hanuman ji's Badvanal, or Hanuman ji's Janjira, or the Chalisa or the Bajrang Baan. He says to make the prayoga with much thought and care.

So keep this in view, the speaker says. The third is Hanuman ji: if the listener has made his prayoga — whether he is going to use Hanuman ji's Badvanal Stotra, or Hanuman ji's Janjira, or the Hanuman Chalisa or the Bajrang Baan. Make the prayoga with much thought and care.

One purashcharan completed in a divine kaal — Navratri, Mahashivratri, a grahan — leaves the mantra awake, whether or not we understand it.

It is an entirely ordinary prayoga, he says: you do stuti, you do paath. If you have performed a purashcharan even once — whether in Navratri, at Mahashivratri or the like, in some divine kaal, in a grahan — then the mantra is awake. That is clear. Whether we understand it or not, it is awake.

It is an entirely ordinary prayoga, the speaker says: you perform stuti, you perform paath. If you have done a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. even once — whether in the Navratri, at the time of Mahashivratri and the like, in some divine kaal, in a Grahan — then the mantra is awake. That is clear. Whether we understand it or do not understand it, it is awakened.

Brahmacharya at the time of the dhuna means only this: the body must be pure when it is given.

Whether the listener uses it in the deep or in the dhoop: when he performs the abhimantran he will be pure, and when he gives the dhuna also he must observe full brahmacharya. The meaning of observing brahmacharya, he explains, is only this — that at the time of giving the dhuna the body should be pure. Not from just any sort of body.

Now whether the listener is going to make use of it in the Deepdaan or in the dhoop, the speaker says — when he performs the prayoga's Abhimantran he will be pure; and when he gives the Dhuna as well, he must observe full BrahmacharyaStrict celibacy required through an extended ritual observance.. The meaning of observing brahmacharya, he says, is only this: that at the time of giving the dhuna the body should be pure. That is all he wishes to say here. Not from any sort of body whatever.

Cow-dung uplas are used particularly for a Hanuman prayoga, alongside the apamarg.

When they go to make Hanuman ji's prayoga, he says, at that time make particular use of cow-dung uplas. The apamarg wood will be there in any case; along with it, use of the cow-dung upla must certainly be made as well.

And when we go to make the prayoga that is Hanuman ji's, the speaker says — at that time make particular use of the Gau dung upla. The ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood will of course be there; along with it, use of the cow-dung upla must also certainly be made in this.

Red sandalwood shavings, where the budget allows, are mixed into the charged Hanuman dhuni material.

If there is a little financial budget, he says, then red sandalwood powder — which is the most easily available, obtainable as a sort of shaving. Mix a little of that red sandalwood powder into the dhuni material you had charged, if you are doing Hanuman ji's, and use it. Camphor will be there in any case; then, he says, see the effect.

If there is a little financial budget with the listener, the speaker says, then red sandalwood powder — or the most easily available thing is that very red sandalwood powder, which is obtained as a sort of shaving. Mix a little of that red sandalwood powder into the dhuni material he had charged, if he is doing Hanuman ji's, and let him use it. Camphor will be there in any case. Then, he says, see the effect, if you are making Hanuman ji's prayoga.

Dried turmeric — black if it can be got, otherwise yellow — is powdered into the mustard and chirmi for the Pitambara mantras.

If the listener is doing the mantras of Bhagavati Pitambara, then when their prayoga has to be made, dried turmeric is used — and if by good fortune black turmeric has been got, then dry the black turmeric, whether grown at your own place or brought directly, and make its powder; failing that, make the powder of yellow turmeric after drying it. Mix that too into the yellow mustard and red chirmi powder.

If the listener is doing the mantras of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi., the speaker says, then when the prayoga of Pitambara Mai's mantras has to be made, dried turmeric is used. And if by good fortune black turmeric has been got — whether it was planted at your own place or brought directly — dry it and make its powder; or else make the powder of yellow turmeric after drying it. And into the very powder that you make of the yellow mustard and red chirmi, mix these in as well.

Shukla Paksha Guru Pushya is the best nakshatra for the abhimantran — but before a Baglamukhi prayoga, check that your own house deities are not themselves bound.

If the Guru Pushya nakshatra of the Shukla Paksha is got, and the abhimantran work is done in it — whether by the ashtottara satnam of Bhagavati Pitambara or by her kavach — that is best. But before a Baglamukhi prayoga, he says, look at the devis and devatas in your own house. He says he has said it repeatedly in many videos and lives: your devi-devatas should not be such as are themselves bound.

If the Pushya Nakshatra under Guru of the Shukla Paksha is obtained, the speaker says, and the listener performs this abhimantran work in it — whether he is doing it by the Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count. of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi. or by her kavach — then also look at the devis and devatas of the house: see who your devi-devatas are, if you are going to make a Baglamukhi prayoga. He says repeatedly, in many channel videos and many times in lives, that your devi-devatas should not be such as are themselves bound. Because the prayoga will be made and it will turn out that all our progress has stopped; and the cause of the stoppage is the condition of the devatas and devis. Look at that.

Those re-teaching this material may earn from it, but should keep the added spice within a limit and say at what level the thing is being taught.

He says many people, having listened to this channel, put out videos on Threads, Instagram and YouTube — some didi people especially — and copy-paste things in their own manner. He has no objection: earn and eat. But when you put in the spice, he says, put it within a limit; if you tell people at what level and in what condition a thing is being taught, it will be all right.

One more thing he will say, the speaker adds: many people, having listened to this channel, put up videos on Threads, on Instagram and on YouTube — some didi people especially. They copy-paste things in their own way. There is no difficulty; do it, earn and eat, he has no difficulty with that. But when you put spice into it, put it within a limit. What thing is being told, up to what level, in what state — if you tell it keeping that in view, it will be right.

The added red chilli will ruin the person in front and then the one who added it — the kula shaktis being what is to be pleased here.

Otherwise, he says, you will enjoy it today and tomorrow, when harm comes to the person in front, that extra spice you added will tell. People say to add this too, add that too, add red chilli as well. That chilli, he says, will certainly ruin them and then will ruin you too — because the kula shaktis are to be pleased here, and we are only becoming the medium.

Otherwise, the speaker says, today you will enjoy it, and tomorrow, when harm comes to the person opposite, the extra spice you put in will tell — as he has just said, that every kind of prayoga in this is to be done. Now in this you will have extra things put in, as people have put in, saying add this too, add that too, add red chilli as well. Then that chilli will certainly ruin her, and after that will ruin you too. Because the Kul Shakti are to be pleased. We become the medium.

Nine coins and nine cowries in each bali lamp were laid down by nobody: the bali deepak stays plain, a chaumukh deepak kept normal.

In the four, nine or thirteen lamps that they have people set, he says, these teachers are having nine coins and nine cowries put in each. For whom, he asks, was that laid down? Since when did such things come to be put into the bali lamp? People add extra things because they want to show that they know more. The bali deepak stays plain; in it a chaumukh deepak was prescribed, and it is to be kept normal.

So do it, the speaker says, but in the four or nine lamps, or the thirteen lamps, that they have people set up — in them you are having nine coins put in, nine cowries put in. For whom, he asks, was that laid down? Since when did these things begin to be put into the Bali lamp? They say extra things are being added, because they want to show further that they know more. The bali deepak remains plain. And to tell you further about the bali deepak: there the vidhan of setting a chaumukh deepak has been told, that it be kept normal.

In an actual tantrokta Chamunda bali the lamp is raw clay and burns only as long as the bali takes; the eleven or thirteen are the bali lamps.

In an actual tantrokta bali of Chamunda, he says, the lamp that is made is of raw clay, and that lamp is burnt for so short a time that it burns only while the bali is being completed and is then finished. The chief karma sakshi and the single svaat deep daan to be made — those are the bali lamps, the eleven or thirteen that burn. But there it has been told for ordinary people, for everyone, so up to a limit it seems to you as though it was said off-hand.

What actually is made as the lamp of the bali, the speaker says — when a tantrokta bali of Chamunda genuinely takes place — is a lamp of raw clay. And that lamp is kindled for so short a time that it burns only while the bali is being completed, and is then finished. The chief Karma Sakshi, and the one svaat deep daan that is to be made — those are the bali lamps, the eleven or thirteen that are burning. But there it has been told for ordinary people, for everyone. So up to a limit it seems to you as if it was told off-hand.

Take the subjects without enmity, but do not add salt and spice to them — and if you know a great deal, do not half-teach them at all.

His only point, he says, is that if people take subjects from this channel they should not carry enmity — no strike will be given them, no case filed. But when he tells things for the good of the person in front and you add salt and spice to them and make it more of a mischief, do not do that. If you feel you know a great deal, then do not teach these things at all: do not lift four things from here and attach four of your own.

His only saying, the speaker states, is that if these people carry subjects away from this channel, they should not carry enmity — he says it again and again. Nothing will come of enmity. He is not going to give them a strike, is not going to file a case asking why they told it. But he is telling it for the good of the person opposite; and you, adding salt and spice to it, make it into a greater mischief. Do not do that. If you feel that you know a great deal, then do not teach these things at all. Do not lift four things from here and attach four of your own. That, he says, is not to be done.

The Chamunda bali vidhan in the Durga Kalpadruma and in the Bhoot Damar Tantra agree some eighty per cent, and twenty per cent still differs.

He makes it clearer. If the bali vidhan of Bhagavati Chamunda is being told according to the Durga Kalpadruma, and the same thing is told under the Bhoot Damar Tantra — which belongs to Ravana, the mahatma, who obtained the tantra vijnana from Bhagwan Shiva — then even if eighty per cent similarity comes between the two, twenty per cent dissimilarities will still arise.

And he makes it clearer, the speaker says. If we are telling the bali vidhan of Bhagavati Chamunda according to the Durga Kalpadruma Tantra, and if we tell the same thing under the Bhoot Damar Tantra — that of Ravana, who is a mahatma, and to whom the tantra vijnana was obtained from Bhagwan Shri Bhagwan Shiva — then even if eighty per cent similarity comes between these two, twenty per cent dissimilarities will still arise.

The twenty per cent follows from Chamunda's swaroop — the same matter that arises with Ashvakranta, Rathakranta and the trikon bali.

That twenty per cent dissimilarity, he says, comes because of the swaroop of Bhagavati Chamunda. He recalls the earlier discussion of Ashvakranta, Rathakranta and the rest, and of the trikon bali, where he had answered those asking why it is reversed: this same matter arises there. To tantriks who say it is wrong because they do not know this, he says, study. He will not go giving references — tell everything and then, having become wise, they will climb on him. That he cannot do.

And that twenty per cent dissimilarity, the speaker says, will arise because of the swaroop of Bhagavati Chamunda. He recalls that earlier, when they had discussed Ashvakranta and Rathakranta and the rest, about the trikon bali, he had said at that time too, to those asking why it is reversed, that this subject comes in there. Now you do not know it, and the tantrik people will say that it is wrong; and he will say, study. He is hardly going to go giving them references saying from where he is telling it — tell everything, and then, having become wise, you will know it and afterwards will climb upon him. That he cannot do.

South of the Vindhya the vidhan laid down is different, Bhagavati's swaroop there having become different for that very reason.

Going from the Vindhya region towards the southern part, he says, we do not know how things are there. But which Lanka was in the southern part and on which side it lay is a separate subject. The vidhan that has been laid down there is, according to them, somewhere different; and there too Bhagavati's swaroop became different, for the reason of lying south of the Vindhya region.

So when one goes from the Vindhya region towards the southern part, the speaker says, we do not know how or what things are there. But which Lanka was in the southern part, and on which side it lay, is a separate subject. So the vidhan that has been laid down there is, according to them, somewhere or other different. There too, for the reason of being south of the Vindhya region, Bhagavati's swaroop became different.

Where is Chamunda's place of manifestation in the Vindhya region?

He asks the listener who has done the paath of the Durga Saptashati: in the seventh adhyaya, how did Chamunda appear, and from whose forehead? And what is that form in its root? It is Bhagavati Ashtabhuja, born of the thousandth part of Bhagavati Vindhyavasini. And from the body of that Ashtabhuja Jagadamba, Bhagavati Kaushiki, Bhagavati Brahmani-swaroopa, many shaktis manifested — the Ashtamatrikas, Kaumari, Vaishnavi, Varahi, the 64 Yoginis and the many shastra yoginis.

And where has the place of manifestation of Bhagavati Chamunda of the Vindhya region been? the speaker asks. You will have done the paath of the Durga Saptashati too. In it, when Chamunda manifested, in the paath of the seventh adhyaya — how did she manifest? From whose forehead did she manifest? What is that swaroop in its root? Bhagavati Ashtabhuja, born of the thousandth part of Bhagavati Vindhyavasini. And from the body, from the swaroop, of that Ashtabhuja Jagadamba who is Bhagavati Kaushiki, Bhagavati Brahmani-swaroopa, many shaktis manifested: the Ashtamatrika came to be, Kaumari came to be, Vaishnavi, Varahi, however many there are, the 64 yoginis; there are many shastra yoginis, yoginis are many — all of them manifested there.

Each swaroop's place governs its vidhi vidhan — the vaam bhaag worshipped one way, the dakshin bhaag another — so the teaching is simplified to what everyone is authorised for.

The place that has been given to each of them, he says, means that according to that swaroop and according to that place, the vidhi vidhan of their worship also differs. He mentions having written some part of this on the channel and on Telegram that very morning — how the puja of the vaam bhaag is done and how the puja of the dakshin bhaag is done. Things are a little intricate, he says, so they are simplified and given, so that what everyone is authorised for may be done commonly anywhere, in the south, east or north.

The place that she has given to each of them, the speaker says, means that according to that swaroop and according to that place, the vidhi vidhan of their pujan also differs from one another. On some part of this he had written on the channel, on Telegram, that very morning, early — how the puja of the vaam bhaag is performed and how the puja of the dakshin bhaag is performed. So things are a little intricate. It is given to you simplified: that whatever everyone is authorised for should be done commonly, wherever it may be — in the south, in the east, in the north, wherever — let it be done.

Add masala and the person in front does something wrong; when trouble reaches him, there is no one left for him to blame.

There is no problem, he says, until you put masala into it — then the person in front will do something wrong, and if trouble comes to him, whom will he then abuse? So do not act in that way. Show kripa to people, he says; you are of course siddha, but show kripa to people.

There is no problem, the speaker says, until you put masala into it. The person opposite will do something amiss; and if trouble comes to him, whom will he then abuse? For that reason do not act in that way. Show kripa upon people. You are of course siddha; but show kripa upon people, he says, kindly.

Pitambara's is a prachand prayoga: the devis and devatas of the house come into view first, and haridra churna is part of the material.

When making Bhagavati Pitambara's prayoga, he says, keep in view who the devis and devatas of your house are, and only then make the prayoga — because it will be a prachand prayoga. The haridra churna has been stated as part of the material. He then turns to what happens if, after you begin, someone who used to have an avesh finds his difficulty increasing.

Now the subject here, the speaker says, is Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi.. At the time of making Pitambara's prayoga, keep in view who the devis and devatas of your house are. Only then make the prayoga, because it will be a prachand prayoga. When you mix the material in it, the subject of the haridra churna has been told. And along with that, suppose some difficulty begins: you started the prayoga, and someone upon whom an avesh used to come finds his difficulty increasing, as it seems to you.

When a prayoga makes the difficulty increase — as the opposing thing often will — the sharanagati of Shiva is taken at once, with japa of 'Kshamarupena samsthita'.

Whatever prayoga one performs, he says, if the difficulty increases — and there is very often a possibility of it increasing, the opposing thing will make trouble when a prayoga is made directly — then we should at once take the sharanagati of Bhagwan Shiva. Dosha parihar at once: japa of the "Kshamarupena samsthita" mantra immediately. Going off then to abuse some tantric baba, this one or that one, will achieve nothing.

Whatever prayoga one performs, the speaker says, if the difficulty increases — and there is very often the possibility of its increasing; the thing opposite will make trouble if one makes the prayoga directly — then in that we should at once take the sharanagati of Bhagwan Shiva. He says this again and again. Dosha parihar at once. Japa of the "क्षमारूपेण संस्थिता" mantra at once. At that time, he says, going to abuse some tantric baba, this fellow or that fellow, will achieve nothing by itself. Perform the dosha parihar at once.

An abhishek of Shiva with jaggery and curd brings forgiveness at once, even where some dosha of tantra has attached.

Begin the abhishek of Bhagwan Shiva with jaggery and curd, he says. Even if some doshas of tantra have attached — the possibility of which is very small in these things, though there are many cases in which there is difficulty — forgiveness will come to you at once, and you will not need to make so much fuss. Do not become agitated. It is a matter for great patience; it is not a joke.

Begin the abhishek of Bhagwan Shiva with jaggery and curd, the speaker says. Even if some doshas of tantra have attached — the possibility of which, in these things, remains very small; yet there are many such cases in which there is difficulty — then forgiveness will come to you at once; you will not need to raise so much clamour. Do not become agitated. It is a thing of great patience, he says. It is not a joke.

A mustard seed burnt or laid at a threshold looks like nothing and is a very big thing — which podcasts normalising these subjects leave out.

Tantra is not a joke, he says. You may think: this is only a mustard seed, what will happen if it burns, what will happen if it is put on the threshold like that — it is nothing. But it is a very big thing. It may be ordinary for you, a subject of joking; and nowadays celebrities and Instagram podcasts normalise these subjects, saying nothing comes of them, when instead people's welfare ought to come of it. Then, he says, it is your problem.

Tantra is not a joke, the speaker says. This mustard, which seems to you a mere mustard — what will happen if it burns, what will happen if it is done like that at the Chaukhat, it is worthless — it is a very big thing. It will be ordinary for you, a subject for joking. And nowadays the celebrities and the Instagram podcasts: these subjects are being normalised to such a degree. Where people's welfare ought to have come about, in place of that they are normalising it, saying nothing comes of it. Then, he says, it is your own difficulty. So whenever you make a prayoga, keep this in view.

Shiva's mala mantra, the Panchanana mantras or the Shiv Raksha Kavach may carry it, as may Virabhadra, Renuka, Sokha Baba or Banni Mata for whoever holds them as kula deities.

If the listener is making Bhagwan Shiva's prayoga — his mala mantra, or the mantras relating to his Panchanana swaroop if he has done their japa, or the Shiv Raksha Kavach — he may. Along with that, the subject of Bhagwan Virabhadra has been placed on the channel, and of Bhagavati Renuka; and those whose kula devi-devatas are Sokha Baba or Banni Mata may make their prayoga properly too.

After this, the speaker says: if the listener is making the prayoga of Bhagwan Shiva. If he is making the prayoga of Bhagwan Shiva's Mala Mantra; if he has done japa of the mantras relating to his Panchanana swaroop and is making their prayoga; if he is making the prayoga of the Shiv Raksha Kavach. And along with that, the subject of Bhagwan Virabhadra has been placed on the channel; that of Bhagavati Renuka is there; and those whose kula devi-devatas are Sokha Baba or Banni Mata — for them too the proper prayoga of their deities can be made.

Kula deities give more effect under a tantrokta vidhan — but an ugra one must be particularly pacified when its prayoga is made.

They will give more effect, he says, because they are the deities of the kula and the work is proceeding by a tantrokta vidhan. There is also the full Narsingh mala mantra. But at the time of making the prayoga of ugra deities, he says, keep in view that pacifying them in particular is necessary.

And that will give greater effect too, the speaker says, because they are the devi-devatas of the kula and one is proceeding by a tantrokta vidhan. There is also the full Narasimha mala mantra of the Bhagwan, whose prayoga is being made. So at the time of making the prayoga of ugra deities, keep this in view: that pacifying them in particular is necessary.

A large supari is kept established in the deity's name for the duration, symbolically even without pran pratishtha.

Whether you are doing the Kartik deep daan or the dhoop-and-deep prayoga — the dhoop, the dhuna and the deep — then in the name of whichever deity you are doing it, at the very least keep established a supari, a large one; the big supari that is available in a puja shop. Keep it in their name; even if you do not perform pran pratishtha in it, keep it symbolically in their name.

Whether you are doing the Deepdaan of Kartik, the speaker says, or making the prayoga of dhoop and deep — the one who does the dhoop, the one who gives the Dhuna, and the one of the deep — then for whichever deity you are doing it, in their name keep established, at the very least, a supari, a large one; the big supari that is available in a puja shop. Keep it established in their name. Even if you do not perform Prana Pratishtha in it, keep it symbolically in their name.

It is bathed daily — plain water and eleven spoonfuls will do, with its mantra eleven times — and its shanti performed every day.

Bathe them every day, he says — even with plain water if nothing else. Even if only reciting their own mantra, their nav mantra, eleven times; even if only eleven spoonfuls; but certainly bathe them, and perform their shanti every day. Symbolically. In the elaborate form one can do a great deal, abhishek and the rest, and he is not telling them to do anything so intricate — but at least this much should certainly be done.

And bathe them every day, the speaker says; even with ordinary water if nothing else. Even if only by reciting their own mantra, their nav mantra, eleven times; even if only with eleven spoonfuls — but certainly bathe them. Perform their Shanti Karma every day. Keep this in view. Symbolically. In the elaborate form one can do a great deal, one can perform abhishek; he is not telling them to do anything so intricate. But at least this much should certainly be done.

The 64 Matrikas are the swiftest and keenest at tearing abhicharik deities apart, for one possessed of dharma — which is why they were kept foremost this time.

Bhagavati the 64 Matrikas, he says, are the most favourite. These are the ones who seize and strike the enemy — if you are possessed of dharma. Among those who tear abhicharik deities apart, who are the swiftest, sharpest and keenest in prayoga and in giving effect, come the 64 Matrikas, the 64 Yoginis. It is for this reason, he says, that the 64 Yoginis were kept foremost in the whole anushthan this time, and were had performed by listeners as well, continuing from the grahan kaal.

Now there is Bhagavati the 64 Matrikas, the speaker says — the most favourite. These are the ones who seize the enemy and strike him, if you are possessed of dharma. Among those who tear the abhicharik deities apart, who are the swiftest, the sharpest and the keenest in making a prayoga and in giving its effect, come the 64 Matrikas. The 64 Yogini. And it is for this reason that the 64 Yoginis were kept foremost in the whole anushthan this time as well. It was had performed by the listeners too, and it has been running on from the Grahan kaal.

At least two cloves and one cardamom go into the lamp for a 64 Yogini prayoga, the rest of the material unchanged.

For their prayoga, keep all the material that has been discussed from the beginning until now exactly as it is. One thing more has to be mixed in: whenever you perform the vidhan of the prayoga of the 64 Yoginis, of the Matrikas, then in the lamp you kindle you should certainly put at least two cloves and one cardamom.

If the listener wishes to make their prayoga, then how will he do it? the speaker asks. In this, keep all the material that has been discussed from the beginning until now exactly as it was. One thing more has to be mixed into it. Whenever you perform the vidhan of the prayoga of the 64 Yogini, of the Matrikas, then in the lamp — in the lamp you kindle — you should certainly put at least two cloves and one cardamom.

A clove is reckoned the equal of one bali, so a pair is given as bali; the cardamom quiets the ugrata that would otherwise continue after the work.

The clove and cardamom have an importance, he says, and people mock it, asking what comes of clove and cardamom, that tantriks put them into everything. The tantriks say a clove is the equal of one bali: here you are giving a pair of cloves as a bali. From the cardamom, shanti will come — the ugrata they will have after their work is finished will be quieted, their ugrata will not continue in continuity, and they will become still there.

There is an importance to this clove and cardamom, the speaker says. People tell it in order to mock it: what comes of clove and cardamom, tantrik people say clove and cardamom in everything. The tantriks say a clove is the equal of one Bali. Here you are giving a pair of cloves as a bali. From the cardamom, shanti will come. The ugrata that they will have, after their work is done, will be quieted. In a manner of speaking their ugrata will not remain in continuity; they will become still there. That is the first thing.

Where a strong enemy is repeatedly performing abhichar, a 64 Yogini prayoga is said to bring him trouble inside a week.

The second thing, he says: if your enemy is very strong and is repeatedly performing abhichar, and you are having difficulties — you truly have a problem, it is not that your problem is being cured — and you make the 64 Yogini prayoga, then difficulty will begin for him. A week will not pass before the person opposite comes to trouble.

The second thing, the speaker says: if your enemy is very strong and is repeatedly performing Abhichara. Difficulties are arising for you. You truly have a problem — it is not that your problem is being cured. And you are making the 64 Yogini prayoga: then difficulty will begin for him. A week will not pass before the person opposite comes to difficulty.

Half a kilo of yellow mustard to 100 grams of red chirmi, with 100 grams of pure bhimseni camphor mixed into the powder.

Supposing you took half a kilo of yellow mustard, he says, then in that half kilo of yellow mustard you will have to keep at least 100 grams of chirmi — red chirmi, lal gunja, 100 grams. Mix it and a powder is made. Into this mix at least 100 grams of desi camphor, or what they call brass camphor, pure bhimseni camphor. That is the basic material you should have.

In the material that will be in this, the speaker says, supposing that you took half a kilo of yellow mustard — then in half a kilo of yellow mustard you will have to keep at least 100 grams of chirmi: red chirmi, lal gunja, 100 grams. You mixed this, and a powder was made. Into this you mixed at least 100 grams of desi camphor, or what they call brass camphor, pure bhimseni camphor. This is the basic material you should have.

Nine cloves go into each dhuna for the 64 Yoginis, dipped again and again in ghee — eight for them and one for one's own kula shakti.

When you do it for the 64 Yoginis, then at the time of giving the dhuna, every single time — in the lamp two cloves were put; in the dhuna, at least nine or eight or nine cloves, dipped again and again in ghee. In his view at least eight cloves should certainly be there; one becomes separate for one's own kula devi, for the kula shakti. So put nine cloves in, at the time of the dhuna itself, and simply give the dhuna.

Now when you do it for the sake of the 64 Yogini, the speaker says, then at the time of giving the Dhuna, every single time you give the dhuna: in the deep two cloves were put; when you give the dhuna, then at least, in that dhuna itself, nine or eight or nine cloves, dipped again and again in ghee. According to him at least eight cloves should certainly be there. One becomes separate for one's own Kuldevi, for the Kul Shakti. So put nine cloves into it, at the time of the dhuna itself. Simply give the dhuna with that.

What is done at the threshold against a tiryak prayoga?

When the prachandata has grown a little more, trouble has begun for the enemy and you know that things are turning, your diseases are being destroyed and some peace is forming in the house — then, for the tiryak prayoga, so that the enemy opposite does not do it or, if he does, its effect does not fall, give one nimbu bali at the threshold where you do your pujan and light dhoop and deep, in the name of the 64 Yogini Matrikas or in the name of Batuk Bhairav ji. In any one name, on at least these two days, Tuesday and Saturday, or even on any one day.

And the prachandata has become a little greater; trouble has begun for the enemy, the speaker says. You have the knowledge that things are now turning over, that your diseases are being destroyed, that a little peace has begun to form in the house. Then, for the Tiryak Prabhava prayoga — so that the enemy opposite may not do it, or, if he does, its effect may not fall — at the Chaukhat where you perform whatever pujan you do, where you light dhoop and deep, give there one Nimbu Bali in the name of the 64 Yogini Matrikas, or in the name of Batuk Bhairava ji. In any one name, on at least these two days, Tuesday and Saturday; or on any one day, that too will serve. Give it.

The next session was announced on the tivra vidhans of Bhagavati Lakshmi and the samput vidhan, a Kartik prayoga for all.

Do this much, he says: if you perform all these prayogas, then whatever new anushthan you take up next will go well. He says they will try to come live the following day and will discuss the tivra vidhans of Bhagavati Lakshmi and the samput vidhan, since he thinks listeners will have completed many purashcharans of Bhagavati Lakshmi over the year, small though each may be. So in the month of Kartik there will be a prayoga for all, and that too will be discussed.

Do this much, the speaker says. If you perform all these prayogas, then whatever new anushthan you now undertake will go well. He says they will try again to come live the next day, and that they will then discuss the tivra vidhans of Bhagavati Lakshmi and the Samput vidhan — because he feels that over the year listeners will have completed many PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of Bhagavati Lakshmi too, small though each may be. So in the month of Kartik there will be a prayoga for everyone; there will be discussion for that as well.

Why do protective prayogas belong alongside a wealth sadhana?

Whenever we make a prayoga connected with Lakshmi, or any other prayoga in which we are increasing paushtikta, then because of that paushtikta the influence — the attraction — of negative shaktis also increases. These prayogas are all for the destruction of that attraction; and along with that, the dhuna you give and the akash deep you kindle cause the attraction of auspicious shaktis, and negative shaktis are swiftly destroyed by their effect.

So whenever we make a prayoga connected with Lakshmi, the speaker says, or any other prayoga at all in which we are increasing paushtikta — then because of that paushtikta the influence of negative shaktis, meaning their attraction, also increases. All these prayogas are for the destruction of that attraction. And along with them, the Dhuna you are giving, and the akash deep you are kindling, cause the attraction of auspicious shaktis. Negative shaktis are swiftly destroyed by its effect.

What should be done before beginning a wealth sadhana?

With whatever protective anushthan you have done up to now, he says, secure your place and your family. Whether you stay at home or not, whether you live somewhere else, prepare the dhuna material and give it to your family so that they may perform the dhuna. There is no need to be dependent upon anyone: make it yourself, do it yourself.

With whatever protective anushthan you have performed up to now, the speaker says, secure your place and your family. Whether you stay at home or not, whether you live somewhere else, give that dhuna to your family, having prepared it, and let them perform the Dhuna. There is no need to be dependent upon anyone. Make it yourself, do it yourself.

With the dhuna running and the house in protection, the sankalpa for artha is taken — so that no utpaat breaks out the moment the anushthan begins.

The dhuna will keep being given, things will keep becoming prachand, the house and family will remain in protection — and then, he says, do there the sadhana of Lakshmi ji, or of Bhagwan Bhairav ji, or of any other devi-devata, panchakshari or any other, with the aim of obtaining artha, taking a sankalpa with the desire for the attainment of artha. Then whatever calamity or obstacle comes will keep being destroyed, and it will not give an effect such that as soon as you did the anushthan an utpaat broke out. Bring a protective disposition, he says.

The dhuna will keep on being given, the speaker says; things will keep becoming prachand; your house and family will remain in protection. Then do there the sadhana of Lakshmi ji, or of Bhagwan Bhairav ji, or of any other devi-devata at all, Panchakshari Mantra or any other, with this aim: that we may obtain artha — taking a sankalpa with the desire for the attainment of artha. Then whatever calamity and obstacle come will keep on being destroyed. It will not give an effect upon you of the kind where, no sooner had you performed the anushthan, an utpaat broke out; the utpaat will not be able to break out. Bring a protective disposition, he says.

The Sharad Purnima anushthan turns on two forms: Bhagavati Ashtalakshmi and Bhagwan Swarnakarshan Bhairav.

The anushthan that is to take place through Grihastha Tantra on the day of Sharad Purnima, he says, has the anushthan of two forms predominantly: of Ashtalakshmi, Bhagavati Ashtalakshmi — which took place last year too — and of Bhagwan Swarnakarshan Bhairav.

The anushthan which is to take place through Grihastha Tantra on the day of Sharad Purnima, the speaker says, has in it the anushthan of two forms predominantly: from Ashtalakshmi, Bhagavati Ashtalakshmi — which they had done last year as well — and Bhagwan Swarnakarshan Bhairav.

What is a householder told to do on Sharad Purnima night?

On the night of Sharad Purnima, he says, if it is possible one is to stay awake — awake the whole night. One ought to stay awake on the night of Purnima, on the night of Sharad Purnima. In the same way the night of Ashtami is also kept awake, when the mahapuja takes place. There is a mahatmya in staying awake on these nights.

In the night of Sharad Purnima — and he says he is placing this here in short in case they cannot come live the next day — on the night of Sharad Purnima, if it is possible, one is to stay awake; awake the whole night. One ought to stay awake on the night of Poornima, on the night of Sharad Purnima. In the same way the night of Ashtami is also kept awake, when the mahapuja takes place. So there is a mahatmya in staying awake on these nights.

Staying awake is not wandering about: the Indra-krita Mahalakshmi Ashtak is recited through the night.

Staying awake is not to wander about like a ghost, he says. At that time, if you do nothing else, then the Indra-krita Mahalakshmi Ashtak, which is "नमस्तस्तु महामाय श्री पीठे सुर पूजते शंख चक्र गदा हस्ते महालक्ष्मी नमोस्तुते" — this is the stotra of Mahalakshmi, the Ashtak. Do its paath all night. How its samput vidhi vidhan is to be done, he says, will be discussed the next day.

Having stayed awake, what will you do? To stay awake like that and roam about like a bhoot is not the thing, the speaker says. At that time, if you do nothing else, then the Indra-krita Mahalakshmi Ashtakam, which is: नमस्तस्तु महामाय श्री पीठे सुर पूजते शंख चक्र गदा हस्ते महालक्ष्मी नमोस्तुते। This Ashtak is the stotra of Mahalakshmi, the Ashtak. Do its paath all night. How its Samput vidhi vidhan is to be performed, through the Saptashati, will be discussed the following day. The mantra is reproduced here exactly as the transcript carries it.

One divine night, done with the fruit left aside — when Mahalakshmi gives, she gives, and then you will know what she gives.

If it is possible, do it — one divine night only. You will come to understand a great deal, he says. Do it and leave the fruit aside: when Mahalakshmi will give, she will give, and when she gives you will understand. When she has given it, then you will know what she gives. But do this on the night of Sharad Purnima, and do not do it with the purpose of obtaining Lakshmi alone.

If it is possible, do that, the speaker says. One divine night only. You will come to understand a great deal. Having done it, leave the fruit aside. When Mahalakshmi gives, then when she gives you will understand. When she has given it, then you will know what she gives. But do it on the night of Sharad Purnima; and do not do it with this purpose alone, that only the attainment of Lakshmi should occur. There will be many people who are millionaires, who do not want Lakshmi, do not want wealth.

Wealth is not money alone: health is wealth and buddhi is wealth, and she shows kripa in those as well.

Wealth is not called money only, he says — you know this. Our health too is our wealth; our buddhi too is our wealth. Someone may have a son who does not have buddhi, and the poor man is in difficulty. So when you make the prayoga, the vidhan, of Mahalakshmi, that too is your wealth, and she shows kripa in that as well. It is not that she gives you money only. Therefore understand the importance of that night.

But wealth is not called mere currency, the speaker says; this you know. Our health too is our wealth; our buddhi too is our wealth. Someone may have a son who has no buddhi, and the poor man is in difficulty. So when you make the prayoga of Mahalakshmi, when you perform the vidhan, then that too is wealth for you, and in that too she shows kripa. It is hardly the case that she gives you money alone. For this reason, understand the importance of that night.

What is done with kheer on Sharad Purnima?

Since amrit varsha takes place, he says, we make kheer, keep it in a clay vessel covered with a red cloth, and place it on the roof where the light of the moon falls — that certainly has to be kept, before the rays of the moon. In the morning, after performing pujan and the rest, it is also eaten; in some places it is to be eaten on an unwashed mouth. Do according to whatever the rule is in your own region.

And since amrit varsha occurs, the speaker says, we make kheer, keep it in a clay vessel, cover it with a red cloth, and place it on the roof where the light of the moon comes. That certainly has to be kept. Before the rays of the moon. And in the morning, having performed pujan and the rest, it is also to be eaten; in some places it is that it has to be eaten on a basi mouth. So do according to whatever the rule is on your own side.

A Saptashati prayoga is added this time to the fully tantrokta Ashtalakshmi anushthan and the Swarnakarshan Bhairav vidhan.

Keeping all these things in mind, he says, the vidhans of the anushthan are being increased this time. The prayoga of the Saptashati is also being placed in it. The Ashtalakshmi anushthan will of course take place, fully tantrokta, with its sapariya; the yag that takes place will take place; and Swarnakarshan Bhairav ji's will take place as well.

And keeping all these things in view, the speaker says, this time the vidhans of the anushthan are being further increased. Now the prayoga of the Saptashati is also being placed in it. The Ashtalakshmi anushthan will of course take place, fully tantrokta, with its sapariya; the yag that takes place will take place; and Bhagwan Swarnakarshan Bhairav ji's will also take place.

Different sadhaks this time, particularly of the Vindhya region, and the fourth adhyaya of the Madhyam Charit newly included for the Jaya Durga and Mahalakshmi swaroop.

This time the sadhaks will be different, he says — those of last time are not there now; other sadhaks will be there, particularly of the Vindhya region. The new inclusion is the fourth adhyaya of Bhagavati's Madhyam Charit in the Durga Saptashati, which is especially dedicated to the Jaya Durga and Mahalakshmi swaroop.

Yes, this time the sadhaks who will be there will be different, the speaker says. Those who were there last time are not there now; other sadhaks will be there this time, particularly of the Vindhya region. And one more thing has been included: the Charitra Traya — the Madhyam Charit of Bhagavati in the Durga Saptashati, of which the fourth adhyaya is especially dedicated to the Jaya Durga and Mahalakshmi swaroop of Bhagavati.

With that as samput, each of the eight Lakshmis gets her own separate yag and sapariya — eight samput havans in effect.

With that as samput, he says, a separate yag of each of the eight Lakshmis will take place. A special vidhan has been discussed for this, this time. That is, each Lakshmi — whether Dhan Lakshmi or Santan Lakshmi — will have her own separate vidhan, and this will be extra, beyond the eight. Along with it there will be their sapariya, so that in a manner of speaking a vidhan of eight samput havans is being performed this time.

With that as Samput, the speaker says, a separate yag of each of the eight Lakshmis will take place. A special vidhan has been discussed for this, this time. That is, each Lakshmi — whether she be Dhan Lakshmi or Santan Lakshmi — will have her own separate vidhan for all of them, and in this it will be extra, beyond the eight. And along with that their sapariya will take place, so that in a manner of speaking a vidhan of eight samput havans is being performed this time.

Kheer or payas of makhana, dear to Bhagavati in Lakshmi prayogas, carries the ahutis for all eight Lakshmis.

In the paddhati of the Lakshmi havan, he says, makhana in particular — makhana is very dear to Bhagavati, the giver of Lakshmi, for prayogas connected with Lakshmi. So kheer of makhana, or the payas made from makhana grain, will be prepared according to the vidhi vidhan, and the whole process of ahuti will be carried out from it for all eight Lakshmis, with the samput vidhan of the fourth adhyaya of the Durga Saptashati.

In it, particularly in the paddhati of the Lakshmi havan that there will be, the speaker says: makhana, particularly makhana, is very dear to Bhagavati, the giver of Lakshmi, for prayogas connected with Lakshmi. So kheer of makhana, or the payas made from makhana grain, will be prepared according to the vidhi vidhan, and from it the whole process of Ahuti will be carried out for all eight Lakshmis, with the Samput vidhan of the fourth adhyaya of the Durga Saptashati.

The vidhan runs longer this time and stands separate from the samput; registration is as usual, and anyone may do his own elaborate vidhan that night.

The samput will be separate and this will be separate, he says; the vidhan is becoming somewhat long this time, and more so, but it will be used. This experimental vidhan will be there separately this time, particularly for the eight Lakshmis. Listeners can join in it, and the registration details will be as they usually are. Whatever elaborate vidhan a listener wishes to do himself, he should do that night, and that too will be discussed the next day.

The Samput will be separate and this will be separate, the speaker says. Although the vidhan is becoming somewhat long this time, and more so, still it will be used. This experimental vidhan will be there separately this time, particularly for the eight Lakshmis. So listeners can join in it; as is ordinary each time, that will be ordinary for them all, for the registration details. For the rest, whatever elaborate vidhan a listener wishes to do particularly of his own, he should do it that night; they will discuss that too the following day.

Sanskrit learning is no bar — the paath of the Mahalakshmi Ashtak is an ordinary one anyone can do.

His wish, he says, is this: those who are not very learned in Sanskrit paath — no matter. But the paath of the Mahalakshmi Ashtak everyone can do; it is an ordinary one.

Now his wish is this, the speaker says: those about whom they are proceeding on this footing, that you are not very learned in doing Sanskrit paath — it does not matter. But the paath of the Mahalakshmi Ashtakam everyone can do. It is an ordinary one.

While the eight-form vidhan runs there, the samput vidhan of the Mahalakshmi Ashtak is to be done at home that same day.

If on their side they are performing so elaborate a vidhan of all eight Lakshmi forms of Mahalakshmi, he says, then while you are at it, do the samput vidhan of the Mahalakshmi Ashtak at your own house that day too. And if they do not come live the next day, it will be written out and posted for listeners to follow.

So if on their side they are performing so elaborate a vidhan of all the eight Lakshmi swaroops of Mahalakshmi, the speaker says, then while you are at it, perform the Samput vidhan of the Mahalakshmi Ashtakam at your own house that day as well. And if they do not come live the next day, then they will write it out and post it for listeners to follow.

All night if possible, or nine, 21 or 27 times — 108 being beyond most — either havanatmak or paathatmak, but done.

Do that vidhan either all night long, or else as much as is possible — even if only once; let it become nine times, 21 times, 108 times. He says 108 will not be manageable, he understands that much, but 27 times can be done comfortably. If you wish to make it havanatmak, make it havanatmak; if it is to be paathatmak, make it paathatmak — but do it.

That vidhan, the speaker says, do either through the whole night, or else as much as is possible — even if it be only once; let it become nine times, let it become 21 times, let it become 108 times. Do it. 108 will not be manageable, he says; that much he understands too. But 27 times can be done comfortably. If you wish to perform it havanatmak, then perform it havanatmak; and if it is to be paathatmak, then perform it paathatmak — but do perform it.

Those who have done the 64 Yogini and the Durga Ekakshari especially should not skip it — a prayoga of one night, and this year falling on a Monday.

Those especially who have done the 64 Yogini and the Durga Ekakshari and all these, he says, should certainly do it — it is a prayoga of one night only. Because the tattva you need, life needs, everyone needs: wealth is needed by everyone, there is no one who does not need it. And wealth is not only this: buddhi too is wealth, intelligence too is our wealth, pragya is wealth. Take a sankalpa of that thing and do the paath or havan on that night, because it is a special night; and it is on a Monday.

Those especially who have done the 64 Yogini, the Durga Ekakshari, all of these — they should certainly do it, the speaker says. It is a prayoga of one night only. Because the tattva that you need, that life needs, that everyone needs: wealth is needed by every single person, there is no one who does not need it. Wealth is not only this. Buddhi too is wealth. Intelligence too is our wealth. Pragya is wealth. So take a sankalpa of that thing and do the paath or the havan on that night, because it is a special night, so that its effect may reach us at once. It falls on a Monday.

The collective havan is not a substitute for staying awake — sleep in the day and keep the night, at least till four in the morning.

Do not think, he says, that the whole thing is being had performed for you, that so tremendous a havan is happening, that you gave the sankalpa here and can now rest — that Lakshmi ji has come, the naivedya is ready, the lamp is burning, she will stay awake all night, so we sleep. Do not do that. Only if you stay awake will the work be done. Sleep in the day and stay awake at night — at least till four in the morning; you may bathe after four, do the morning pujan, give the surya arghya and then sleep, but try to stay awake the whole night.

And along with that, if you are having it done here first, the speaker says, then do not say: they are having it performed anyway, so tremendous a havan is going on, that many ahutis; we gave the sankalpa here comfortably, now Lakshmi ji has come and we rest; Lakshmi ji's naivedya is ready, the lamp is burning, she will stay awake all night, what is there to do, we sleep. Do not do that. Only if you stay awake will the work be done. Sleep in the day and stay awake at night. Stay awake at least till four in the morning; even if, after four, you bathe, perform the morning pujan, give the Surya arghya and then sleep — but make the effort to stay awake all night.

A Vaishnava teacher famous on the strength of Kamakhya has given proof that the Saptashati paath is not for the night — answered here with proof that Bhagavati is Ratri-swaroopa.

He says he will speak plainly and that some will feel bad, though that is not his aim. Those who are much impressed by or influenced by the Vaishnava parampara come to relate the Shakta mata, or even devi puja, to it. A new maharaj ji is becoming very famous nowadays on the strength of Kamakhya — a Vaishnava, but he speaks entirely on Kamakhya. He says that maharaj has given proof that the Saptashati paath is not to be done at night, and that this is not to be done; and he too has given proof in the group that Mai Bhagavati is Ratri-swaroopa and her pujan and paath will happen at night only.

One more thing he observes among sadhaks, the speaker says. He will speak plainly; some will feel a little bad, but it is nowhere his aim that anyone should feel bad, so let it not be taken otherwise. Those people who are very much impressed by the Vaishnava parampara, or are influenced by it, begin to relate the Shakta mata, or even devi puja, to that. Now a new maharaj ji is becoming very famous nowadays; he has become very famous on Kamakhya — a Vaishnava, but he speaks entirely upon Kamakhya. That maharaj, he says, has given proof, saying as he too had said before, that the Saptashati paath is not to be done at night, that this is not to be done. And he has himself given proof in the group: that Mai Bhagavati is Ratri Suktam's Ratri-swaroopa, and her pujan and paath will take place at night only.

Follow the Vaishnava rule inside the Vaishnava parampara if you must — but in the devi parampara, under a Kaul or Shakta guru, do not cook a khichdi.

If you must follow the Vaishnava parampara and in it there is that it is not done at night — although, he adds, it is done at night — then follow it there. But if you are in the devi parampara, and if your guruji is a Kaul sadhak, is in the Shakta, then do not cook a khichdi.

If you are to follow the Vaishnava parampara, the speaker says, and in it there is that it is not done at night — although it is done at night — then follow what belongs there. If you are in the devi parampara, and if your guruji is a Kaula Sampradaya sadhak, is in the Shakta, then do not cook a khichdi.

For a devi sadhak, guru or no guru, sadhana belongs to the night kaal — become a veer sadhak rather than pleading that rakshasi sadhanas happen at night.

And if there is no guru, and your kuldevi is there, you are in the devi parampara, you are a devi sadhak doing it even without a guru, doing it by listening to this channel — then, he says, he has told you clearly: sadhana should be in the night kaal only. Become a sadhak, become a veer sadhak. Do not do all this saying no, we shall sleep at night, that rakshasi sadhanas take place at night.

And if there is no guru, and your Kuldevi is there, and it is in the devi parampara, and you are a devi sadhak doing it even without a guru — if you are doing it by listening to this channel — then, the speaker says, he has told you clearly: sadhana should be in the night kaal only. Become a sadhak, become a Veer sadhak. Do not do all this — that no, we shall sleep at night, that at night rakshasi sadhanas take place.

Chamunda rules those very rakshasas and you are her servant; the whole Ratri Suktam is dedicated to Jagadamba, and Bhagavati is Ratri-swaroopa.

Which rakshasas, he asks. The one who rules over those rakshasas is Bhagavati Chamunda, and you are her servant. Bhagavati is Ratri-swaroopa. The whole Ratri Suktam is dedicated to Jagadamba — and here you are running away, saying no, we shall not do it at night. It is precisely at night that it will be done.

Which rakshasas, brother? the speaker asks. The one who rules over those rakshasas is Bhagavati Chamunda, and you are her servant. Bhagavati is Ratri-swaroopa. The whole Ratri Suktam is dedicated to Jagadamba — and here you are running away, saying no, we shall not do it at night. It is at night precisely that it will be done.

The household will call it becoming a tantric, and that is yours to manage — the body gives drowsiness in Mai's seva and none at all through a night of chatting, according to what your priority is.

Now the people of your house and family will be afraid, he says — that he has become a tantric, he is doing japa at night; that you have to manage. He says sleep does not come at night when chatting with a girlfriend, one chats until dawn, chats for two whole days, and there is no drowsiness; but when one goes into Mai's seva then drowsiness comes, health becomes bad, there is headache and backache. Your body, he says, will react with you according to what your priority is.

Now the people of your house and family will be afraid, the speaker says — he has become a tantric, he is doing japa at night. That is for you to manage. At night, chatting with a girlfriend, sleep will not come; one will chat till dawn, will chat for two whole days, and there is no drowsiness. And when one goes into Mai's seva, then drowsiness comes, the health becomes bad, there is headache, there is backache. So as your priority is, so also will your body react with you.

Where Jagadamba is not given priority and nothing is attained, the deficiency is one's own and nobody else's.

You are not giving Jagadamba priority, he says, and here you weep that you are not attaining anything — the fault and the deficiency in this is yours, not anyone else's; keep that in view. So understand the importance of the night of Sharad Purnima: stay awake at night.

You are not giving Jagadamba priority, the speaker says, and here you are weeping that we are not attaining it. So the fault in this, the deficiency, is yours and no one else's. Keep this in view. So understand the importance of the night of Sharad Purnima. Stay awake at night.

When japa will go no further, at two or three o'clock, the samarpan and arti are made and one walks on the roof under the moon's rays.

Having stayed awake, do japa and the rest — as much as you can; he does not say it must be the whole night. Staying awake is for the whole night, but do as much japa as you can. When you have done japa till two or three o'clock, till two o'clock, and you feel that japa will not be possible any longer and the body is not supporting you, then make the samarpan, do the arti, and get up. Get up and walk on the roof, stroll about, and let the rays of the moon fall upon the body.

And having stayed awake, perform japa and the rest, the speaker says — as much as you can. He does not say it must be all night; staying awake is for the whole night, but do as much japa as you can. When you have done japa till two or three o'clock, till two o'clock, and afterwards you feel that no, japa will not be possible now, that the body is not supporting you — then make the samarpan, perform the arti, and get up. Get up and walk on the roof, stroll about, and let the effect of the rays of the moon fall upon the body.

Let a sadhika walk the roof in payal on the Purnima night and let the neighbours be frightened — but stay awake, and the work is done.

If you are a woman, a kanya, walk about wearing payal, he says. Let the people all around be afraid — that a chudail is walking on her roof, that one must remain afraid of her, that she has made some devi siddha and roams at night. Frighten them, browbeat the world; yes, she is a sadhika, we are sadhaks, she applies a red tilak — frighten everyone by walking about at night in the Purnima, so that they know the devis and devatas were roaming in her house on the Purnima night. But stay awake, do not sleep, and your work will be done; and your enemies will die of fear like that, saying a chudail walks on his roof at night.

If you are a woman, a kanya, then walk about wearing payal, the speaker says. Let the people around be afraid — yes, a chudail is walking on her roof, one has to remain afraid of her, she has made some devi siddha, she walks about at night. Frighten them, browbeat them; one has to browbeat everyone in the world. Yes, she is a sadhika, we are sadhaks, she applies a red tilak, she looks like this, that fellow looks like that — browbeat them all by walking about at night in the Purnima, so that it may be known that on the night of Purnima the devis and devatas were roaming in her house at night. Let them be afraid. But stay awake, he says; do not sleep. Your work will be done. And in this very way your enemies will die of fear, saying, good heavens, a chudail walks on his roof at night.

Nobody was told to do japa day and night: even one or two hours, from eleven to one, is the main thing.

Corporate labourers cannot do japa day and night, an hour or two, he says — and where did he say to do it day and night? He is saying only this: make the effort to stay awake on the night of Sharad Purnima. Even one or two hours is the main thing, from eleven o'clock to one o'clock. In those two hours do at least as much as can be done, as much as your body supports.

Corporate labourers cannot do japa night and day, an hour or two, the speaker says. Where did he say, he asks, that you should do it day and night? He is saying only this: make the effort to stay awake on the night of Sharad Purnima. Even one or two hours is the main thing — from eleven o'clock until one o'clock. In those two hours, do at least as much as can be done, as much as your body supports you in.

Baglamukhi takes black turmeric, yellow failing that, with kesar to keep her saumya; the 64 Yoginis take clove and cardamom.

He restates it for clarity so that no khichdi is cooked. When they were making Baglamukhi Ma's prayoga, the material was yellow mustard and red chirmi; in it they used black turmeric if it was got, and otherwise yellow turmeric, and kesar can also be used, to keep the devi saumya. In the 64 Yoginis they used clove and cardamom.

He will speak for Kali Mata as well, the speaker says, agreeing that Kali Mata's should be told. When we were making Baglamukhi Ma's prayoga — and keep full clarity in this, he says, for this is where the khichdi gets cooked — the material in it was yellow mustard and red chirmi. In it we used black turmeric if it was got, and otherwise yellow turmeric; and kesar too we can use, in order to keep the devi saumya. In the 64 Yogini we used clove and cardamom and so on.

Kali's stotra, satnam or kavach takes 50 grams of black pepper into the half kilo of mustard and 100 grams of chirmi — this being dhuna, not havan.

When you are making the prayoga of Bhagavati Kali's stotra, satnam, kavach and the rest for protective purposes — and here, he insists, we are doing dhuna, we are not doing havan; no havan of a kavach is taking place, we are charging it and doing dhuna — then in this you may also use black pepper. That is: half a kilo of yellow mustard, 100 grams of red chirmi, and 50 grams of black pepper in it. Grind it, make a powder. The camphor will remain the same 100 grams.

When you are making the prayoga of Bhagavati Kali's stotra, satnam, Kavach and the rest, the speaker says — for the protective prayoga, however much of it we were doing — in this we are doing Dhuna, we are not doing Havan; keep this in view. No havan of a kavach is taking place. We are charging it and doing dhuna. So in this you may, while you are at it, also use black pepper. That is: now that you have taken half a kilo of yellow mustard, and taken 100 grams of red chirmi, you will take 50 grams of black pepper in it. Simply grind it and make a powder. For the rest, the camphor will remain that same 100 grams, and then use it. Only one thing is to be increased in this.

Where an ugra swaroop of Kali is the household kuldevi, the 64 Yogini use of clove and bali is added, to keep her energy under control.

If some ugra swaroop of Bhagavati Kali is worshipped in your house — an ugra swaroop of Jagadamba as the kuldevi — then in this the same 64 Yogini use of clove and the rest is to be made. Bali and the like may be given, for the ugrata and so on, so that Ma's energy remains under control; because, he reminds them, we are making a prayoga.

If some ugra swaroop of Bhagavati Kali is worshipped in your house, the speaker says — an ugra swaroop of Jagadamba, in the form of the Kuldevi in your house — then in this the same 64 Yogini use of clove and the rest is to be made in it. Bali and the like you may give, for the ugrata and so on, so that Ma's energy remains under control; because this is a prayoga we are making. Keep that in view.

A prayoga is not a siddhi but the direct use of a thing, so one stays alert and keeps the deity pleased throughout.

You are not performing siddhi here, he says; you are making a direct use of a thing. In a prayoga one has to remain alert and has to keep the deity pleased. And if at any moment it should seem that yes, some offence has been committed by us — such as giving the dhuna with an impure body, having been carried away in bhava, saying "my love is pure, I am pure even in an impure body", and giving it —

You are not doing siddhi and the rest here, the speaker says; you are making a straightforward use of the thing. In a prayoga one has to remain alert; the deity has to be kept pleased. And if at any moment it should seem that yes, some offence has been committed by us — as, for instance, that you gave the Dhuna with an impure body; that you were carried away too far in bhava, saying no, my love is pure, I am pure even in an impure body, and you gave it —

Where an offence is felt, the next day brings japa of 'Kshama rupena samstha' and an abhishek of Shiva with milk, curd and jaggery.

Then do not delay, he says: the next day catch the feet and do japa of the "Kshama rupena samstha" mantra. Do not make the mistake knowingly — he says he is saying it again and again. And perform the abhishek of Shiva ji with milk, curd and jaggery, and ask forgiveness repeatedly.

Then do not delay, the speaker says. The next day, catching the feet, do japa of the "क्षमा रूपेण संस्था" mantra. Do not make the mistake knowingly. He says he is saying it again and again. And having performed the abhishek of Shiva ji with milk, curd and jaggery, ask forgiveness repeatedly.

The predictable error is a re-teller carrying black pepper over into Baglamukhi's prayoga on the reasoning that it increases the energy.

And those who now, he says — as when he said that in making the prayoga of Bhagavati Kali's mantras, black pepper — some listener will tell it on his own channel and will put black pepper into Bhagavati Baglamukhi's, saying yes, that will increase the energy further. Then that very confusion will arise. Do not cook a khichdi, he says; keep it in view.

And those people who now, the speaker says, as when we said that when we make the prayoga of Bhagavati Kali's mantras, then black pepper — now when some listener tells it on his own channel, he will put black pepper into Bhagavati Baglamukhi's itself, saying yes, that will increase the energy further. Then that very confusion will arise. Do not cook a khichdi. Keep it in view.

Guggul is used where the deity is already ugra, so that her prachand energy completes the work and turns saumya afterwards.

If some devi is already ugra and you are making her prayoga, then there guggul will be used at the time of the dhuna. Guggul is used, he says, so that Bhagavati's energy, which is already so prachand, may mould itself to us and complete our work — but afterwards may become saumya and beneficent.

If some devi is already ugra beforehand, the speaker says, and you are making her prayoga, then there guggul will be used, at the time of the Dhuna. Guggul will be used for this reason: so that Bhagavati's energy, which is already so prachand, may mould itself to our measure and complete our tasks, but after that may become saumya and beneficent.

Five or seven small guggul balls, dipped again and again in ghee, are laid on the dhuna — usable for every shakti, not this case alone.

For that, when we do the dhuna, we shall put guggul in — making small balls of guggul, five or seven, dipping them again and again in ghee and placing them too upon the dhuna. The fragrance of guggul will spread through the whole house. Although, he says, this can be done for everyone: the use of guggul can be made for every shakti.

For that, when we perform the Dhuna, the speaker says, we shall put guggul into it — making small balls of guggul, five or seven, dipping them again and again in ghee, and placing those too upon the dhuna. The fragrance of the guggul will spread through the whole house. Although this can be done for everyone: the use of guggul can be made for every shakti.

The full tod vidhi vidhan for a dayan vidya prayoga is already on the channel, with the sharanagati of Mahabhairav available as assistance.

Answering a listener named Rahul Kumar, he says that if there is a prayoga of dayan vidya, then the full tod vidhi vidhan for it has been told on the channel. Listen a little, patiently, first — your concept will become clear, and then you will be able to do it. You can take the assistance of Mahabhairav and the rest, taking their sharanagati.

Answering a listener named Rahul Kumar, the speaker says: if there is a prayoga of Dakini Vidya of the dayan kind, then the full breaking vidhi vidhan for it has been told on the channel. First listen a little, patiently — your concept will become clear, and then you will be able to do it. You can take the assistance of Mahabhairav and the rest, taking their sharanagati.

Without shasan no curb falls on a sadhak's corrupted tendencies — no one becomes mature enough all at once to judge his own right and wrong.

Mahadev ji has not lost heart in his mind, he says; you need someone to hold firm. When there is nobody to rule over you, the mind too cannot come under control. Nowadays gurus too — if he scolds you and lectures you four times, control will come about; but if you are of the other disposition, you will run away after giving him four abuses. The absence of shasan means no curb can be placed on the sadhak's corrupted tendencies. There must be a person to scold, to speak and to control, and only then will curbs be placed on your bad tendencies — because no sadhak becomes so mature all at once that he can understand his own right and wrong, when and where and how and what is to be done.

Mahadev ji has not lost heart in his mind, the speaker says; what you need is someone to stand firm. When there is no one to rule over you, then the mind too cannot remain in control. Nowadays the guru people too — he too will scold you and lecture you four times, and control will then come about; but if you are of the other disposition, you will run away after giving him four abuses. The absence of shasan means that no curb can be placed upon the sadhak's corrupted tendencies. There should be a person to scold you, to speak to you, to control you, and only then will curbs be placed upon your bad tendencies — because no sadhak becomes so mature all at once that he can understand his own right and wrong, when and where and how and what is to be done.