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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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 — 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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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, 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.

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 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.

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.

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 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.

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.

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.

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 Kaul (Kaula Sampradaya) sadhak, is in the Shakta, then do not cook a khichdi.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 —

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.

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.

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.

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.

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.