The Kartik Month for a Householder — Snan, Deepdaan, and Why a Sadhak Should Not Spend His Mantra

The speaker opens by saying the supremely holy month of Kartik has begun: when the sun rises tomorrow morning, Kartik maas will have commenced. In this time, he says, those who wish to do less labour and obtain more can do so. For the sadhak class the matter is altogether different — one who is afraid of labour, how is he a sadhak. But for those who say their time is short and wish the effort to be proportionately less and the fruit greater than a certain measure, Kartik maas is most excellent, especially for sadhaks who are short of time. He says he will first discuss what basic things are to be done in this month that begins tomorrow and runs to Kartik Purnima, that is, Dev Deepavali.

The speaker recalls a subject he had been watching a few days earlier, in which a Shankaracharya Maharaj was explaining how the coconut should be placed upon the Kalash at the time of Navratri. He gave the proof of a granth as well, in which all karmakanda subjects are given, and in it this matter is written: which way the coconut's jata — what is called its mouth — should face. What harm follows if it remains turned to the rear, that is, not towards us; what harm if it faces upwards; what harm if it is placed inverted, or placed without a purna patra. After that he gave the correct vidhi: the coconut should always be placed upon the purna patra turned towards oneself, its jata towards us, its mouth and its head towards us. That, the speaker says, is held to be auspicious in every way.

The common subjects, the speaker says, have been given on the channel; the Shankaracharya speaks from proof, and where something is a traditional folk matter he will call it a kidwanti and cannot say more, so he gave only what is written in shastra. The one thing added, he says, is this: if your kula's devi devata, and especially where a special pujan of the Kuldevi happens in your house, is an ugratmak devi, and the tradition has come down from before that no purna patra will be kept and a standing coconut will remain — then such a coconut is placed for the ugratmak forms of Chandika. Even seeing that, one should not newly adopt it. When Bhagwati's coconut is placed in that manner it is called a shakti kalash, and then a great many vidhi rules become different, and this will not be the same for everyone. It cannot even be the same for everyone. It depends upon the kula devi, and it is done for those shaktis that are awakened. For the saumya, the pushtikar shaktis, kalashas of this kind are not quickly placed, and here too a great deal of distinction arises. That is why, he says, he stated it very clearly: keep it only if it is so, otherwise do not keep it that way — keep it ordinary, so that there is no possibility of any harm.

The greatest irony, the speaker says, is this — do you know whose fault it is? It is not your fault. He is not speaking only of Shankaracharyas and other great scholars, but especially of the Vedic scholars who will not put forward a matter of meaning or distortion without proof, who place things exactly from proof, whatever high or low may come of it — that is their own subject. Do you know why you insult them? Because you have seen your mother and father do so. As the parents give sanskar to a child, so the child will act. You have seen your parents mocking sadhus.

You have seen this, the speaker says: speak crookedly to the pandit, speak crookedly to the brahmin, call him a glutton, call him a hypocrite, call him a looter, call the jyotishis looters. Of tantriks, leave the subject altogether. All the people of this class, whoever is a sadhak — leave aside the subject of what caste he was, whether he was brahmin, kshatriya, vaishya or shudra — if he is one who walks in a path of this kind, if he is a sadhak, then he is a looter, a swindler, a fraud, a cheat, a fool, everything. This you have learned from your mother and father. Your parents did this all their lives, you saw it, and you are doing it. Now you have become a very great scholar yourself and do not accept even the proof that is given. And when you do not accept even such great scholars, then you will certainly wander here and there, and difficulty will certainly follow — there are no two opinions in it.

He has always said, the speaker states, that if you are knowingly committing an offence and taking pleasure in it, and saying that what you do is right, that it has no ill effect, that you have done it for five years, ten years, fifty years — it can never be that the ill effect will not come, if you know it is wrong and still go on doing it wilfully. Always remember, he says, that whatever punya karma and fruit belongs to your ancestors and to the past is still with you. That is why you stand. The day it is finished, and the crooked deeds you are doing awaken, your generations will suffer, and your generations will say — what offence did we commit? Write this down. In the present time, whether it be him or you, when we suffer distress and say that we are doing so much puja, so much Havan, so much tirtha and still the distress does not end — that, he says, is the subject of the period after the ancestors' punya has been exhausted, and the paap karma is now in udaya. And the punya you are doing now, the good work you are doing, you will also receive, in your own lifetime if it is to be received; and if not, you will be born again in this very lineage, as your own grandson or great-grandson, and enjoy that happiness again.

As great a dosha as arises today from Brihaspati, the speaker says, is his own personal experience. In all this time of analysing birth charts he has always seen one thing. Shani's sade-sati, take it that for seventy-five to eighty out of a hundred people, does not bring so great a problem. Sade-sati even so, a mahadasha running eighteen years, all right, it passes; it is normal. But Brihaspati — whenever Brihaspati comes into Rahu's antar, or Rahu comes into Brihaspati's antar, an extraordinary upheaval breaks out at that time. It is the greatest disturbance-creating thing; whether it is experience or whether such kundalis are simply arriving now, it has become a separate subject altogether. And the reason behind it, he says, appears clearly. Brihaspati Dev, who is the karaka of scholars, of learning, of wealth, of acharyas and gurus — if such a problem is arising in everyone's birth chart, then it means this generation is one that insults scholars in the most pointed way, and Brihaspati is giving distress.

Clearly, he says, if you are doing this thing today and repeating it, then be ready to suffer it further as well. On this matter of fear — do not say that we are frightening you, that if you insult, harm will come to you. Do it openly, brother, why are you afraid? Do it fully. But then do not ask the question, why is it so? Jyotish can never be wrong, he says; only the manner of grasping it is different for everyone. There are one's own experiences, one's own sutras, and if a person has performed siddhis of some kind then people state different things accordingly — that is a separate matter. But this business of insult that is going on will drown you and only then leave you, and those who are suffering it in the mahadasha of Brihaspati Dev know it.

Know it clearly, the speaker says: however many rajyogas may be formed in your kundali, in the dasha and antardasha of Brihaspati — even where Brihaspati is your karaka graha, even where he is a friend of your lagnesh, even though he may be seated in the fifth bhava, in the bhagya bhava, in his own strong grahas and rashis, with all his balabal — if even so you are suffering it, then it means you have committed insult of that grade, offence of that grade, and now that he has come he will punish. And tremendous mental depression, mental-related problems, vikshiptata, stupor, and all the neuro-related problems arising in people's lives and bodies today, he says, are all his giving at present. Leave Rahu aside, leave what Rahu is doing, remove the subject of Rahu Dev and Ketu Dev. Here Brihaspati Dev is creating a separate upheaval, and he is doing it entirely rightly.

Even today, the speaker says, you leave no stone unturned in insulting Ram ji on Ravana ji's account, and even today you argue over it. However much proof is given — Ravana was a scholar a hundred thousand times over, that is true; he was a very great Shiva bhakta, that too is true. But he did not protect the devotees, and that you do not see. He did not protect the scholars, he did not protect any womankind. Read the Valmiki Ramayana, he says. When he rose from sleep, after rising, when he came out of his chamber, naked women lay in the path, and he would go out trampling over them. Give him whatever name you like for that high grade.

On samarthya, the speaker says, he has always stated this: rakshasas live by very great vidhi and niyam until samarthya is attained, and they attain it. After samarthya is obtained, after the boon is obtained, they take on their asuric nature. They are cursed, and the effect of the curse must fall upon them. He cites the khand concerning Shankhachurna in the Vishnu Mahapuran, where this too is described: he knew about his previous birth, that he had been a parshad of the Lord, and by that samarthya he even won the kingdom of the three worlds and sat on Indra's post. But why did the asuric nature come to dominate him? Because he carried the curse of Radha Rani, and that must be suffered. The asuric nature will certainly dominate, he says. It was the same with Ravana.

But in the business of glorifying him, the speaker says, you insult Hanuman ji, you insult Ram ji, you insult Vashishtha Muni, you insult Agastya Rishi. Where will you suffer for it? After hearing the account of Agastya Rishi people now do not go inside it to see what subject has been stated, what the matter of the puranas is — that we should read it, see it, know it, try to understand it. Ask the acharyas and the scholars if you do not know, or try to look; or if you do not know, stay silent. But you remain foremost in mockery. Brother, having insulted the scholars, where will you go? You are enjoying today everything they gave; if you insult those very ones, how will you be saved? Always remember, he says, that if you are performing deeds of this kind then these deeds will drown you, today or tomorrow. You will drown in it, you will not be saved.

The subject now comes here, the speaker says: if we are carrying such a matter, if distresses of such a kind are established in our life, then for coming out of these distresses too a great many paths are made. It is not that this distress can never end — but only if you wish to do it. At the beginning he was saying this very thing: if some subject is told to you, then in what manner you take it, in what manner you understand it, and what then is your reaction to the action, is what turns out to change your life.

Ashwin maas has been running until now, the speaker says, and today, perhaps, the Purnima completed at 4:15 in the evening; Kartik maas has set in. In what ways can we obtain punya during Kartik maas? It is a greatly meritorious month, he says — every month is a meritorious month, and we should take some benefit or other from every month. It is supremely holy for Vaishnavas, but there is no shortage in it for Shaktas. It is not that a Shakta may become unconcerned, saying that the Durga Puja is past, the bali has been offered, all the work is done, and now let the Krishna bhaktas and the Narayan bhaktas do bhajan in Kartik. No, it is not so. This is for all of us, and we are not to keep distinctions of this kind.

In Kartik maas the first thing to do, the speaker says, is Deepdaan, which is the most necessary; and before even that, the morning bath. Up to an hour or an hour and a half before sunrise — as, if the sun is going to rise at 5:00, then if you bathe even by 4:00 it is held to be most excellent. The bath has the greatest mahatmya of all. If bathed in a sarovar or a river, the mahatmya is wonderful. But at home too, invoke all the tirthas after making the water still in a bucket, and then do it in that. If you do it with a shower it will not happen; with a shower, bathe with mental remembrance. But if you collect the water in one place and invoke all the tirthas and rivers into it — mentally, Ganga, Yamuna, Godavari, Saraswati, Narmada, invoking them in this manner — and then bathe with it, that comes first of all.

After bathing, the speaker says, go to the pujan place and do whatever nitya pujan you are able to. Best of all is archan or path of your ishta aradhya by the satnam or by the sahasranama. This should certainly happen during Kartik maas, and let it happen early in the morning. After that, do whatever mala japa you have, or whatever other procedure — that is excellent.

The second subject, the speaker says, is deepdaan. It must certainly happen at both times, morning and evening; the evening deepdaan is absolutely obligatory. Where should the evening deepdaan be done? Roughly a small daily form of what is done at the time of Diwali. So, near Hanuman ji's dhwaja, and near Tulsi ji. One who serves Tulsi ji, who protects Tulsi ji in the month of Kartik, has been held to be the equal of Vishnu ji himself. Therefore every man and woman should certainly perform Tulsi ji's seva in the month of Kartik.

A question will arise here, the speaker says: should Tulsi ji's seva be done on a Sunday, should the lamp be lit for her in Kartik maas or not? Whether it is Sunday or any other tithi, in the month of Kartik, without going right up close to Tulsi ji — at the least, if Tulsi ji stands near Hanuman ji's dhwaja, then light the lamp right there by the dhwaja. On that day do not light one separately for Tulsi ji, if subjects of this kind are in your mind; and light it on the remaining days. Tulsi seva near Tulsi ji must certainly happen.

The next subject after this, the speaker says, is to remember one's ishta aradhya as much as possible. Mentally, that will come under nam jap. If you do only nam jap, there is a particular vidhan for that. It will not happen merely by going on repeating in this way. If you are thinking that we shall light no lamp and offer no naivedya — it is God who made all that by giving the intelligence for it. Only they can perform his puja. This has been said many times: they will give the capacity, they will give the intelligence, and only then will his puja be accomplished; otherwise they will leave themselves unworshipped. And leaving them unworshipped is the loss of one's own human life. So do not remain in the delusion, he says, that if only nam jap is to be done then there is no compulsion or necessity of doing any puja seva. There absolutely is — as much as your body supports you, and according to how much time there is.

Carrying the household along, the speaker says — not in the manner of a vairagi, but carrying the household along and becoming detached even within the household — you should perform as much seva as you can. So, after the morning bath, in whatever hour of time is available, archan and pujan of the ishta aradhya by satnam or by sahasranama. And along with it, recite the shlokas relating to Narayan as well. If possible, recite his 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 sing some stuti of his — that is most excellent. And let Tulsi ji's seva happen. Chaukhat pujan should happen in all twelve months: those whose lamp burns at the Chaukhat, who do its shringar, should never abandon it.

After this comes gau seva, the speaker says. Govatsa Dwadashi and all the supremely holy tithis fall within this very month. So in the month of Kartik, if jaggery and roti are fed to a cow — since the cold season begins, it suits in that way too — then santan-related doshas of many, many births are destroyed. It may be that some curse has fallen, that the lineage will not increase. It may be that in this birth, by some punya karma, it happened, or that you had a child conceived by IVF; many technologies have come, and that too is happening only by their grace. So that this dosha does not remain further, that this matter does not remain in your coming descendants, gau seva should certainly happen. It is a rule of every day in any case, but if done in Kartik maas, then this matter is settled.

If the ashwattha, that is the PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree, is served in the month of Kartik, the speaker says, and its pradakshina done, and the pradakshina of the bat vriksha done, then Bhagwan Batuk and the Tridev, all three and four of them, become pleased. Near the bat vriksha it is Batuk Bhairava — that is, Shiva's Batuk Bhairav form — and the Dakshinamurti form, who are exceedingly pleased. When some great sin has occurred, when some sin has knowingly been committed, and now the fire of prayashchitta burns very strongly in your heart — that this was a very great offence, that one does not know what intelligence had taken hold at that moment for such a misdeed to be done — then the burning power in that fire of PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. will destroy your sin only when you perform the seva of the bat vriksha. There, light a lamp and circumambulate the bat vriksha. Do stuti there of Bhagwan Dakshinamurti Shiva and Bhagwan Batuk Bhairav, whatever you can manage; or merely remembering their name, or doing nam jap of the ishta aradhya, complete 108 pradakshina — that is most excellent.

If it is possible, the speaker says, and in the month of Kartik you go to some tirtha even for one day and bathe in the water of the tirtha, then many punyas are obtained. If it comes about in Ganga ji, then most excellent of all. If you go into the kshetra of Bhagwan Badri Narayan, of Badri Vishal, and into Prayagraj, into Tirtharaj Prayag — at that time all the devatas dwell there perpetually in any case, but it has been said that in the month of Kartik the Lord himself is present there in the form of Tirtharaj. And merely by darshan, merely by taking darshan of Ganga ji at Prayag, sins are destroyed. The glory of bathing is something else again.

If you go and bathe at the Sangam, the speaker says, then it is wonderful — the capacity to bear the very form of Vishnu. But remember what was said in earlier lives, he adds: all this is a matter relating to the other world, and the obtaining of its fruit is there. Here we shall suffer our own mool, but we shall not come to know of it. The Lord certainly shows this much grace, and it never goes to waste. It is not so that the desire for material happiness will not be fulfilled or will not be obtained. It certainly will — but one will have to remain conscious. Keep this matter too in mind.

He says he will keep the subject of the Kartik mahatmya for another time if there is opportunity, since otherwise the question session would be displaced. But keep this much in mind: of the three or four things, first the morning bath, second Deepdaan — let these absolutely not be missed. Besides these, do whatever japa, havan and so on you do. Because now the five-night, that is the five-day festival of Diwali will come, and in that, brother, the time is exceedingly wonderful. Bhagwati Kalika and Chandika along with the many forms of Bhagwati manifest, and with it, it is the kaal of Bhagwati Kamala's prakatya. Besides that it is most excellent for Bhagwan Narayan, and the whole month is named after Kartikeya ji, which has its own reason: the dearest month of Bhagwan Narayan, and its name upon Kartikeya ji. So it is an exceedingly dear factor for all the devatas.

If your house is quite large, the speaker says, or is of two or three storeys with a second floor and a first floor, then arrange for the lighting of a lamp at the topmost place. If you light a lamp at the peak of the house, that is most excellent. For the rest, whose houses are such that — as with his own thatch, where there is no going up to a roof at all — there is the tradition, through the whole of Kartik maas, of arranging a deep malika upon a bamboo, or of lighting a lantern and the like raised a little high, which is called an akash deep. If that is done, it is most excellent.

By that, the speaker says, satisfaction of the pitrs comes about, and the path is made open for the pitrs. It is especially for those whose Pitru Dosha is very strong indeed, who are doing a great deal and whose sadgati and the rest is not coming about — and particularly where someone has met an untimely death, or a murder and the like has occurred, or death has come by the stroke of a weapon, and they are causing trouble. Even where Narayan Bali, Tripindi and so on have been performed for them, if they are still creating an upheaval — that is, they have become stuck and their gati is not being accomplished — then this is the remedy for the month of Kartik.

In the month of Kartik, the speaker says, take a sankalp for them and do path of the eleventh adhyaya of the Srimad Bhagavad Gita, or path of the Shri Parvati Gita if you are especially a Bhagwati bhakta. Or do the gita and the sahasranama path of whoever you are a bhakta of, with the sankalp that their gati may be accomplished; or do path of the Shri Vishnu Sahasranama and the rest. And along with it, this akash malika, that is, the akash deep. That is, a green bamboo — one that is not ripened, a raw bamboo. Making a lantern in it, and every day at evening, at the time of sandhya, kindling that lamp with the dhyana of one's pitrs and of Yamraj, of Dharmaraj and the rest — by that they certainly receive a path, and peace is certainly obtained.

Besides this, the speaker says, there is the resort to a tirtha kshetra: near Ganga ji and the like, if a path is done for them, or you have someone do it — even one day's path and puja in Kartik maas for them is most excellent, and the path is made open. If in Kartik maas you undertake the reading and recitation of the purana and the like relating to whoever you are a bhakta of, that too is most excellent. If you are a Bhagwati bhakta, do path of the Srimad Devi Bhagavat, do path of the Mahapuran. Or, if it is possible each day, do a sahasrarchan and the like for them — that is most excellent.

In this, the speaker says, the greatest importance is of rising at dawn. It has been said, since the katha is this, that a rakshasa named Shankhasura stole the Vedas and carried them into the sea; so when Bhagwan Narayan slew him, all the mantras of the Veda were absorbed into the water here and there. Then in this very month of Kartik, all the rishis, however many there were, gathered up the various mantras and pages of the Veda and brought them, and whoever obtained whichever mantra was afterwards called the rishi of that mantra — this remained Bhagwan Narayan's blessing. This subject has been stated, he says; the whole psychology and the literary matter behind it is separate, the philosophy is separate.

In this very thing the Lord gave his blessing, the speaker says: for this reason the presence of all the Veda mantras in the water has been accepted in the month of Kartik. And the Veda is the Lord himself; the Veda is Narayan himself, so Narayan is therefore present in the form of water. So bathing in water, and that before sunrise, has been held most excellent and abundantly meritorious in the month of Kartik. And it has also been held that at this time, on account of the coolness of the night-time moon, amrit comes to be present in the water, so that many kinds of doshas are pacified. The importance of the Kartik bath is exceedingly wonderful. Do not perform only the Purnima bath — if Ganga ji is near you, then if possible one should bathe through the whole month of Kartik.

The subjects that come after this, the speaker says, are that whatever anushthans you have performed before, whatever PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of mantras you have done, if they are repeated in the month of Kartik it is most excellent. Navratri has just passed. There is a matter about the Navratri time, he says: after the Sharadiya Navratri, the Papankusha Ekadashi that has just gone by — from that Ekadashi up to the Devotthan Ekadashi, the day on which Tulsi Vivah takes place, if the purashcharana of a mantra is done, whichever mantra it may be. Especially such a mantra relating to the mahashaktis as you feel is not showing you grace.

It has been said, the speaker states, that standing in water, standing navel-deep in water, by japa alone, by japa for the space of a muhurta — take it as meaning forty minutes of japa. Even if that much is done, forty minutes of japa, then the mantra becomes fully siddha and becomes chaitanya. Such is the glory, he says, if the japa is done on an Ekadashi.

Kartik maas is now beginning, the speaker says; Papankusha Ekadashi has already passed, so from tomorrow onward, or in the coming time, for as much time as you can manage — five days, seven days, eleven days, or from the Ekadashi of the Krishna Paksha to the Devotthan Ekadashi of the Shukla Paksha, if you wish. If you are near Ganga ji or any dev nadi, go there and do japa at dawn, at the time of sunrise. Do it in a clean place, he cautions, so that mosquitoes and the like do not bite, otherwise the problem of dengue arises; you will only be able to do japa where cleanliness is of that standard. Keeping that in mind — but it is to be done standing navel-deep in the water. If this is done, it is most excellent.

Suppose, the speaker says, that someone obtained a guru mantra, that Diksha of the mantra took place from the guru ji, that the guru ji said to do purashcharana and you did it, but no effect of it is being obtained by you. You have done purashcharana two or three times. You have resorted to many kinds of things so that your mantra may become effective, but no possibility appears of any prayoga in a task succeeding, and no experience of the mantra is coming to you at all, nor any divine darshan, nor anything being known in a dream and the like. That is, our PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. too is so grown — bad prarabdha — that it is not being destroyed by our mantra japa and the rest. It is for this very reason, he says, that japa standing in Ganga ji has been prescribed.

Even if you do it for one day, the speaker says, you will certainly have experience of it. For japa done in Ganga ji there is not even a need to see the tithi and nakshatra. If it is done after seeing tithi and nakshatra then it is most excellent, but in the month of Kartik go at any time and do the japa — only, if you do it at the time of sunrise, the effect of the mantra will begin to be obtained by you fully. And once the effect begins to be obtained, then in what manner the subject of balance is to be carried is your own headache: you must understand for yourself what is to be done and how, and your own guru ji will tell you.

Besides this, the speaker says, when we go into siddhis and the rest, then the Sabar Mantra cannot be ignored. For those people who do Sabar sadhana, who keep the siddhi of Sabar mantras — the month of Shravan, the month of Navratri, the month of Kartik, the month of Margashirsh: in all of these especially, aradhana and sadhana should be done for the awakening of the mantras, and for strengthening the mantras that have been awakened.

Prayogas that are krura procedures, or applications of any kind in a task, should be done as little as possible at these times, the speaker says. Because at this time the condition of the devatas is such — the devatas who are the devatas of the mantras. Sabar mantras will have some shakti or other, and to a very great degree lok shaktis are certainly included in them. So they themselves remain in their own charadi seva. When you make a prayoga in some task, then somewhere or other mantra chalan will occur, and the siddha devata will leave the seva and move. From this a dosha is produced.

This is the reason, the speaker says, that many times when a guru gives upadesh, the guru states this matter: brother, it is such that this mantra you cannot always use. For the straightforward mantras that are used in a task, which run in katan vidya and the like, there is no question at all. But there are a great many siddha mantras for which the guru simply says it should not be done. And especially with the pushtikarak mantras, in which there is also the matter of obtaining punya — there too you will see that the sadhak class runs by very strict rules and policy: not in this month, not on this tithi, not on this day. There is a reason behind it. They keep a long view, that the effect of this should remain obtained by them throughout life and after life too, that they remain in the siddha class.

Those to whom only the present is visible, the speaker says — for whom there is nothing of that kind, in Sabar it will run at once and cut at once — such people say: today it is here, brother, live out your life; today it is here, brother, take the enjoyment; today there are crores of rupees, destroy the crores of rupees today. Who has seen tomorrow, what if tomorrow an earthquake comes, a tsunami comes. They are of that disposition; tomorrow will be seen tomorrow, they do not worry about tomorrow. But since a human body has been obtained, one must look to tomorrow as well — how much we can save and carry with us. This alone you can save: you can save spirituality; you cannot carry money. Squander money as much as you wish to squander. But the siddhis of the mantras, of whatever kinds of mantras you do purashcharana, never empty them quickly from your bank. Make the effort that whenever it comes to it, you have to use the mantra as little as possible.

For a task done for the sake of the raj, he says, simply take a sankalp and say — O Lord, this is my matter, please look into it. That is more proper. He takes an example. Suppose there is a Kalpesh Kumar ji, and Kalpesh Kumar ji has 25 crore rupees, which are in his SBI bank. Now he needs 5 to 10 lakh. He goes there and says, brother, I need 10 lakh in cash. The manager will simply give special treatment to a man with 25 crore; he will seat him in his cabin, the branch manager there will bring tea and coffee — yes sir, speak sir, speak sir, oh sir this, sir that. He says, we need cash, 10 lakh. And because it is known that there is 25 crore, after all that hospitality the 10 lakh too comes to him; he will not even know from where it came. Overdraft, whatever systems there are in it, and no loss is going to fall on him. And why does he obtain this respect? Because that 25 crore is lying there, the 10 lakh will come easily, and he will not even know when the 10 lakh is deducted from his interest. Exactly so, he who has 10,000 or 50,000 in his account, if he goes, brother, he will have to stand in line. He is not going to get any special treatment.

So it is the same here, the speaker says. If you have done sava lakh, four lakh, ten lakh, twenty lakh, crores of japa of a mantra, then you have become a bhakta of the special category of treatment for the devatas. Keep this matter in your remembrance. You and I are not seeing which devata is watching us, into which pitch we are going, what subject some shakti there holds for us. That too is a loka. Our life journey, in the Sanatan culture, does not end after death. This is true. Only it will change; the body will change. It will become a body of air, a body endowed with the agni tattva; the panchabhutas will separate, and according to the panchabhutatmak matter we shall bear a karan sharir or sukshma sharir, and in that loka our new creation will then take place, in whichever yoni we have gone. If, taking another form, one takes birth again in a human body, that matter is different. The difference is only this much, that when one bears a human body one performs karma, and by that our coming time can change. The human body is obtained precisely so that you may increase your punya and obtain the capacity to merge into the Lord who is the maker of countless crores of lokas. Increase japa and tapa as much as you can.

For the rest, the speaker says, whatever punya you do, you will obtain many bodies to enjoy it — you may obtain the body of a siddha, of a devata, of a yaksha, of a gandharva. When you do the path of the Kilak, what subject is stated in it? That one who does the path of the Durga Saptashati having performed nishkilan becomes verily a gandharva. He becomes endowed with the capacity to roam over the whole earth. You will have read it, he says — those who have now done the Durga Saptashati path, read it in the Kilak; you will find this subject to read there, that he becomes endowed with the capacity to roam like the gandharvas. So how is that happening? The human being's next birth is endowed with a shakti of that kind, and he has gone into that loka. Our life did not end; only the body ended.

Exactly so, the speaker says, when a human body has been obtained and we are doing japa: the more japa we hold, the more the devatas will ask after us at that level. They too will hope that the japa and tapa of this person, of this sadhak, of this sadhika, should not be quickly exhausted. But the shaktis of the middle-level Upadevata category never wish that you should advance beyond them. Understand this matter too, he says; that subject is certainly present there also. That is why they have been called upadeva, and have not been called devata. So they produce obstacles and hindrances of this kind. They even give some good things in your life so that your disinclination sets in, so that you become in some way averse to your sadhana, so that your attraction is broken.

You are greatly attached to a devata, as to Bhagwati, the speaker says — now you say Durga Durga all day long. Then some shakti will grant you something such that in place of Durga Durga you begin to do something else. Oh brother, leave that, look here — this was obtained from this seva, that was obtained, come this way. The punya says it was Durga's own work, but you have gone elsewhere. Why did they do so? Because they did not wish that you should complete crores of japa and then obtain the devi loka, or that the devi should give you that post. As Indra Dev does, whose throne shakes lest our seat be asked for. You are not doing it at the highest level, but at the level at which you are doing it, this same moha and maya exists — the same Indra, or rather the attraction of things produced by Indra. Things born of the indriyas will be made attractive to you so that you fall into that greed, and then you will not be able to go that way.

So, the speaker says, the more mantra japa you hold, then by mere remembrance we shall simply say to the Lord: those who will be the branch managers, whichever parshads he has appointed — there we shall take the sankalp, Lord, yes, this is my task, show grace. If it is a task joined with dharma, then that task will be completed at once. But we have no tapo-bala at all. Having done 11,000 mantra japa, one sits and says: yes, Lord, get me 25 crore rupees. He recalls an Indra Dev video shared on Facebook, in which the mantra was — mam 200 crore dehi dehi swaha. Such mantras will be done, he says, and in this manner where will siddhi come from? But if you had done crores of japa and said 200 crore dehi dehi swaha, then perhaps the Lord would have given: take it, brother, 200 crore. What is there in it for him? What does he lack? He will give 2,000 crore in place of 200.

So the more japa there is, the more your task will be accomplished, the speaker says. But when you use the mantra in a task, then it is that very savings account of the bank, or that 25 crore you have kept, and now you are using it directly. Now you are not taking from that; no roundabout system is being engaged, there is no interest. You are lifting the principal itself and giving it. And if you give by lifting the principal, then once it begins to go — is it not so? Once a note of 500 rupees is broken, it keeps on breaking. It will then be 400, then 300; you will not even come to know when it will be finished. He will say, where did I even spend it. The same will happen here too.

Because the effect will come, the speaker says. As with someone said to be sitting on siddhi: at first he was not doing prayoga at all, he depended upon the Lord, taking sankalp again and again and doing japa for him. So the task was not accomplished in one attempt; it was being accomplished in ten, but it was being accomplished. Then one day he used his mantra straight out, and it was accomplished in one attempt. Now he has acquired the taste — what is this! Here we were telling him and it was not being done, but this one's name is greater than his, this one's mantra is greater than his. As soon as the mantra was used, the work was done at once. Now he will use the mantra swiftly. He will obtain wealth and grain, he will obtain fame; people will ask much after him, that this man has capacity, has shakti, has siddhi. But he does not know that it is not akshaya. You are finishing the savings, and you are taking another's sin and dosha upon your head.

Now simplify it and understand it better, the speaker says. Akshay Navami, Akshaya Tritiya, or the puja of the sandhi kaal, or the puja of all the divine maharatri of Maha Ashtami, the Mahanishitha — of which it is said that the puja done in it will give akshaya punya, that the japa will obtain akshaya fruit. Very well, we have become akshaya. Now someone comes to us for whom, taking a sankalp, we wish to do japa and use the mantra in a task as a punya. And that man has committed an akshaya sin in these very divine periods. On the very day of Akshay Navami he committed a theft: he had gone to buy vessels, the shopkeeper turned aside to bring out another vessel, and the good man dropped one lota into his bag. So his sin too has become akshaya in this very time. In this same time he did some misdeed, from theft to harming another person, by which his sin became akshaya.

Now that man has come, the speaker says, and you do not know what sin he has come having committed. You are seeing only his distress, that he is in trouble and is a sharanagat, and so we shall use the mantra. Now by reason of your use of the mantra, the akshaya sin that was his attached to you. It came level with your akshaya punya, and both were destroyed. Now you are being reduced to zero. And you say, my punya was never exhausted — what akshaya is this? When it is finished, what akshaya is it? There is no such thing, brother, he says; it was a match of equals. He came having done an akshaya sin, you sit having done an akshaya punya.

The prevailing of punya will happen when you have done many akshaya punyas, the speaker says. If you have done akshaya punya once, and he has come having done every kind of akshaya sin, then your akshaya punya too will be destroyed here. Because you are doing a work joined with adharma; you are interfering directly in another's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.. Instead of doing it directly — this is why the siddha rishis and munis, see how much they use a mantra. Very little. In everything they take the name of the Lord alone, they take his sharanagati: Lord, you look to it; Jagadamba, you see, Maiya, your will be done. They will go on suffering distress and weeping, but they will not quickly do prayoga. They are destitute, they are impoverished, but they will not do prayoga straight out. They know that this impoverishment is our old prarabdha; if it is cut away, well and good — but if we do prayoga, then after doing prayoga a new karma is made again, and then that must be suffered. Better than that, they say, is to settle this itself.

A listener refers to what the speaker had said in a video about the peeth Yantra, and to his having said that it should be done on a good day, and asks whether within the five days of Diwali a yantra of Durga ji and Bhairav ji may be had made. Absolutely, have it made, the speaker answers. On an auspicious day you can certainly do it.

The listener says a daily sahasranama path is done in which a pomegranate bhog is offered to the Mother; she went to feed it to the cow mata and was allowed to feed only one, the woman there saying she would feed the rest later. That is not your worry, the speaker answers, addressing her by name and noting she had asked this the previous time as well. Whoever was given it understood it. If they did not feed it, then that is their own matter and no dosha will attach to you. And if they did feed it, they will not eat it themselves; and even if they do eat it themselves there is no difficulty — they too will receive the punya, the punya of the gau mata.

Asked whether the mantra path of the thirty-two names may be done mentally, or should be done aloud, the speaker answers that it may be done mentally. But if you do it while walking about, then a little care is needed, because the ugratmak beej in it is greater; the mantras and the rest of Bhagwati Durga are ugra. So do it seated. You can absolutely do it mentally as well, there is no difficulty in it.

The sadhana asana may be washed, the speaker says. When you wash it the first time, do not wash it with soap and detergent. Take water in some bucket in clean water, put the earlier asana into it, and wring it out entirely into that same bucket. Now that water which results — pour it into some plant. And after that, then wash it well. While the sadhana is going on, the asana should not be washed in the middle.

Whatever the month may be, the speaker says, the shakti must be your own. If you do the seva of Narayani, if you do the seva of Jagadamba, then in every month her puja alone will happen. Yes — along with it, do the pujan of that month's devatas too, as far as your capacity allows. When Shravan runs, the Rudrabhishek and Shiva ji's puja, the daily abhishek and the rest, certainly happen; but Bhagwati's puja will also happen alongside. She is principal; how can she be left? So in the month of Kartik too, Narayan's puja properly. What does Narayan like? Narayan is fond of stuti. So do stuti for Narayan: do the sahasranama, do it by the satnam, do whatever stuti you like of his, jagat jaal palam, do the Adharam Madhuram. He is fond of stuti.

Understand only this much, the speaker says, addressing the questioner: who has which AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner.. Where 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. samskara is being performed, there the adhikara for Gayatri Mantra and the like is obtained by you. If you are an adhikari of the yajnopavita samskara, then Gayatri is given to you there. All the rest should do the Pauranik Gayatri and the like. Or should do the Panchakshari Mantra, the laghu Gayatri.

Addressing the questioner by name, the speaker repeats the matter she has stated: that he drinks daily, does not look after the children, is in government service, does not give money at home and creates a great deal of strife. On this subject, he says, he will hold a whole discussion separately in a live and in a video — the entire subject of drink. For the present he will say only this: the subject of drink has been steadied for many people, some prayogas were given at the time of Holika and it has been accomplished for many. But for those who have fallen into complete addiction it is not possible at once. Very great difficulty arises: even if it is released by mantra bala, difficulty begins in their body — you know what problems arise in the body from giving up drink. One will be released and another will take hold, and then they will say it happened because of what you said. So this subject becomes a little different and will be discussed category-wise.

Asked about the havan vidhi of the Mala Mantra, the speaker says that this is not to be done at home, brother — he always forbids it. There the mala mantra is of the rarest kind; if the matter is being discussed personally, and he has said to someone that yes, it is to be done in such and such a manner, that is a different thing. It is not for everyone. The same applies, he says, to doing Havan and the like at home for the Navarna Mantra.

People make mistakes, the speaker says, agreeing with a listener, and they also wish to hear from authoritative people that they are not making a mistake but are doing it rightly. Absolutely correct — so that their wrong deeds too may obtain authenticity. The listener had said this cuts at the heart. He replies with the matter as he sees it: if we cannot say what people wish to hear about some mantra vidhi, then for that reason the followers of our channel remain very few, fewer every day, and grow fewer than before. And then the complaint comes: oh, these people frighten you in everything.

This matter you get wrong, the speaker says: we do not frighten. What do we obtain by frightening? Are you giving us money out of fear? When you say we frighten — by frightening, do we put a gun on your shoulder or your head and say, do not do this mantra japa, send it to us? The pattern is: if you do this mantra japa without taking Diksha, if you do japa of this mantra, there will be trouble, so take diksha, come to me. That, he says, would be frightening for one's own benefit. Have we ever done that? We say we shall never give diksha; we do not give it at all. Find a worthy guru, take diksha, do it. Yes, we do say that dev diksha is needed — and not even that you should come to me and take it from me. Brother, the whole subject is available on the channel. See it, do each thing. If you have to go to Kashi and do it, if you have to go to Ganga ji and do it, everything is available, from each single article to everything else; there is no need at all to contact us. If you abuse us, go on abusing — you are abusing a person. You cannot speak crookedly of the vidhan.

The vidhan is in accordance with vidhi, the speaker says. Go and do it at Ganga ji. The Lord understood and you understood; that is your welfare. If you have a problem with him, keep the problem; keep a personal problem with him, there is no India-Pakistan difficulty in that. But when they speak about the vidhan and say that people are frightening — that, he says, is very wrongly spoken. We are awakening you, so that consciousness may settle within you; we do it so that no difficulty may ever come in your life. If you have difficulty, it is Sanatan's own loss. If you turn negative, you will make ten people negative.

Now if a person is doing deepdaan joined with the correct vidhan, is doing deepdaan by the tantrokta vidhan, the speaker says, and everything is going well in his house, then he will tell ten people more and will only do right. He will do nobody any harm. Whoever is worshipping whatever he worships is spreading the benefit he obtains from it — the man whose job comes by worshipping a certain baba spreads that baba, saying yes brother, worship him, worship him. And those who, in the name of Masani, in the name of this and that, are worshipping pishachas, are worshipping pishachi shaktis and giving them grand names — those people are spreading that. So see this: when the right thing is being told, and good comes to you from it, you will tell only the right thing — that the puja of Hanuman ji should be done in this manner, by this tantrokta vidhan, and no dosha will attach to you in it. You are not going here to cut off someone's head and offer it. It is an ordinary matter.

In this connection, the speaker says, he wishes to say that of all mantras, the one most ill-used in the present time is the Navarna Mantra. There are some channels that are based on that very mantra, one in every two of whose videos is upon it. And the reference of Gita Press Gorakhpur is being given nowadays, that it is written there that one may do the japa without the Pranav. Brother, he asks, where is it written there that without a guru's upadesh you may accomplish the siddhi of the mantra, do the japa of the mantra, and obtain the adhikara of the mantra?

This was the very reason in earlier times, the speaker says, that things were kept so secret that nobody knew what a mantra even was. And in the present time so much publicity has been given to it that people now feel the mantra is nothing at all. Brother, this mantra has been called the mantra-raja. It has been called the king of all mantras. And regarding this mantra, in the Dev AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. — Bhagwati's Atharvashirsha, that one atharvashirsha by which alone the fruit of all five atharvashirshas is obtained — in that Atharvashirsha a full description is given regarding two mantras only. The first mantra is the Panchadashi of Bhagwati Rajarajeshwari, Ma Tripurasundari, Ma Jagadamba, and the second mantra is the Navarna mantra. And of these two, the Panchadashi too is running dangerously, that too people are going about teaching; and as for the Navarna, if you are a somewhat advanced-level sadhak then do the Navarna, do it without pranava — what is the Navarna, this is the Navarna, it is very easy. In television serials the Mahamrityunjaya mantra and the Navarna mantra have been torn to shreds; if some tantric performs a tantra kriya he is doing the kriya with the Navarna mantra.

In the Navarna mantra, the speaker says, marana of people is being accomplished by the name Chamunda. That is what is being shown. So with this mantra, the harm you are doing to yourselves, nobody else is going to do you as much. And when anyone explains this very thing properly, you people abuse him abundantly — that he is a fraud, a hypocrite, is looting, is frightening; there is nothing to be afraid of, do it treating the Mother as a mother. Are we, he asks, doing it treating her as a pishach?

Do it treating the Mother as mother and nothing will happen, they say — we have been doing it for ten years and nothing happened. Quite right, the speaker answers, nothing happened; and nothing will happen ahead either. Do ten births in place of ten years and nothing will happen. And, brother, it is a straightforward matter: when the discussion of a subject has been made in a thing like the Atharvashirsha, in the Upanishad, in the Dev Upanishad, when it has been made there, and its whole extended subject has been stated — then that settles it.

What do you take Siddha Kunjika to be, the speaker asks — do Siddh Kunjika Stotram, do Siddha Kunjika. Of what is Siddha Kunjika? Why is it? How is it to be done? What is the vidhan, and what will happen from doing it? Not the least difference does it make. It is written Siddha Kunjika, meaning siddhi will be obtained, so do it. That is all. And that much is enough: do the japa. There is no subject at all after the japa. Do the japa, do as much as you must, do the japa. What asana, what vastra, what direction — none of this is to be done; do the japa treating the Mother as mother.

So if japa is to be done treating the Mother as mother, brother, the speaker says, then do japa of the name of Durga ji herself. In the Mundamalan TantraAn advanced Tantric scripture describing cremation-ground rites. a full description has been given of what happens from doing japa of Durga ji's name. Japa the name Durga day and night. Do it — say Durga Durga Durga Durga. Why do you not say to japa the name Durga daily? One listener had sent him the matter that a devi sadhak should do japa of ten thousand — an ayuta, that is ten thousand — of the Durga name every day, and its whole mahatmya was described. He had sent it saying he had obtained it from somewhere. He says he will send it in the group for people to read, and asks why people do not promote that.

Being unauthorised, the speaker says, you tell others to do this mantra, do that mantra. In truth the harm is not yours. We are not going to go and see those who shout that they did not receive diksha and yet did it and suffered no harm. So who knows — perhaps he has received diksha, perhaps he wishes to do you and me harm and that is why he says it. This never comes into your mind. Someone writes there that we are speaking from proof, that this subject is stated here, that one should do it having been initiated; and he says nothing of the kind happens, we have been doing it for ten years, no such difficulty arose, do it treating the Mother as mother. Who knows, perhaps he wears the janeu, has taken diksha, his guru had the sadhana done by him properly — and he wants your harm.

Because vaimanasya, the sense of hostility, comes very easily within people, the speaker says: brother, by doing this mantra let him not go further than me. He is asking so much, he will do so much. This too could be the subject. Nobody ever reflects at all upon this. Only the thought that they are being stopped is what is visible.

The Panchakshari is being stopped for, the speaker reports the popular voice as saying — child, nothing happens. The Panchakshari Mantra is Shiva ji's; no dosha attaches in Baba's mantra; just do it. Sometime pick up and read the Shiv Puran, he replies. And the answer comes: why should we read? What will happen from reading? When without reading we have become so rich, when I have crores of followers, then what shall we do by reading? So they drown themselves, he says, and are drowning crores of followers along with them. This is Kaliyuga. How would Kaliyuga bear fruit? If everyone began to run by the shastrokta vidhi, catching hold of it — see, it is written, see, it is written, do it right, do it right — then Kaliyuga too would be troubled, brother.

In the time of Shankaracharya ji, in the time of Adi Guru Shankaracharya, the speaker recounts, Kaliyuga, being troubled, said: Maharaj, if you people go on taking avatar upon the earth like this, whenever it happens, then what Kaliyuga is Kaliyuga? By what shall dharma's legs be broken? Then you people will set all four legs standing. So this is Kaliyuga, and its effect too is what people are receiving, so they will certainly do it. Know this as well. Whether you are to escape from it or not is in your own intelligence, he says. If Bhagwati is joining us to this place, bringing us to this place, then he understands this much: that the Mother is keeping the intelligence right. If we are not running after crores of followers, after an income of ten lakh a month, after videos going viral, if it means nothing to us whether people live or die — if someone abuses us and we still say, it is not to be done, if it is to be done then it must be done this way, otherwise go to blazes, we have nothing to do with you, make whatever mistake you wish.

Otherwise, the speaker says, they go on building these personal relations with people: yes, yes, you are speaking rightly, absolutely do the Panchakshari, absolutely do the Panchadashi. Someone gives you diksha over the phone. We do it too. Someone will give diksha for nothing. All right, be happy — give ten thousand rupees and we shall give diksha. This diksha will be given, Shambhavi diksha, Ghor diksha, the diksha of the juice of malkangni; one does not know what dikshas are running these days. Give diksha writing whatever alarming name there is.

If a puja path is being done in your name at a tirtha kshetra, the speaker says, then in that you are being looted, is it not so? Now 500, 1100, 2100 rupees is looting, brother; bank balances are being increased. No expense is being incurred in the puja, all that is nothing, that is looting. If a puja is being done at a tirtha by your name and gotra, that is looting; you will not get it. But 15,000, 40,000, one lakh for a single mantra we shall give you, and on the phone at that. From it siddhi will be obtained. In that you are hardly being looted; there the guru ji blows the mantra into your ear on the phone from this side, and the Devi will appear in person and say, speak, child, why did you call. So sharp and dangerous is the siddhi. So you people enjoy that very thing, he says; take that pleasure.

There is no separate video for Shaligram ji, the speaker says. But just as the abhishek and shringar of Narmadeshwar ji happens by daily rule, so Shaligram ji's daily shringar and pujan will also happen, and abhishek will happen. And he is never to be separated from the Tulsi leaf. Tulsi leaves will always, daily, remain upon him.

A murti of Ganesha ji is never to be fixed at the main door and the like, the speaker says; a pratik chinh is what is placed. He refers to the Ganpati ji anushthan that had just been held and to the swastikas that were sent out from it: in it there was japa and havan over ten days and a nine-kund video, and in that video it may be seen how the swastikas were placed upon the mekhalas and their pujan performed, and only then did they go to you. So such symbols you may place in front of your house — you may place a swastika, you may place Bhairav ji's trishul. But do not seat an adorned Ganpati ji at the main door in that way. Place a symbol. And if you do seat Ganpati ji, then arrange for his daily seva and puja there. In his view, he says, the pratik chinh is the best.

If very many obstacles are coming in an anushthan, the speaker says, then Ganesha ji's puja is absolutely essential. For at least a sava mahina, or from Chaturthi to Chaturdashi, or from Chaturthi up to the next Chaturthi, from Krishna Paksha to Shukla Paksha, or Krishna Paksha to Krishna Paksha, or Shukla Paksha to Shukla Paksha — that is, one full month — do path of the Sankat Nashan Stotra, the Sankat Nashan Ganapati Stotram. By that, the obstacles and hindrances of this anushthan will be destroyed.

Whenever excessive obstruction begins to come in an anushthan, the speaker says — let it be an obstruction of any kind, relating to money, relating to the body, from disease, from an enemy, so that your anushthan simply cannot be completed — then take hold of Ganpati ji directly, and among them the best is the Sankat Nashan, which is his twelve mool names, the mantra Prathamam Vakratundam cha Ekadantam Dwitiyakam and the rest. Begin one recitation of it each day. That much is a great deal. Within a month Bhagwan Ganpati gives his full effect. Kalau Chandi Vinayakau, he says — it is not for nothing that Vinayak has been named so for the Kali age.

The subject of the Navchandi Anusthan is on the channel, the speaker says, and anyone can do it. Do it by the Mahavidya krama. You may also look at it in the Shri Durga Archan Paddhati published by Thakur Prasad; there too this subject is stated. If you wish, a Navchandi anushthan by the Mahavidyas krama will take nine weeks. You will begin on a Sunday and complete on a Saturday. Let there be one Chandi — doing it in this way, perform the anushthan nine times. It will happen easily and will not be a burden.

A listener reports that at a Shiva temple today a woman was doing the full parikrama of the Shivling, and that she told her a half parikrama of the Shivling is done; the woman replied that they always do the full one, and asked where she had learned it from. Quite right, the speaker says — where did you learn it from? She does the full one, she does the full parikrama of Shiva ji, that is what she is to do; she has been doing so from before. Even if you give her proof she will say, from where are you stating useless things? Yes, do your own puja. So it is right, and it is not to be said. There is no necessity. You are speaking for someone's welfare, but it seems to her that you have become more learned than her, that she has been doing Shiva ji's puja since childhood — she may curse you on the spot. That is why do not speak to anyone; leave it.

At one place a Navchandi, or perhaps a Shatchandi anushthan was going on, the speaker says, and some of their own people were there; a discussion broke out over the ahuti of vach — brother, do not give the ahuti of vach taking it with sakal. Where is it said not to give the ahuti with sakal, someone asked. One who asks where it is said, the speaker says, means that he has never looked into the Durga Archan Paddhati or into the granths relating to the yaga of Bhagwati Durga at all. The durga-kalpadruma-tantra and the like, or the Sharada Tilak and the like, or the places in whichever granths where the matter of havishya has been discussed — those granths he has never looked into, or his guru ji never told him. It is a straightforward matter. The reason is clear there as to why it should not be given.

In his view, the speaker says, it is not proper even to speak such a thing. If you say it, it will seem to them — their difficulty will not be that they did not know and you told them. Their difficulty will be: brother, we are learned, we have had so many Chandi anushthans performed, we have performed them, and to this day nobody said this, so how has he said it? The matter sticks right there. That is why one is not to interrupt at all. Sometimes, he adds, when going to some kshetra to perform pujan, one falls in with such pandit ji folk that one thinks — had we sat down to do puja wearing a mask, we could have laughed inside. Merely from hearing the svastivachan it seems the puja is done and the devatas pleased. It happens with us too. What can be done? One cannot say it, because if you explain it to them from the svastivachan then this issue arises: ah, so you know more. So, brother, be happy yourself, you are the devata here. That should not even be your subject or mine. If a correction is to be made, let it be made tactfully; if the next man's ego begins to be hurt, let it go. Some people do it under compulsion, some knowingly make it a habit; there you can do nothing.

A listener says he telephoned ten relatives to have an anushthan of the Mahalakshmi Ashtakam done, and that one or two did not do it. So will all ten do it, the speaker answers by name — then everyone would become a crorepati. And if everyone became a crorepati, then the challenge among themselves would become quite tough. That is why Bhagwati too runs her maya; how would she have it done by everyone?

Asked about a sankalp of the Hanuman Chalisa taken for five days in which obstruction is coming in the anushthan, the speaker says this means that even if your Kuldevi is awakened, someone who at present is receiving your puja and the rest wants that it should not be found out. Therefore do the pujan of Ganesha ji and of Kshetrapal and the like. Then this will be destroyed at once. This dosha will end at once.

Addressing the questioner, the speaker says that for your own sister you can absolutely do this; there is no problem in it, for a sister and the like. But the direct problem relating to the field she is in should be tackled properly. Here the subject has become that it is to be done for wealth, because her money-related problem is very great. Now this thing has happened after marriage — the troubles are of the in-laws' house. That will not be her problem alone. There must certainly have been some problem in the house into which she has been married. So you should examine the whole root there.

If it had been a matter from before the marriage it would have been different, the speaker says. Since it is a matter after the marriage, then more than the sister it becomes the subject of your brother-in-law there. So first examine the whole root subject of that house: what puja they do, what they have abandoned, what offences they have made, what the matter is; and look at the kundali too of the brother-in-law who is the head of the house, and matters relating to Vastu. Then gradually correct, and have corrected, whatever deficiency or excess seems to you in it, whatever can be done.

By your doing it alone very much will not happen, the speaker says. They have their own prarabdha and karma too. There must certainly have been something else in that house as well. So do that much, and along with it let them also do something. At the least, take it that let them do Deepdaan at Diwali. Let them simply bathe every morning. Let them do path of the shastra names and the rest. Let them do Tulsi ji's seva, let them do path of the Tulsi Stotra, let them do stuti and so on. If there is a Lakshmi-related problem, let them do stuti path of Lakshmi ji and Kubera ji. Then the money-related problem will gradually be removed. If you do it alone it will not happen; they too will have to do it there.

Asked about khil, the puffed form of rice, for the five days of Diwali, the speaker answers: yes, absolutely, you can do the sahasrarchan and the rest with khil. To another questioner he says the reckoning differs: your people do it by the Amavasyanta reckoning, we do it by the Purnimanta, after the Purnima. For us the ending is at Purnima; from the day after the Purnima the new month begins. So begin from whenever it begins where you are.

The Radha Kripa Kataksha and Tulsi Vandana may absolutely be done, the speaker says. The Ashtalakshmi Mala Mantra may be done in the five days of Diwali; 1100 paths will be completed in five days. But if you wish to do the Ashtalakshmi mala mantra, first send it so that it can be seen once which one you will do — whether you are doing it according to a Yamala granth, according to the Tilak, according to which authority and which one. That should be looked at. What is the reason? When you read the mantra and the phalashruti you will understand. If you do it without knowing the whole subject there is difficulty, because there is a matter in that too; then it becomes a somewhat difficult business and will not be proper.

Addressing the questioner, the speaker says that absolutely everything has its own mahatmya. It is not that merely by doing puja path the Vastu will be pacified. This will certainly happen: the calamity produced by the vastu dosha, on account of your japa, tapa, pujan, path and vidhi niyam, will not be able to give its effect for as long as that continues — it will become inactive. But it is not a permanent solution. Suppose that after a year, two, four, five years the effect of your pujan path has diminished for some reason: then it will again increase its effect. So its full nivaran is essential.

When you do a sahasrarchan of Bhagwati Lakshmi, or a sahasrarchan of anyone, the speaker asks: with what are you doing it — with fruit, flower, dry fruit, with what? Flowers and the like will go to Visarjan; the pushpa and the rest will be given visarjan. Kumkum and the like you may use in the form of a tilak. Ashtagandha and the like you may use as a tilak. If you are doing the sahasrarchan with mewa, that is with dry fruits, then everyone may eat them in the form of prasad.

Addressing the questioner by name, the speaker says the subject relating to negativity in the house is separately available on the channel — how, if negative energy is present in the house, we should do japa, tapa and the rest. Listen to that subject; there are two or three videos on the channel and it will become fully clear. If you wish to do japa and the like: how it is first to be done in the temple, then how the Chaukhat pujan will happen, how the nikasi will be done so that no untoward effect falls, and then gradually you will do your japa in the house. The greatest problem in doing japa at home is that if negative energy is present in the house, its upheaval increases. Whoever's aura is weak, whoever does not do japa and tapa, or whose aura is more sensitive, they will begin to be given trouble — both directly and indirectly.

In the Kalka Yogini sadhana, the speaker says, an invitation is not to be given a second time. The invitation is given at the first time only; from the next time onward you will then do it at home. Asked about lamps, he says it is excellent if you light a lamp of mustard oil as well. It is not necessary that only a ghee lamp be lit. You can light one of mustard oil too.

Addressing the questioner by name, the speaker says that if offence has occurred towards different forms of the Lord, that is towards different swaroops, then take the sharanagati of Shiva ji, bathe in Ganga ji and the rest, and perform the PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. vidhi there. The meaning of prayashchitta, he says, is that you do japa of any mantra taking a sankalp of prayashchitta. And do daan and the like; ask forgiveness there from the heart, and the Lord will certainly forgive.

Asked what should be done the next day with the kamal gatta that is offered while doing path of the Lakshmi Mala Mantra ashtaka, the speaker answers that for as many days as you wish to do the japa, you may do the japa again and again with that same kamal gatta. If you are doing archan, then the matter is different. If you are offering it after archan, then that much will go to visarjan. If you wish, you may also plant it, so that a lotus may blossom in it, if that is possible for you.

A listener says that yesterday a deepdaan with the coconut shell was done and the coconut burned, and asks what should be thought of it in the morning, whether it is inauspicious. There is nothing inauspicious, the speaker answers. The coconut will burn. In the deepdaan and in the khappar, in both, the coconut will burn; it is bound to burn. What is inauspicious in it? The more the coconut burns, the more auspicious it is. In the khappar vidhi, sometimes the khappar coconut is wholly reduced to ash, sometimes it remains a little burnt. In the deepdaan too it sometimes burns a little and sometimes fully. There is no difficulty from that. Whatever burned, burned; give Visarjan to what remains.

For the sake of rin mukti, the speaker says, light one separate lamp each time. On the question of those in whose gotra there is an irregularity, and how they may take part in an anushthan that is being held — where there is irregularity in the gotra, he says, you will take the sankalp and give the sankalp according to whichever gotra is your father's.

For the rest, the speaker says, you, or a sadhak of that level, if you have done the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of some Mahavidyas, then by their effect those things are destroyed or are removed. But then a siddha sadhak is needed. If a person who has done a small purashcharana makes the prayoga, difficulty will arise, and after that it is going to make no difference. However many masanik ugratmak shaktis there are, by the effect of all of them these things are destroyed.

This has been spread as a mere kidwanti, the speaker says — that wherever things of this kind will be used, the mahashaktis will withdraw. The whole world is pervaded in the class of Narayan. Bhagwati Prithvi is verily the form of Bhagwati. Excrement and urine and the rest go upon her — does she then cease to show grace? Is there anyone more patient than she who bears the earth? Is her puja then not done? Or does she not show grace? So it is not that if a prayoga of that level is made against these things that are used, everything will be destroyed. By the effect of the prayogas relating to Pratyangira these things are destroyed at once — but the point is that the person should have accomplished siddhi in it. Otherwise it is again a sadhak of that same level, and in bhagatvaal it is the same business of removing and cutting.

It may absolutely be done for the sake of dharma-raksha, the speaker says. Do Deepdaan as much as you possibly can. If you do the amla deepdaan now, it is most excellent. Every day at evening, do a deepdaan of five amlas each time. This too is had done every year, he says, and all the videos are put out; they will all be sent again. So all that should be done. If you do the amla deepdaan too, it is most excellent.

The lotus flower in the main puja, the speaker says, will be for the sake of the asana, before Bhagwati; and pujan may be done in a photograph as well. From boating and river rafting too, he says, this dosha will attach. If you enter into the river and go, then the dosha will not attach. It is when you are going along over the river. If you touch it and apply it to your forehead, then the dosha will not attach.

Of Ma Chhinnamastika the speaker says that one may pray by awakening the name — that much can be done. Asked whether, when a sarovar or river is not nearby, punya will be gained by bathing after putting Gangajal into a tub, he answers that it certainly will. Even if you do not put Gangajal in, if you bathe remembering her, then too the benefit will come.

A listener says that not desiring material happiness in the sankalp of a guru-given mantra is being kept to, which the speaker calls a very good thing. Of suffering great distress in the Guru's dasha he says that it is certainly happening, and that they have already discussed the reason. The listener then says that their guru ji has become brahmalin, that there was a matter of his pleasure and an offence, and asks in what manner puja and archana should be done for release from it. Do the maximum japa of the mantra given by the guru, the speaker answers, and offer it for his sake.

Asked what preparation should be done for the Diwali sadhana, and whether it is up to Ashtami or Navami, the speaker answers that for the Diwali sadhana the five-day sadhana will run from Dhanteras up to Bhai Dooj. On the day of Navami, as far as possible, or on the Dashami, the subjects will be discussed — up to the Dashami of the Krishna Paksha. The Ekadashi and Dwadashi, two days, will be in hand. For the rest, he says, he will go on putting messages in the group, and if it is possible he will come live and discuss further.

A listener says a kalash was made but turned out small, and that some articles could not come into it. No, brother, the speaker answers — then take a larger kalash. At the time of Dhanteras bring another kalash, a large one, and shift all the articles into it. The articles should not be outside the Kalash. When we made the Kuber kalash last time, he says, all the material came into a small kalash. This time, when the Swarnakarshan kalash is made at Dhanteras — the point is that the more you people are getting involved, the more we too are increasing our own things; we are not reducing them. You people see how these things are increased.

And always remember one thing, the speaker says: however many videos are broadcast on the channel, however many people are somewhat visible, the core people and the whole core subject are never broadcast by us; the guptata is never broken. Only that much subject goes before you in which no harm may come to anyone who sees it, so that no vidhan of mine is revealed before people — whether it be that of Swarnakarshan Bhairav now, or the matter of Navratri and the rest. The core tantric pujan and the like that takes place is simply not to be shown in the discussion; they do not show it. Whoever may say whatever for that, however much anyone may beat their head that this is not told and that is not told — it will not be told. If we show that thing, then, brother, people are seen sitting on a corpse in the shamshaan doing japa; go to them if you want to see a street show. We do not show that. It is a plain matter. And as for a video of the inside of the tantra peeth, some people also forbid it, and we too understand why it should not be made — so a video of the tantra peeth is never made.

And this guptata will always remain, the speaker says, whether or not people take part in the anushthan; that is Bhagwati's will, not their own wish. Whose sankalp is made by the Mother's will, how it happens, how much divinity there is — from as much of the subject as goes before you, you can infer that yes, it is certain that fifteen to twenty per cent of the core subject we hide, that that subject is not to be shown. In this subject that is before you, your maximum thing is covered up: yes, all right, see, this is the thing, be encouraged by it, see in what manner it is happening, and do it yourself too. There is never anything here of the kind that you should stop doing it and we shall do it in your place. No, that will not be. We always say that if your anushthan is going on, then it is your responsibility that you too should do it at home, and only then will you obtain its benefit. It is not that you sent ten lakh here and now he will go on offering puja, flowers and prasad for us all our life while we take our enjoyment here. Then there is no benefit at all.

It will come again at the time of Diwali, the speaker says; bringing it now is not proving possible, and they will make the effort again — because only when the anushthan happens will the abhishek and the rest happen. When a single mala is completed alone, he says, doing that much becomes very difficult. The ordinary vidhi that has been given for pratishtha and the like is available on the channel; look at it and see how much procedure there is in it. Now when a special one is being done by the tantrokta vidhi vidhan, then time, money and material are all consumed more. When an anushthan keeps happening, the availability of people is there in it, sadhaks are there. They come together at once and do a little, so it happens quickly and happens well too. Alone it is not possible to do that much, which is why it has not been kept at present. Then as soon as an anushthan of four or five days happens, it will be done in that. And do it on RudrakshaA sacred seed strung into rosaries and worn during shiva worship., he tells the questioner — that will be more excellent.

It is done with the ordinary mantra, the speaker says, and afterwards you may also do it with a Samput of the sahasranama and the like, or along with the sahasranama. Which mantra to use — you will understand it yourself when you do all this path. As, for example, you are doing path of a sahasranama, and somewhere in it there is mention of Bhagwati's name that kumkum is exceedingly dear to Bhagwati, kumkumapriya. Then this means that at the place where we offer sindoor in the shodashopachara vidhi, there the kumkumapriya mantra and the rest may be used; or you may make the offering while reciting both these mantras together.

In the same manner, the speaker says, where Bhagwati has been called vastra-alankrita, where she has been called vaidurya-mani-bhushita, that means the saubhagya sutra and the ratnas and the rest that are to be offered for ornamenting — in that place we can use these mantras. Where Bhagwati has been called madhupriya, where it is being said of her that the naivedya of honey is exceedingly dear to her, then this means that when in the shodashopachara pujan vidhi we offer naivedya and the rest to Bhagwati, there we shall recite it. So you will have to understand this in whatever you are doing path of — whatever shastra name or stuti. You will have to extract it and then set it there and practise it. You may also use different stutis and stotras and the rest as one.

A listener asks about the water kept for the Lord's achman in the daily puja — that after doing the nitya pujan karma and before the sankalp, water should be offered on the earth for the Lord's achman each day, and that puja should be done keeping water only for achman — and asks where the water for the sankalp is to be taken from. It is for this very reason, the speaker answers, that two achman patras are told to be kept. With one, the pujan of the devatas will be done; with the second, one will do one's own achman and the rest.

A listener says that some people come and offer lemon, egg, liquor and the like at their Mai's place, that she does the cleaning of the temple, that a feeling of disgust arises in the mind and while trying she removes them and puts them into the trees, and asks whether this is right or whether they are not to be touched. It depends, the speaker answers, on which form of Bhagwati it is. If substances of that kind are also used there, then you should not feel disgust. It has been offered for the sake of the shakti, so you should not keep such a matter in your mind.

A listener says that in the Sirohi and Udaipur region of Rajasthan the stealing of a vigraha of Bhagwan Ganesha is held very auspicious, and the stealing of Bhagwati Tulsi is also held auspicious, and asks whether this is a superstition. See, the speaker answers, we have never anywhere read this to this day. Now the people of the Rajasthan and Udaipur region and the people of the Sirohi region and whatever other sadhaks there are, if you are listening to us, then send us the proof of this — is it true, is it untrue, is it a superstition? If it is some kind of kidwanti, or there is some such matter, then tell us. According to him, he says, it is a wrong thing; but if there is some such matter, some event of the pauranik age about doing theft, then let us know — we too shall come there to steal Ganpati ji and Tulsi ji in order to become rich. According to us it is like gold, and the dosha of stealing gold attaches in this. For the rest, you tell us. Stealing a dev vigraha is a very great offence.

A listener says that a diksha has been obtained by some Brahma-equivalent shakti coming in the form of a sawari, and that there is at present no contact with a guru, and asks to be favoured with guidance. This has become a paralaukik matter, the speaker answers. It is not possible to give guidance in this way in it.

A listener writes that by his guidance and Mahalakshmi's grace, one who does not know even how to make tea made kheer yesterday for the first time and offered its bhog to the Mother, though the milk fell a little short. Very well, the speaker says, addressing her by name — it is a very good thing that today you have made kheer and offered it as naivedya to Bhagwati. Sometime make full kheer as well. As for us, he says, whatever divine dish we make, we offer its bhog to Bhagwati and say: Mother, you do it yourself, give it whatever name you wish to give it. We too keep making new inventions.

A listener says that the chaukhat of the house is of black granite, that white tiles are laid in the house, and that the black granite is at the same level as them, and asks whether that will be the chaukhat. No, the speaker answers — it is level, so it will not be by colour, brother. You have kept black and white, that is fine. But the meaning of a Chaukhat is that it should be a little raised; make the height. Lay one more line of granite. Then it will become a chaukhat.

The Aparajita kavach will be available at the time of Diwali, the speaker says. Asked about the archan of Kali ji on every Amavasya, he says: yes, absolutely — we have already told you. Asked what should be done to correct mistakes, he answers: the mistake has occurred; it is not to be repeated. Do PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. and move ahead.

Asked about the leftover wick of the Akhand Jyot — whether it should be given visarjan or put to some use — the speaker answers that if it did not burn and has simply remained over, then too you may keep it. And if he is speaking of the burnt Khadi Batti, then that too you may use in a tilak and the like. The grains of akshat on which japa has been done, he says, you may feed to birds.

A listener writes that she was suspended by the Collector, that the department had the stain of a woman-related case put upon her, that when the stain was not proved she is being blackmailed to withdraw the complaint herself, and that for three years she has not been reinstated. Addressing her, the speaker first asks whether she cannot take any legal proceeding for this — when it has been proved that you were right and a wrong accusation was made against you, and even then reinstatement is not being done, can you take no legal action in this? Why are you yourself being told to withdraw the complaint? The problems of government departments, he says, must be admitted to be very strange; when it has been proved that the girl was not at fault, then reinstate her, what is the problem in it. If you are having a difficulty of this kind relating to a government department, he says, do one thing. When the people of a government department become caught in a problem of this kind especially, then — whether you have a guru or not makes no difference — do path of one chakra of Bhagwati's thirty-two namavali daily by the chakra vidhi at night time. Offer a bali of a pomegranate. If you cannot offer a pomegranate bali, offer a bali of a nutmeg. And pray to Bhagwati for the sake of justice.

How will the vidhi be, the speaker asks, and answers: first of all we shall do guru smaran. If it is done wearing red vastra and a red asana, it is most excellent. Two lamps will be lit, and there will be red wicks in them. One lamp will be of mustard oil, in the name of Batuk Bhairava ji, and the second will be in the name of Bhagwati, a lamp of ghee. Facing east or north, wearing red cloth. First do guru smaran. Do path of the Sankat Nashan Stotra of Ganpati ji. Do path of the 108 names of Bhairav ji — let these three paths happen at the beginning.

After that, the speaker says, do path of the thirty-two namavali by the chakra vidhi. Its PDF you will find on the channel. Take the sankalp: Bhagwati, may I obtain justice; the matter is of such and such a kind, grant justice in it, I am in your refuge. And one chakra vidhi means you will have to do the path thirty-three times. Do that path by that vidhi and offer it to Bhagwati. Keeping camphor in a vessel and placing a nutmeg upon it, kindle it. In this there is no rule or prohibition of any kind for you about eating and drinking. Eat and drink what you eat and drink; run your household as it runs. But if you do this work after 8 or 9 o'clock at night it will be most excellent. From when to when is it to be done? Begin from the Ashtami of the Krishna Paksha and go on continuing until this problem is solved; or from the Chaturdashi — it is to be done in the Krishna Paksha only.

Besides this, the speaker says, if it is possible, whenever you get time, go to Bhagwati's temple, offer dhoop and deep to her and keep making prayer and petition. And if you wish to find a solution to the problem very quickly, to get out of this problem quickly, then on every Ashtami certainly do the pujan of even one girl. Even if one girl is found, a girl within two to ten years of age. Let her not have become rajaswala — nowadays girls become rajaswala at a shorter age too, so keep that in mind. A girl who has not become rajaswala; there is no need to see caste and the like in this way, but if a girl of the Kshatriya varna is found, it will be most excellent.

Certainly do her charan pujan, the speaker says — that is, the pujan of her feet. Wash the feet well. Having washed them, do their shringar and the rest, and then offer her naivedya and the rest. Whether kheer, puri or chana — whatever she can eat, feed her that. And send her off after giving her some gift and the like along with dakshina. Do this on every Ashtami and you will very soon be freed from this problem. And whoever is listening, in whosever life there is a state-related problem, if they do this prayoga, then Bhagwati shows grace very swiftly indeed.

If there is no YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., the speaker says, there is no adhikara for Vedic path. Practising the AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation., the Rudri and the like is improper, because the adhikara that is even for practice is obtained from the yajnopavita. The stuti made by Upamanyu ji in the Shiv Puran gives fruit equal to the Rudri. That you can practise. And in place of the Atharvashirsha you can do path of the Suktam, tantrokta.

In the ninth house there is a Grahan yoga of Chandra and Rahu, and the lagna is Vrischik, the speaker reads out — then Rahu becomes your Marakesh. It cannot be told merely like this, he says, but as to the remedy in it: a Pitru Dosha arises directly. And more than pitr, there is the presence of a matri-related dosha here. Do the seva of your own mother. Since it is the ninth bhava, it is the bhava of bhagya and along with it the bhava of dharma too, so do the seva and puja of Bhagwati and Shiva ji as much as you can. Since it is Vrischik, your Mangal Dev should be good; always keep Mangal auspicious.

On Tuesdays, the speaker says, do Bhagwati's seva by going to the temple. Make Bhagwati's Chaukhat fragrant. Whenever Rahu troubles, or a grahan dosha and the like is formed — go to Bhagwati's temple and wash her chaukhat, do its shringar, make it fragrant with itra and the like, apply kumkum, apply ashtagandha and the rest, and kindle a lamp and the like upon it. By this Bhagwati is very greatly pleased and the dosha ends swiftly. Or if you do it outside the chaukhat of Bhagwan Shiva, or upon the chaukhat, then too, by the pleasure of Kirtimukh ji, all this sorrow is removed.

Asked what should be done when the head begins to become heavy from a long japa done during the day, the speaker answers that if there is no practice of long japa then difficulty will certainly arise. Until the practice comes, do less. The head will certainly become heavy — if it is drawn out long, the head will be heavy and the body will be heavy.

Tell them to cut the whole tree with the stalk and offer it, the speaker says. Why are you plucking leaf after leaf and bringing them? Offer it to the Lord along with the thorn; in that too there is full punya. If you are to do as you please, then do entirely as you please. Nobody is stopping you.

A few days ago, the speaker says, they had gone to a very good temple of Bhagwati; the people who were with him all offered flowers, naivedya and sweets to Bhagwati, and the pandit ji who was there was reciting the mantras of Bhagwati, all those relating to Saraswati. But he was not reciting any mantra fully. Sarva Mangala Mangalye Shive Sarvartha Sadhike — and then he would fall silent. He spoke four or five such mantras, had them do their own puja sankalp, and outside we were in distress: why is he not reciting the mantras fully? So he said he was not reciting the mantras fully because Bhagwati, hearing the full mantra, would show grace, and the dakshina you are giving is a hundred rupees. That is why he was reciting even the mantras half and half. One is not to be troubled by this, the speaker says: let them do what they must do — we are to complete our own pujan and seva in full.

A listener says a widely followed sant states that Pitru Dosha is nothing at all, that if any dosha attaches or any illness comes it is one's own karma from a previous birth and one should only do japa — and asks whether treatment should then not be taken. The answer to this has been given many times, the speaker says. And that sant is certainly not greater than the Shankaracharya Maharaj, who has mentioned this subject with proof. And if these subjects are mentioned in the shastras, how can you refuse them? It is true that it is the fruit of one's own karma. But for that too the means have been stated, have they not — that if this dosha is arising, what the causes are behind it and how its nivaran is done. The whole matter will not come out by nam jap alone. If the matter came out by nam jap alone, then why would all these many subjects be discussed? It is a straightforward thing.

Now the guru ji of theirs, the speaker says, whose podcast is going viral and which people are watching and hearing — their statement is that among us Tulsi ji is not offered in the Lord's naivedya. But it is a shastrokta statement: in the Shiv Mahapuran too, in the Shankhachuda prakaran just now, it was seen before us that the Lord gave the blessing, gave the boon, that only when Tulsi ji is offered in the naivedya will he accept that bhog, and otherwise he will not accept the naivedya. You will find proofs of this in many places. But those people say no, Tulsi is offered only upon the Lord's shri charan; if it is offered in the naivedya then the naivedya itself will become jhoota. Now of her who has been called the very prasad of Hari, that the Lord does not accept naivedya without putting in a Tulsi leaf — in a tradition of theirs of two or three hundred years ago this thing is being said, that the Tulsi leaf is simply not to be put in.

You all know, the speaker says, that the parampara in which that sant stands is one in which those people do not keep the Ekadashi vrat and the like. So if you are initiated in that parampara, then follow the rules there. And what is not in that parampara — it is best for a householder to walk within maryada in accordance with the householder's state. They have also mocked the subjects of Shradh, he says; you will find such videos.

This becomes excess, the speaker says. When you wear the garb of a sant and crores of people begin to ask after you, then falling into self-absorption a person speaks many kinds of ashastriya words, by which the harm is only to ordinary householders. You will find such videos in which he is saying: someone died, what will come of feeding laddus in his name? What will come of the mourning and weeping you do for thirteen days? In place of that, do nam jap and his sadgati will happen. It would have been proper, he says, to say this — that the divinity will be obtained by him when nam jap goes on together with the feeding of laddus. But to forbid it straight out is improper.

With the Pitr Karma Vipaka and the rest, the speaker asks, and all the many subjects the rishis and munis have taught and gone — have you then become greater than Parashara ji, have you become greater than Vedavyasa ji? Vedavyasa ji, who composed so many puranas, within which the subject of the Srimad Bhagavat ji then comes to an end; the whole subject of Dhundhukari comes to an end; all the subjects come to an end, do they not, if his words were to be accepted in that manner. Karmakanda has no importance, only do nam jap — very well, there is no need, do not light dhoop and deep. Then why is so much shringar of the Lord being done there? We shall only do nam jap. So much flower is being thrown along the way, so much pushpa with which he is decorated by shringar — why? There the bhava arises, and in our puja the bhava begins to appear as hypocrisy. That is the problem.

Addressing the questioner by name, the speaker says the subject of Khilaya-Pilaya is on the channel. How the cutting of khilaya pilaya is to be done, how mantra japa and the like will happen in it — the whole subject is on the channel. Search for the video and see it. Write khilaya pilaya, he says. Write Rajtantra and search, and it will come up.

A listener says the pandit ji told them that flowers are not offered to Ma Kali in the evening. Now, brother, the speaker answers, at our place there are four shringar pujas. We do the Mother's full shringar in the evening too, and then again at night. At our place it does happen. We have been seeing it since childhood and always see it. Beyond that, one does not know.

A listener says nazar strikes the business, and strikes her too, again and again, and asks what should be done. See, the speaker answers, if the matter is only of Nazar, that nazar is striking, then it means that the sensitivity is more than it needs to be. The Aura is in a very delicate condition. The aura is to be made hard. And from where will the hardness come? So one's own mantra japa should be of that level. The anushthan, along with havan, should be of that level, so that our aura, and the energies present in our aura, the positive energies, become firm and hard. Then protection will be formed.

Asked what a dedicated sadhak should wear upon his body as ornaments according to the tantrokta vidhan, and what their importance is, the speaker says it depends also on which sadhak it is and of which devata he is a sadhak. Bandhs should be upon the body: a baju-bandh, a kamar-bandh, and one on the manibandh too. First of all, if we look from the top downward, there should certainly be a shikha. If it is a woman, a sadhika, then her shikha hair too should never be loose. There should certainly be a knot tied there — it will be only with a knot tied.

After that we come to the neck, the speaker says: at the neck there should certainly be a mala, and a Kavach relating to one's aradhya should always be there. As, if you are doing the seva puja of Bhagwati, of Kali ji, then one of the kavachs relating to Bhagwati Ma Kalika should certainly be at your neck. If it is in silver or gold it is most excellent. And along with it a RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala relating to them at the neck. After that is the bahu-bandh of both arms, the baju-bandh. You may wear it on both; at the least there should certainly be one on the right. Rudraksha at the manibandh, and on the right hand, along with the kalava, along with the Raksha Sutra, there should be rudraksha and the like — at least at the time of sadhana it should certainly be there.

Then at the waist, the speaker says, one must certainly keep one's own navel protected. So for the protection of the navel and the protection of the waist, there at the waist you may, if you wish, wear a chain of silver. Or else make a thread and the like Abhimantran and wear it along with some tantrokta materials — that is most excellent.

And after that then the feet, the speaker says. If it is a woman, then if she does sadhana without payal it is not proper. If a woman has not worn a bala on her hand — sadhikas should wear a bala on the hand. Girls nowadays wear nothing at all on the hand; theirs is a frivolity of a different level altogether. A sadhika, and the hand empty. Parents too should put gold in the child's hand. The more gold there is in a daughter's hand, the more the Lakshmi of your house will increase.

If you cannot make the whole thing solid gold, the speaker says, then there is that shakha-pola kind on which a leaf of gold is fixed. Have her wear that kind; it stays cheap. But keep gold in the daughter's hand. Gold cannot come into a boy's hand — keep silver, keep copper. But keep something. If there is payal on the feet, then there is increase of the parents' wealth; and she is the mistress of the husband's house, the mistress of the household, so there is increase of Lakshmi.

And know this, the speaker says: of the negative shaktis, however many there are — when a woman, a mother, a sister, wears payal on the feet, then their capacities are diminished by it. This will not happen by tying a thread on the foot; but if silver payal is worn, then more than half the protection of the body is accomplished from there itself. So it should be worn. Only after that should the sadhana take place. If you are sitting to do sadhana, then payal on the feet, bala on the hands, or whatever you can wear; if you wear bangles it is most excellent, and otherwise there should certainly be a bala and the like.

Besides that, of a man, the speaker says, the karna-chhedan samskara has today become a subject of joking; he sees many people, great celebrities and people of jyotish, saying — karna-chheda came from where? It is one of the sixteen samskaras, brother; the karna-chheda samskara does take place. It too has its tithi and nakshatra and the rest. The ear is pierced with the utterance of Bhadrakaran or such mantras. In both ears. It is not merely a jyotish remedy, that Budh is bad or Shukra is bad, or that some children were dying and so the ear was pierced — that subject is separate. But the karna-veda samskara has been happening.

But the karna-veda samskara has been happening, the speaker says, and gold ornaments should certainly be there in the ear of a male sadhak too. That thing is not for a fan of a certain singer, that if one is to look cool one should wear it — no. It is a rule. If you are running by the tantrokta method, then have both ears pierced properly, at the right time, at the right muhurta, with the utterance of mantras, and certainly wear balis of gold in them. And for a woman it is compulsory. If there is no gold in the ear it is poverty; if there is destitution, that subject is different — but at the least let there be a small stud, only let it be of gold, and that is most excellent. In the nose of girls, of maidens, of women, there should certainly be gold in it.

Without gold, the speaker says, in all this the devatas are then not pleased. The mantra japa does not give full fruit, because an absence of Lakshmi is seen. There is no devata in Sanatan who is not endowed with Shri tattva. And if you are doing japa devoid of Shri tattva, then it means you have gone into the matter of virakti; and if you do a thing by force, then it will not happen. You are a householder: take on the Shri tattvas in accordance with the maryada of a householder and then do it. In gold the measure of Shri tattva has been held to be the greatest. So in the nose of women too there should be gold, and in the ear also gold. And the more you do seva having done shringar properly in accordance with the householder's maryada, the more excellent. There is the importance of a single garment; today that is not possible, and people wear stitched cloth and do it — very well, that is all right.

But at the least, the speaker says, never keep these things empty on the hand, on the foot, on the waist. Women should never keep their waist empty. The case of men is different, since they are shy; they are troubled in half measures — if they wear it someone will tease them. All right. But if you are a sadhak, then wear it. Do not look to what people say; it is not as if you are going about without clothes. So a woman's waist should never remain empty. If it is possible, wear even a single strong silver chain at the waist always — especially if you are a sadhika.

If all these things remain present upon your body, the speaker says, then for one thing your Shri tattva will never be diminished. The house too will be full of wealth and grain. No dosha will attach. And this one subject that comes — that someone steals the energy of the mantra japa, that Abhichara dosha and the like arises upon you, that someone makes a tantra prayoga — it will not remain so easy. See, he says, that ornaments are offered to Bhagwati too.

One thing more he will tell, the speaker says, although it is not proper to speak it — and after this he will end the live. This is a prayogik matter of tantra. In those houses in which the presence of a devi remains, where there is some principal Yogini shakti of Bhagwati, of a very compassionate disposition, one who does not give any answer to anyone's tantric abhichar prayoga and the like — such shaktis, who keep saumyata. In the houses and kulas of very many people there is the presence of such shaktis. These shaktis become angry and wrathful in the rarest of cases; otherwise they are very saumya. But the difficulty lies here, that the sadhaks of the Bhagatvaal region create a great deal of trouble with shaktis of this kind.

Because within them there is capacity, the speaker says. Many kinds of Upadevata-category shaktis run under them, obey their word and seek their refuge. So people wish to take shaktis of this kind and keep them at their own place, and for this they perform various kinds of tantric prayogas. Everyone has his own vidya. So for your information, he says, know that for the sake of protection from these vidyas, at all the tantric parvas that occur — whether the Mahanishitha of the Ashtami that has just passed, or the mahanisha of Diwali that will now come —

At this very time, the speaker says, where people have kept Bhagwati's shri Vigreh or her pind and the like established at their own place, then however many ornaments there are, they are offered having been made Abhimantran. The whole of it from the head down to the nails — whether it is the bichhiya, the payal, the articles of her hands, the bala and the rest, the kamarghani, whether the mangalsutra at the neck is put on, the haar is put on, the nathiya, the maang tika — her entire shringar will be done. But all of it made abhimantrit by mantra in accordance with vidhi.

And those gold materials or silver materials, the speaker says, become so distinctive in themselves that when they are put upon Bhagwati's vigraha, or upon that pind in which Bhagwati has perpetual residence, in which that Yogini shakti, that divine shakti, has perpetual residence — and if some tantric comes there by deceit, becoming your relative, coming to your place as a guest, saying yes brother, we are visitors, and performs a tantric prayoga and the like there — then merely by his doing it she will not have to do anything, she will not respond, because she is a saumya shakti. But these abhimantrit ornaments that she has worn — these very ones, in the form of astra upon her, because such mantras are used in them — these very ones at once make the counterstroke. And there the difficulty begins for them. This is a prayoga, he says.

So in the same manner, the speaker says, suppose now that you do path of a Kavach and the like. Then wear the ornaments after making them Abhimantran by the kavach and the rest. And a sadhika, or a sadhak, should never wear any ornament at all without offering it to their own aradhya — whether it be of ten rupees or of ten lakh. As much as is possible.

Whatever thing is upon our person, the speaker says — whether of a hundred rupees or of whatever value it may be, whether of gold or of anything else — we simply do not wear it without giving it to Bhagwati Vindhyavasini in the mool swaroop shringar. Whatever goes into the shringar at the Mother's place, if it is even of a hundred rupees, if it is of ten thousand rupees, then at the Mother's place, brother, it will go straight into the night shringar, into the night sain shringar, and she will wear it all night. In the morning we then wear it for the rest of our life. For one thing, the bhava of the heart too stays awake; for another, so great and powerful a shakti wore it all night — think how great its energy is.

So you too should do this, the speaker says. Do it at home; we are not telling you to go and leave it in a divya kshetra and then find you never got it back at all. At Kamakhya, he recounts, when they had put out the video — they had taken these payals and all this to Kamakhya, and one pandit ji said, give it to the pandit ji, give it to them, give it all, there is no need to offer it there, it will be forgotten. We said we shall give it to the pandit ji, but then it will not even be touched by the Mother. Now if you ever go inside at Kamakhya, see there — it stays wholly dark, only the lamps go on burning. We took up the whole set of ornaments, two payals and one gold nose ornament of hers, the whole of which we had put in the video, and placed them all below near the Mother. We said, Mother, something will have to be given to this one, out of this she herself will give it all. Let Bhagwati understand and let him understand — why should we give it to the pandit ji? Now if we give it directly to the pandit ji, then the pandit ji will not even have it touched. And what we want is that the Mother herself should touch it; it belongs to our whole householder family, so that the Mother may show grace upon everyone. So you can do it in this way.