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

Why is Kartik maas especially useful for people who have little time?

Because in this month, the speaker says, one may labour very little and obtain much. For the sadhak class the subject is different — one who fears labour is no sadhak — but for those who say their time is short and want the fruit to exceed the effort, Kartik Maas is most excellent.

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.

Which way should the coconut on the Navratri kalash be placed?

The speaker reports that a Shankaracharya, citing a granth in which all karmakanda subjects are given, explained what harm follows if the coconut's jata faces backwards, upwards, or is placed inverted, or placed without a purna patra — and gave as the correct vidhi that the coconut should always be placed on the purna patra with its jata, its mouth, its head, turned towards oneself.

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.

Where the kula devi is of an ugra form, a standing coconut is placed on the shakti kalash.

He says he added one thing in the tantrokta subject: if your kula devi is worshipped specially in the house and is of an ugra form, and the tradition already is that no purna patra will be kept and the coconut stands upright, then such a coconut is placed for the ugra forms of Chandika. It is then called a shakti kalash, and a great many vidhi rules become different, and it cannot be the same for everyone.

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.

Whose fault is this insulting of scholars?

He says the fault is not the commenter's own: as the parents give sanskar to a child, so the child will act. You insult them because you have seen your own parents do it.

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.

Pandits, brahmins, jyotishis and tantriks are abused alike, regardless of caste.

He says people have seen the pandit spoken to crookedly, the brahmin called a glutton, a hypocrite, a looter, the jyotishis called looters — and of tantriks the less said the better. Whatever the caste, whether brahmin, kshatriya, vaishya or shudra, if a person walks such a path and is a sadhak he is called a looter, a swindler, a fraud, a cheat, a fool.

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.

Knowingly continuing an offence for years exhausts ancestral punya and lands the offence on later generations.

He says it can never be that no ill effect will come if you knowingly do what you know to be wrong and take pleasure in it, saying it has caused no harm in five, ten or fifty years. Whatever punya karma your ancestors did is still with you and is why you stand; the day it is exhausted and your own crooked deeds awaken, your generations will suffer and will ask what offence they ever committed.

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.

What is showing up about Brihaspati in birth charts today?

He says that from his own experience of analysing birth charts, Shani's sade-sati does not bring so great a problem for perhaps seventy-five to eighty people out of a hundred; but whenever Brihaspati falls in Rahu's antar, or Rahu in Brihaspati's antar, an extraordinary upheaval breaks out. Since Brihaspati is the karaka of scholars, of learning, of wealth and of acharyas and gurus, he reads this as a generation being punished for insulting scholars.

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.

Insult the scholars openly if you wish, but do not then ask why the harm came.

He says: do not tell me not to frighten you by saying your harm will follow from insulting scholars. Do it openly, why are you afraid, do it fully — but then do not ask why such things are happening. Jyotish, he says, can never be wrong; only the grasping of it differs from person to person.

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.

Can rajyogas in the chart protect a person during Brihaspati's dasha?

He says to know clearly that however many rajyogas are formed in your kundali, in the dasha and antardasha of Brihaspati — even where Brihaspati is your karaka graha, even a friend of your lagnesh, even seated in the fifth or the bhagya bhava or in his own strong positions and rashis with all his balabal intact — if you are suffering, it means you have committed offence and insult of that grade, and he has come to give punishment.

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.

Ravana was a scholar beyond measure and a great Shiva bhakta, but he protected neither devotees nor scholars.

He grants that Ravana was a scholar beyond measure and a very great Shiva bhakta, both true; but says he did not protect devotees, did not protect scholars, and did not protect womankind. He points to the Valmiki Ramayana, saying that on rising from sleep and coming out of his chamber he would pass over naked women lying in his path, trampling them.

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.

Why does a rakshasa turn asuric after gaining power?

The speaker says he has always said that rakshasas live by much vidhi and niyam until samarthya is obtained, and that after samarthya and the boon are obtained they assume their asuric nature. They are cursed, and a curse must have its effect on them.

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.

What is the harm in glorifying Ravana?

He says that in the effort to glorify Ravana you insult Hanuman ji, you insult Ram ji, you insult Vashishtha Muni and you insult Agastya Rishi — and asks where you will suffer for it. He tells listeners to read and try to understand the puranas, to ask acharyas and scholars, or, if they do not know, to keep quiet.

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.

Can the distress caused by insulting scholars and committing offence ever be undone?

He says that for coming out of such distresses there are a great many paths made; it is not that the distress can never end — but only if you wish to act. How you receive an instruction, how you understand it, and what your reaction to the action is, is what changes your life.

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.

Is Kartik a month only for Vaishnavas?

The speaker says that although it is supremely holy for Vaishnavas, there is no shortage in it for Shaktas either. It is not that a Shakta may sit unconcerned, saying the Durga Puja is over, the bali has been offered, all the work is done, and now let the Krishna bhaktas and Narayan bhaktas do their bhajan in Kartik. It is for all of us, and such distinctions are not to be kept.

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.

What is the very first thing to do in Kartik maas?

Deepdaan is the most necessary, and before even that, the morning bath. Bathe up to an hour or an hour and a half before sunrise — if the sun is to rise at 5:00, bathing by 4:00 is held most excellent. Bathing in a sarovar or a river carries wonderful mahatmya; at home, still the water in a bucket and invoke all the tirthas into it, not under a shower.

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.

What should be done after the morning bath in Kartik?

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

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.

Where should the Kartik deepdaan be done, and how often?

Deepdaan must certainly happen at both times, morning and evening; the evening deepdaan is absolutely obligatory. It should be, roughly, a small daily form of what is done at Diwali — near Hanuman ji's dhwaja and near Tulsi ji. One who protects and serves Tulsi ji in the month of Kartik is held to be the equal of Vishnu ji himself, and every man and woman should certainly do Tulsi seva in this month.

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.

Should the lamp be lit for Tulsi on a Sunday in Kartik?

The speaker says that whether it is Sunday or any other tithi, in the month of Kartik light the lamp not right up close to Tulsi ji but, for instance, near Hanuman ji's dhwaja if Tulsi ji stands beside it. On that day do not light one separately for Tulsi ji if such a scruple is in your mind, and light it on the remaining days.

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.

Is nam jap alone enough, without lighting a lamp or offering naivedya?

The speaker says that if you do only nam jap there is a particular vidhan for it; it will not happen merely by going on repeating in that way. Do not remain in the delusion that if you only do nam jap there is no necessity of doing any puja seva — there absolutely is, to the extent your body supports you and your time allows.

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.

How much daily seva should a householder do in Kartik?

Carrying the household along — not in the manner of a vairagi, but detached even within the household — one should serve as much as one can. In whatever hour is available after the morning bath, do archan and pujan of the ishta aradhya by the satnam or the sahasranama; along with it recite shlokas relating to Narayan, or his ashtottara satnam, or sing some stuti of his; and let Tulsi ji's seva happen. Chaukhat pujan should happen in all twelve months.

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.

What does gau seva in Kartik accomplish?

The speaker says that if jaggery and roti are fed to a cow in the month of Kartik — the cold season is beginning, so it suits in any case — then santan-related doshas of many, many births are destroyed, including where some curse has fallen that the lineage will not increase.

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.

What is gained by serving the peepal and the bat vriksha in Kartik?

He says that if the ashwattha, that is the peepal tree, is served in Kartik and its pradakshina done, and the pradakshina of the bat vriksha done, then Bhagwan Batuk and the Tridev, all of them, are pleased. Near the bat vriksha, Shiva's Batuk Bhairav form and his Dakshinamurti form are greatly pleased.

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.

What is the value of going to a tirtha during Kartik?

He says that if possible, going to some tirtha even for a single day in Kartik and bathing in the tirtha's water brings many punyas; and if it is Ganga ji, then most excellent of all. In the kshetra of Bhagwan Badri Narayan, of Badri Vishal, and at Prayagraj, all the devatas dwell perpetually, but in Kartik it is said that the Lord himself is present there in the form of Tirtharaj.

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.

Where does the fruit of tirtha bathing actually fall?

He says that if one goes and bathes at the Sangam then it is wonderful — the capacity to bear the very form of Vishnu. But, recalling what was said in earlier lives, all this is a paralaukik matter and its fruit is obtained there. Here we shall suffer our own mool without knowing it. It is not that a desire for material happiness will not be fulfilled — it certainly will, but one will have to remain conscious.

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.

What are the essentials of Kartik that must not be missed?

The speaker says to keep in mind that the first thing is the morning bath and the second is deepdaan, and these must absolutely not be missed; besides these, do whatever japa and havan you can. He notes that the five-night, that is five-day, festival of Diwali is coming, in which Bhagwati Kalika and Chandika along with many forms of Bhagwati manifest, and which is the prakatya kaal of Bhagwati Kamala.

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.

Where in the house should the Kartik lamp be lit?

If your house is large, or two or three storeys with a first and second floor, arrange for the lighting of a lamp at the topmost place — at the peak of the house — which is most excellent. For those with no roof access there is the tradition, throughout Kartik maas, of arranging a deep malika upon a bamboo, or lighting a lantern raised a little high, which is called an akash deep.

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.

What does the akash deep do for the pitrs?

The speaker says that by it the pitrs are satisfied and the path is opened for them. It is especially for those whose pitr dosha is very strong, who are doing a great deal and yet no sadgati is coming about — particularly where someone has died an untimely death, or been murdered, or died by the stroke of a weapon, and is causing trouble.

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.

What path is prescribed in Kartik for pitrs who are stuck?

In the month of Kartik, taking a sankalp for them, 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 of whoever you are a bhakta of, or the Shri Vishnu Sahasranama, with the sankalp that their gati be accomplished — along with the akash deep.

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.

What else may be done for the pitrs and for one's own ishta in Kartik?

Besides that there is the resort to a tirtha kshetra — if a path can be done for them near Ganga ji, or you have it done by someone, even one day's path and puja in Kartik for them is most excellent and the path is opened. And reading the purana relating to whoever you are a bhakta of, in Kartik, is also most excellent — the Srimad Devi Bhagavat and the Mahapuran for a Bhagwati bhakta, or a sahasrarchan daily if possible.

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.

Why is bathing at dawn in Kartik held to carry such punya?

The speaker gives the katha that a rakshasa named Shankhasura stole the Vedas and carried them into the sea; when Bhagwan Narayan slew him, all the mantras of the Vedas were absorbed here and there into the water. In this very month of Kartik all the rishis gathered up the various mantras and pages of the Veda, and whoever obtained which mantra was afterwards called the rishi of that mantra — this was Bhagwan Narayan's blessing.

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.

What follows from the Vedas being present in the water of Kartik?

Because of this, the presence of all the Veda mantras in water has been accepted during Kartik; and the Veda is the Lord himself, the Veda is Narayan himself, so Narayan is present in the form of water. Hence bathing in water, and that before sunrise, is held most excellent and greatly meritorious in Kartik. It is also held that by the coolness of the night-time moon, amrit comes to be present in the water, so many kinds of doshas are pacified.

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.

When should a purashcharana be repeated, and between which tithis?

The speaker says that whatever anushthans you have done before, whatever purashcharana of mantras you have done, are most excellent if repeated in Kartik maas. He states the rule that if the purashcharana of a mantra — any mantra whatever — is done from the Papankusha Ekadashi that has just passed after the Sharadiya Navratri, up to the Devotthan Ekadashi on which Tulsi Vivah takes place, then the following applies.

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.

What is said about japa done standing navel-deep in water?

It has been said, the speaker states, that standing in water up to the navel, by japa alone for the space of a muhurta — take it as some forty minutes of japa — the mantra becomes fully siddha and becomes chaitanya. Such is the glory if the japa is done on an Ekadashi.

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.

How should the japa in the river be arranged?

Since Papankusha Ekadashi has passed, do it from tomorrow onward, for whatever time you can manage — five days, seven days, eleven days, or from the Krishna Paksha Ekadashi to the Devotthan Ekadashi of the Shukla Paksha. If you are near Ganga ji or any dev nadi, go there and do japa at dawn, at the time of sunrise. Do it at a clean place so mosquitoes do not bite, and it must be done standing navel-deep in the water.

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.

What if a guru-given mantra has been done and nothing at all has come of it?

The speaker takes the case of one who received a guru mantra, took diksha, was told by the guru to do purashcharana and did it, but obtained no effect at all — having done two or three purashcharanas, having resorted to many things so that the mantra would become effective, with no possibility of any prayoga succeeding, no experience of the mantra, no divine darshan, nothing in a dream. That means our prarabdha, our bad prarabdha, is so grown that it is not being destroyed by our mantra japa.

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.

Does japa in Ganga need a tithi or nakshatra to be seen?

The speaker says that even if you do it for one day you will certainly have the experience of it; for japa done in Ganga ji there is no need even to see the tithi and nakshatra. If it is done after seeing tithi and nakshatra it is most excellent, but in the month of Kartik go at any time and do the japa — and if you do it at the time of sunrise the effect of the mantra will begin to be fully obtained by you.

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.

In which months are Sabar mantras awakened and strengthened?

The speaker says that when we come into siddhis, the Sabar mantra cannot be ignored. For those who do Sabar sadhana and keep Sabar mantras perfected, aradhana and sadhana should be done in the month of Shravan, the month of Navratri, the month of Kartik and the month of Margashirsh, especially for the awakening of mantras and for strengthening the mantras that have been awakened.

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.

Why should krura prayoga be minimised in these months?

Because at this time, the speaker says, the devatas of the mantras are in a particular state — Sabar mantras will have some shakti or other, and to a great degree lok shaktis are certainly included in them — and they remain in their own charadi seva. When you use the mantra in a task, mantra chalan happens somewhere or other, and the siddha devata leaves that seva and moves; from this a dosha arises.

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.

Why does a guru forbid the use of certain mantras at certain times?

The speaker says this is why, when a guru gives upadesh, he tells the disciple that this mantra cannot always be used. For the straightforward mantras used in a task, which run in katan vidya and the like, there is no question at all; but there are many siddha mantras about which the guru simply says it should not be done. Especially with pushtikarak mantras, in which there is also the matter of obtaining punya, the sadhak class keeps very strict rules — not in this month, not on this tithi, not on this day.

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 empty the mantra bank quickly.

He describes those to whom only the present is visible — that in Sabar it will work at once and cut at once — as people who say enjoy today, destroy today the crores you have, who has seen tomorrow, an earthquake or tsunami may come. But since a human body has been obtained, one must look to tomorrow as well, since only spirituality can be carried; money cannot. Never empty the siddhis of your mantras from your bank quickly.

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.

Accumulated japa is like twenty-five crore on deposit; the sadhak who spends his mantra directly is drawing ten lakh in cash.

He takes as an example one Kalpesh Kumar who has 25 crore rupees in his SBI account and needs 5 to 10 lakh. Going to the bank, the manager gives such a person special treatment, seats him in his cabin, brings tea and coffee — and because it is known that 25 crore is there, the 10 lakh also comes to him, without his even knowing from where; overdraft and whatever other systems there are, and no loss is going to fall on him. One whose account holds 10,000 or 50,000 must stand in line and will get no special treatment.

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.

What does accumulated japa make of a sadhak in the eyes of the devatas?

The speaker says that if you have completed sava lakh, four lakh, ten lakh, twenty lakh, crores of japa of a mantra, you have become a bhakta of the special category of treatment for the devatas. We do not see which devata is watching us, in what pitch we are going, what a shakti holds for us there — that too is a loka. In Sanatan culture the life journey does not end after death; only the body changes.

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.

What does the Kilak say about the fruit of a nishkilan Saptashati path?

The speaker says that whatever punya you do, you will obtain many bodies to enjoy it — the body of a siddha, or of a devata, a yaksha, a gandharva. He points to the Kilak, in which it is said that one who does the path of the Durga Saptashati having performed nishkilan becomes verily a gandharva, and becomes endowed with the capacity to roam over the whole earth.

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.

Why do middle-level shaktis obstruct a sadhak's progress?

The speaker says that the more japa you hold, the more the devatas will regard you at that level, and they too will hope that the japa and tapa of this sadhak or sadhika should not be quickly exhausted. But the middle-level shaktis of the upadeva category never wish you to go beyond them — that is why they have been called upadeva and not devata. They therefore create obstacles, and even give some good things in your life so that your attraction is broken.

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.

How does a devata's shakti distract a sadhak by making other things appealing?

The speaker takes the case of one greatly attached to Bhagwati, saying Durga Durga all day: some shakti will grant you something such that in place of Durga Durga you begin doing something else. It says, brother, leave that, look here — this was obtained from that seva, that was obtained, come this way. The punya says it was Durga's work, but you have gone elsewhere. Like Indra whose throne shakes for fear the seat will be asked of him, so at your level too the attractions of things born of the indriyas are put before you.

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.

What can a sadhak with much japa accomplish by a mere sankalp?

The speaker says that the more mantra japa you hold, by mere remembrance we shall simply say to the Lord — to whichever parshads he has appointed as branch managers — and take the sankalp there: Lord, this is my task, show grace. If the task is joined to dharma, it will be accomplished at once. But if one has no tapo-bala at all and has done eleven thousand japa and sits saying, Lord, get me 25 crore, that is another matter.

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.

What is the difference between a sankalp and using the mantra directly?

The speaker says the more japa there is, the more your task will be accomplished; but when you use the mantra in a task, you are using your savings account, your 25 crore, directly. You are not taking from the interest, no roundabout system is engaged; you are lifting the principal itself and giving it. Once the principal begins to go, it begins to go — as when a note of 500 rupees is once broken it keeps on breaking, becoming 400, then 300, and you will not even know when it is finished.

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.

How does a sadhak acquire the habit of using his mantra directly?

The speaker describes a man said to be sitting on siddhi: at first he did not do prayoga at all, he depended on the Lord and did japa for him with repeated sankalps, so the task was not accomplished in one attempt but in ten — yet it was accomplished. Then one day he used his mantra directly and it succeeded at once. He acquires the taste, uses the mantra swiftly, gains wealth and fame and people say he has power and siddhi. But he does not know it is not akshaya: he is finishing his savings and taking another's sin and dosha on his head.

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.

What is akshaya punya, and how can an akshaya sin cancel it?

The speaker points to Akshay Navami, Akshay Tritiya, the sandhi kaal puja and the maharatri of Maha Ashtami, the mahanisha, of which it is said that puja done in them gives akshaya punya and japa gives akshaya fruit. But a person may equally have committed an akshaya sin at the same time — stealing a lota into his bag on Akshay Navami while the shopkeeper turned away. His sin too became akshaya in that very time.

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.

When the mantra is used for such a person, his akshaya sin meets your akshaya punya and both are destroyed.

The speaker says you do not know what sin the man has come with; you are seeing only his distress, that he is in trouble and has taken refuge, and so you will use the mantra. Then by your use of the mantra his akshaya sin attaches to you, comes level with your akshaya punya, and both are destroyed — and you are reduced to zero, while saying that your punya was never exhausted.

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.

Why do siddha rishis and munis use mantras so little?

The speaker says punya will prevail only when you have done many akshaya punyas; if you have done one and he has come having done an akshaya sin, your akshaya punya too will be destroyed here — because you are performing a work joined with adharma, interfering directly in another's prarabdha. That is why the siddha rishis and munis use mantras very little. They take the Lord's name and his sharanagati in everything, they will go on suffering distress and weeping but will not quickly do prayoga; they are destitute and impoverished but will not do prayoga straight out.

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.

Does a mantra become siddha if japa is done on the fingers without a mala?

Asked whether a mantra japa done on the fingers, when one has no mala, will not become siddha, the speaker answers no — it is not so. But he adds that japa without a mala is a matter that becomes different once you go a little practically into it.

Asked whether, when there is no mala, a mantra japa done on the finger will not become siddha, the speaker answers: no. But japa without a mala, he says, is a subject that becomes different if you go into it a little practically.

May a Durga or Bhairav yantra be made within the five days of Diwali?

Asked, with reference to what he had said in a video about the peeth yantra and about doing it on a good day, whether a yantra of Durga ji and Bhairav ji may be had made within the five days of Diwali, the speaker answers: absolutely, have it made. On an auspicious day you can certainly do it.

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.

What if a bhog offered daily to the Mother was not fed to the cow?

A listener who does a daily sahasranama path and offers a pomegranate bhog took it to be fed to the cow, and only one was allowed to be fed, the woman saying she would feed the rest later. The speaker answers that this is not the questioner's concern — whoever was given it understood it. If they did not feed it, that is their matter and no dosha will attach to the questioner; and if they ate it themselves there is no difficulty either, they will receive the punya of the cow.

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.

May the thirty-two-name path be done mentally?

Asked whether the mantra path of the thirty-two names may be done mentally or should be spoken aloud, the speaker says it may certainly be done mentally, there is no difficulty at all — but do it seated. If you do it while walking about it is a little different, because the ugratmak beej in it is greater; the mantras of Bhagwati Durga are ugra.

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.

How should the sadhana asana be washed?

The speaker says the sadhana asana may be washed. When you wash it the first time, do not wash it with soap and detergent — take water in a bucket, put the earlier asana into it and wring it out entirely into that same bucket. Pour that water into some plant, and after that wash it properly. While a sadhana is running, the asana should not be washed in the middle of 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.

Does one's ishta worship change with the month?

Whatever the month, the speaker says, your own shakti must remain the same. If you do the seva of Narayani, of Jagadamba, then in every month it is her puja that will happen. Along with it, do the pujan of that month's devatas as far as your capacity allows. In Shravan the Rudrabhishek and Shiva ji's puja and daily abhishek certainly happen, but Bhagwati's puja will also happen alongside — she is principal and cannot be left.

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.

Does an ongoing anushthan continue through Kartik?

Along with the month's devata, the speaker says, keep continuing your own ishta aradhya of whom you do japa and tapa — the anushthan will run for them. And Tulsi ji's puja, deepdaan and the rest are all necessary to do; go on doing all of it.

Along with that, the speaker says, whoever is your ishta aradhya, of whom you do japa and tapa, keep him continuing; the anushthan will be theirs. And Tulsi ji's puja, deepdaan and the rest — all that is necessary to do. Go on doing all of it.

Who has the adhikara for the Gayatri mantra?

The speaker says only this much is to be understood — who has which adhikara. Where the yajnopavita samskara is being performed, the adhikara for Gayatri and the rest is obtained there; 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, the laghu Gayatri.

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.

A mantra remedy has limits where a husband is fully addicted and neglects the family.

Asked by a listener whose husband drinks daily, does not look after the children, is in government service, gives no money at home and creates great strife, the speaker says he will discuss the whole subject of drink separately in a live and a video. For the present he says only this: some prayogas given at the time of Holika did work for many people, but for those who have fallen into full addiction it is not possible at once — even if it is released by mantra bala, the body begins to suffer, one habit goes and another takes hold.

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.

May a havan of a mala mantra be done at home?

Asked about the havan vidhi of the mala mantra, the speaker says that it is not to be done at home — he always forbids it. There, the mala mantra is done in the rarest of cases, if the matter is being discussed personally; if he has told someone to do it in such and such a manner that is a different thing, but it is not for everyone. He says the same of doing a havan at home for the Navarna mantra.

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.

Why do people want authoritative voices to agree with their own practice?

He agrees with a listener's observation: people make mistakes and also want to hear from authoritative people that they are not making a mistake but doing it rightly — precisely so that their wrong deeds too may obtain authenticity. He notes the complaint that because he cannot say what people wish to hear about a mantra vidhi, his channel's followers are very few and grow fewer day by day.

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.

He gives no diksha at all, and tells people to find a worthy guru for themselves.

He asks what he gains by frightening — are you giving money out of fear? The pattern alleged is that a person is told not to do a mantra without diksha and to come and take diksha from the speaker. He says he has never done that: he says he will never give diksha, that he does not give it at all, and that people should find a worthy guru and take diksha and do it. He does say that dev diksha is needed, but has never said to come to him for it.

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.

What is the harm in calling a vidhan an instrument of fear?

The speaker says the vidhan is in accordance with vidhi — go and do it at Ganga ji; the Lord understood and you understood, and that is your welfare. If you have a problem with him personally, keep it. But when people say of the vidhan that it is frightening, they are speaking very wrongly. He says he is awakening people so that consciousness settles within them and no difficulty ever comes in their life; if you have difficulty it is Sanatan's own loss, since one who turns negative makes ten others negative.

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.

What does a person spread once his own worship bears fruit?

The speaker argues that if one person does deepdaan by the correct, tantrokta vidhan and everything goes well in his house, he will tell ten others and do only good — he will harm no one. Whoever is worshipping something is spreading what he gains from it: the one whose job comes by worshipping a certain baba spreads that; and those who are worshipping pishach shaktis under the name of Masani and such, giving them grand names, are spreading that.

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.

Which mantra is most abused today?

He says that of the mantras most ill-used today the Navarna mantra is the foremost. Some channels are based on that mantra alone, with one in every two videos on it. The reference of Gita Press Gorakhpur is being given nowadays, that it is written there to do the japa without the pranava — but, he asks, where is it written there that without a guru's upadesh you may perfect the mantra, do its japa, and obtain the adhikara for the mantra?

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?

Which two mantras does the Devi Atharvashirsha describe in full?

The speaker says that in earlier times things were kept so secret that nobody knew what a mantra even was, and that today there has been so much publicity that people feel the mantra is nothing. He calls the Navarna the mantra-raja, called the king of all mantras. In Bhagwati's Atharvashirsha — the one atharvashirsha by which alone the fruit of all five atharvashirshas is obtained — a full description is given of two mantras only: the Panchadashi of Bhagwati Rajarajeshwari, Ma Tripurasundari, Ma Jagadamba, and the Navarna 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.

What is shown of the Navarna mantra in serials?

He says it is being shown that in the Navarna mantra people are killed by the name Chamunda. With this mantra, he says, you are doing yourselves as much harm as nobody else will do you. And when anyone explains this very thing properly, people abuse him abundantly — that he is a hypocrite, a fraud, is looting, is frightening, that there is nothing to fear and one should do it treating the Mother as mother.

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?

What of those who say they have done it for ten years and nothing happened?

To those who say to treat the Mother as a mother, that nothing will happen, that we have done it for ten years and nothing has happened, the speaker answers: quite right, nothing has happened, and nothing will happen ahead either. Do it for ten births in place of ten years and nothing will happen. When the matter has been discussed in a thing like the Atharvashirsha, in the Upanishad, in the Dev Upanishad, and its whole extended subject given, then the matter is straightforward.

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.

How is the Siddha Kunjika handed out?

He asks what people take Siddha Kunjika to be: do Siddha Kunjika, do Siddha Kunjika — of what is it, why is it, how is it to be done, what is its vidhan, what will follow from doing it? It makes not the least difference. It is written Siddha Kunjika, which means siddhi will be obtained, so do it. And that is all there is: do the japa, do as much as you must, with no subject after the japa at all — what asana, what vastra, what direction, none of 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.

What should those who wish to treat the Mother as a mother do instead?

If you are to do japa treating the Mother as mother, the speaker says, then do japa of Durga ji's name itself. In the Mundamala Tantra a full description is given of what comes of doing japa of Durga's name: japa Durga's name day and night. He adds that a listener had sent him the matter that a devi sadhak should do japa of ten thousand — one ayuta — of the Durga name daily, with its whole mahatmya described, and asks why people do not promote that.

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 Tantra 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.

Those who publicly say diksha is unnecessary are perhaps initiated themselves and wish others harm.

He says that when you tell others without authority to do this mantra or that, the harm is really not yours. Of those who shout that they never received diksha and yet did it and came to no harm, he says: who knows, perhaps he has received diksha and wishes to harm you, and that is why he says it. That never enters your mind. Perhaps he wears the janeu, has taken diksha, and his guru made him do the sadhana properly — and he wants your harm.

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.

Why would someone want to mislead another sadhak?

The speaker says vaimanasya, the sense of hostility, comes very easily to people: the fear that by doing this mantra he may go further than me, that he is asking so much and will do so much. This possibility exists too, he says, and nobody ever reflects on it — only the thought that they are being stopped is visible.

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.

What is said in public about the Panchakshari mantra?

The speaker reports the popular voice as saying that people are being stopped for the Panchakshari — child, nothing happens, the Panchakshari is Shiva ji's, no dosha attaches to Baba's mantra, just do it. His answer is to say: sometime pick up and read the Shiv Mahapuran. To which the reply comes, why should we read, what will come of reading, when without reading we have become so rich and have crores of followers, so what shall we do by reading?

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.

What did Kaliyuga say in the time of Adi Guru Shankaracharya?

The speaker recounts that in the time of Adi Guru Shankaracharya, Kaliyuga, troubled, said: Maharaj, if you people go on taking avatar upon the earth like this, then what Kaliyuga is Kaliyuga, and by what will dharma's legs be broken — you will set all four legs standing. So this too, he says, is Kaliyuga, and its effect is what people are getting, so they will certainly do it. Know this too.

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.

Is diksha given over the telephone valid?

He describes those who instead build personal relations with people, agreeing that they are right — absolutely do the Panchakshari, absolutely do the Panchadashi — and give diksha over the phone. Some give diksha free; some say, all right, be happy, give ten thousand rupees and we shall give diksha. Shambhavi diksha, Ghor diksha, the diksha of the juice of malkangni — he says one does not know what dikshas are running these days, given under whatever alarming name can be written.

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.

Five hundred rupees for a puja at a tirtha is called looting, while a lakh for a mantra on the telephone is not.

He says that if a puja path is being done in your name at a tirtha kshetra you are said to be looted — 500, 1100, 2100 rupees is looting, bank balances are being increased, no expense is being incurred in the puja; a puja done in a tirtha by your name and gotra is looting and you will not get it. But 15,000, 40,000, one lakh for a single mantra given on the phone is not looting — and from it siddhi will be obtained, the guru will blow the mantra into your ear from the other end and the Devi will appear in person and say, speak, child, why have you called me.

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.

How should Shaligram ji be kept and served?

The speaker says there is no separate video for Shaligram ji, but that just as Narmadeshwar ji receives abhishek and shringar by daily rule, so Shaligram ji will also receive daily shringar and pujan and abhishek — and he is never to be separated from the Tulsi leaf. Tulsi leaves will always, daily, remain upon him.

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.

May a Ganpati murti be placed at the main door of a house?

The speaker says a murti of Ganpati ji is never to be fixed at the main door and the like; a pratik chinh, a symbolic mark, is what is placed. You may place such symbols before your house — a swastika, or Bhairav ji's trishul. But do not seat an adorned Ganpati ji at the main door. If you do seat Ganpati ji there, then arrange his daily seva puja there. In his own view the pratik chinh is best.

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.

What should be done when an anushthan meets many obstacles?

If very many obstacles are coming in an anushthan, then Ganpati ji's puja is absolutely essential. For at least a sava mahina, or from Chaturthi to Chaturdashi, or from one Chaturthi 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 Ganapati Stotram. By that the obstacles and hindrances of the anushthan will be destroyed.

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.

What is the general rule when any obstacle blocks an anushthan?

Whenever excessive obstruction begins in an anushthan — of whatever kind, relating to money, to the body, to disease, to an enemy, so that your anushthan simply cannot be completed — take hold of Ganpati ji directly. Best of all is the Sankat Nashan, his twelve mool names, the mantra beginning Prathamam Vakratundam cha Ekadantam Dwitiyakam; begin one recitation of it each day. That much is enough: within a month Bhagwan Ganpati gives his full effect.

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.

May two Durga murtis be kept in a home mandir?

Asked whether two murtis of Durga Ma, both taken in brass, may be kept in the home mandir and both worshipped, the speaker answers that they may be — there is no difficulty at all where the shri vigraha of Durga ji is concerned.

Asked whether two murtis of Durga Ma may be kept in the home mandir, both taken in brass, and whether both may be worshipped, the speaker answers that they may be. There is no difficulty at all, he says, where the shri Vigreh of Durga ji is concerned.

Where a thing is being forbidden, it is proper not to do it.

The speaker answers that if it is being forbidden then it means it is not to be done, and that will be proper. On matters of marriage he says he speaks very clearly, especially for women; but even so, he adds, it is your own personal matter.

If it is being forbidden, the speaker answers, then it means it is not to be done; that will be proper. For marriage and the like, he says, he is very clear on the subject, especially for women. But even so, it is your own personal matter.

How may a Navchandi anushthan be arranged so it is not a burden?

The speaker says anyone can do the Navchandi, and to do it by the Mahavidya krama. He points to the Shri Durga Archan Paddhati published by Thakur Prasad, in which this subject too is stated: if you wish, a Navchandi anushthan by the Mahavidya krama will take nine weeks. You will begin on a Sunday and complete on a Saturday, one Chandi at a time, doing the anushthan nine times in this way. It will happen easily and will be no burden.

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.

Should one correct a person doing a full parikrama of the Shivling?

A listener says she told a woman at a Shiva temple, who was doing a full parikrama of the Shivling, that a half parikrama is done, and the woman replied that they have always done the full one and asked where she had learned it from. The speaker says that is quite right — she does the full one, she has been doing so from before; even if you give her proof she will say you are stating useless things. There is no need to say it. Let her do her own puja.

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.

A dispute broke out at a Navchandi over offering the ahuti of vach with sakal, and the granths settle it.

The speaker recounts that at a Navchandi or perhaps Shatchandi anushthan a discussion broke out over the ahuti of vach — that one should not offer the ahuti of vach taking it with sakal — and someone asked where it is said so. He says that one who asks where it is said has never looked into the Durga Archan Paddhati or the granths relating to the yaga of Bhagwati Durga, nor into the Durga Kalpadruma or Sharada Tilak and the places where haviṣya and the like are discussed, or else his guru ji never told him. The reason why it should not be given is clearly stated there.

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.

Should one correct another person's ritual at all?

In his view, the speaker says, it is not proper to say such a thing at all. Their difficulty will not be that they did not know and you are telling them, but that they are learned, that they have had and done so many Chandi anushthans and nobody ever said this. The matter sticks right there, so one is simply not to interrupt. If a correction is to be made, let it be made tactfully; if the next person's ego begins to be hurt, let it go.

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.

If ten relatives were asked to do an anushthan and some did not, what of it?

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

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?

Why do obstacles arise in a Hanuman Chalisa sankalp?

Asked about obstacles in an anushthan for which a five-day sankalp of the Hanuman Chalisa had been taken, the speaker says it means that even if your kuldevi is awakened, someone who is at present receiving your puja and the rest wants it not to be found out. Therefore do the pujan of Ganpati ji and of Kshetrapal and the like, and this will be destroyed at once — this dosha will end at once.

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.

May one do an anushthan for a married sister?

The speaker says one may absolutely do it for one's own sister, there is no problem in it. But the direct problem relating to her field should be tackled properly. The subject here is of wealth, since her money-related problem is very great; and this has arisen after marriage, with in-law troubles, so it will not be her problem alone — there must certainly be some problem of the house into which she has been married. So the whole root should be examined there.

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.

What should be examined in the house a sister has been married into?

The speaker says that if it were a matter from before the marriage it would be different; since it is after the marriage, the subject there belongs more to the brother-in-law than to the sister. So first examine the whole root of that house — what puja they do, what they have abandoned, what offences they have made, and look at the kundali of the brother-in-law who is the head of the house, and matters relating to vastu. Then gradually correct whatever deficiency you find.

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.

Is one person's effort enough to change another household?

Much will not happen by your doing it alone, the speaker says; they have their own prarabdha and karma too. So do that much, and along with it let them also do something — at the least let them do deepdaan at Diwali, let them bathe every morning, let them do path of the shastra names, let them do Tulsi ji's seva and path of the Tulsi Stotra and stuti. If there is a Lakshmi-related problem, let them do stuti path of Lakshmi ji and Kuber ji; then the money-related problem will gradually be removed.

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.

May a sahasrarchan be done with khil, and when does a month begin?

Asked about khil, that is puffed rice, for the five days of Diwali, the speaker says you may certainly do the sahasrarchan and the like with khil. To another questioner he says that where you are, begin when it begins for you: your people follow the Amavasyanta reckoning while we follow the Purnimanta, after the Purnima — for us the month ends at Purnima and the new month begins from the day after.

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.

May the Ashtalakshmi mala mantra be done in the five days of Diwali?

The speaker says the Radha Kripa Kataksha and Tulsi Vandana may absolutely be done, and that the Ashtalakshmi mala mantra may be done in the five days of Diwali, 1100 paths being completed in five days. But if you wish to do the Ashtalakshmi mala mantra, first send it so that it can be seen which one you will do — whether you are doing it according to a Yamala granth or according to the Tilak or by which authority. That should be looked at, because when you read the mantra and the phalashruti you will understand the reason; if it is done without knowing the whole subject, difficulty follows.

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.

Can puja path remove a vastu dosha?

Asked whether those in whose house puja path happens well need worry about vastu dosha, how important vastu is, and whether vastu dosha can be removed by puja path, the speaker answers that everything has its own mahatmya. It is not that vastu will be pacified merely by doing puja path. This will certainly happen: the calamity produced by the vastu dosha will not be able to give its effect and will become inactive for as long as your japa, tapa, pujan, path and vidhi niyam continue. But it is not a permanent solution.

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.

What is done with the materials of a sahasrarchan afterwards?

The speaker asks with what the sahasrarchan of Bhagwati Lakshmi, or of anyone, is being done — fruit, flower or dry fruit. Flowers and the like will go to visarjan. Kumkum and the like you may use in the form of a tilak, and ashtagandha likewise as a tilak. If you are doing the sahasrarchan with dry fruits, then everyone may eat them in the form of prasad.

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.

How should japa be begun where there is negative energy in the house?

The speaker refers the questioner to two or three videos on the channel about how to do japa and tapa when negative energy is present in the house. In outline: how it is first to be done in a temple, then how the chaukhat pujan is to happen, how the nikasi is to 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 its upheaval increases.

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.

Is an invitation given again in the Kalka Yogini sadhana?

The speaker says that in the Kalka Yogini sadhana an invitation is not to be given a second time — the invitation is given at the first time only, and from the next time you will do it at home. Asked separately about lamps, he says that lighting a lamp of mustard oil is also excellent; it is not necessary that only a ghee lamp be lit.

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.

What is the prayashchitta where offences have been made against several deities?

The speaker says that if offence has been committed towards different forms of the Lord, take Shiva ji's sharanagati, bathe in Ganga ji and perform the prayashchitta vidhi there. Prayashchitta here means that you do japa of any mantra taking the sankalp of prayashchitta; do daan and the like, and ask forgiveness there from the heart — the Lord will certainly forgive.

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.

What is done with the kamal gatta offered in the Lakshmi mala mantra path?

Asked what should be done the next day with the kamal gatta offered while doing path of the Lakshmi mala mantra ashtaka, the speaker says 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 simply go to visarjan. If possible, you may also plant it, so that a lotus may blossom in it.

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.

How many lamps are offered in the deepdaan for Mahalakshmi?

The speaker says that for Mahalakshmi the deepdaan should be of sixteen lamps. Answering another question, he says the pan leaf and the madira patra and all such things will go to visarjan — satvik madira.

Asked about the pan leaf and the madira patra and the rest, the speaker says that all of them will go to Visarjan. Satvik madira, he adds. For Mahalakshmi, he says, the Deepdaan should be done of sixteen lamps.

Is it inauspicious if the coconut burns in a deepdaan?

A listener says a coconut-shell deepdaan was done yesterday and the coconut burned, and asks whether it is inauspicious. The speaker answers that there is nothing inauspicious — the coconut will certainly burn, in the deepdaan and in the khappar both, it is bound to burn. The more the coconut burns, the more auspicious it is. In the khappar vidhi the khappar coconut is sometimes reduced wholly to ash and sometimes remains partly burnt; in the deepdaan too it sometimes burns a little and sometimes fully. Whatever has burned has burned; give visarjan to what remains.

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.

What is done for rin mukti, and how does one take sankalp with a doubtful gotra?

For rin mukti, the speaker says, light one separate lamp. Asked how those with an irregularity in their gotra may take part in an anushthan, he says you will take and give the sankalp according to whichever gotra is your father's.

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.

A mahavidya purashcharana does cut such a prayoga, but a siddha sadhak is required.

The speaker says that for the rest — you, or a sadhak of that level — if you have done the purashcharana of some mahavidya, then by its effect those things are destroyed or removed; but a siddha sadhak is required for that. If a person who has done a small purashcharana makes the prayoga, difficulty will arise and it is going to make no difference. All the masanik ugratmak shaktis destroy these things.

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.

Do the mahashaktis withdraw where impure materials are used?

The speaker says this has been spread as a mere kidwanti — that wherever things of this kind are 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 go upon her, so does she cease to show grace? Is there any more patient than she who bears the earth? Is her puja therefore not done, or does she not show grace?

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.

Is the amla deepdaan done in Kartik?

The speaker says it may absolutely be done for the sake of dharma-raksha, and that deepdaan should be done as much as possible. If the amla deepdaan is done now, it is most excellent — every day, at evening, do a deepdaan of five amlas each time. He says this too is arranged every year and videos are put out, and they will all be sent again.

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.

Does boating or river rafting incur the dosha of walking on a river?

The speaker says that from boating and river rafting too this dosha will attach. If you go into the river, 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, the dosha will not attach.

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.

What if there is no river or sarovar nearby for the Kartik bath?

Asked whether bathing with Gangajal poured into a tub will also bring the benefit of punya when a sarovar or river is not nearby, the speaker answers that it certainly will — and that even if you do not put Gangajal in and bathe while remembering her, the benefit will still come. Of Chhinnamastika he says that one may pray by awakening the name, and that much can be done.

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.

How can one make amends to a guru who has left the body?

Asked how to worship for the sake of release, where the questioner's guru ji has become brahmalin and an offence occurred against him, the speaker says: do the maximum japa of the mantra given by the guru and offer it for his sake.

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.

What preparation is needed for the Diwali sadhana?

Asked what preparation should be made for the Diwali sadhana and whether it is up to Ashtami or Navami, the speaker says the five-day sadhana for Diwali 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 will keep posting messages in the group and will come live and discuss further if possible.

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.

How is the archan with Kali ji's 108 names done?

Asked whether archan with flowers may be done along with Kali ji's 108 names, the speaker says it may absolutely be done. If there are 108 names then 108 flowers are needed for the archan; you may also do it with petals, mixed with kumkum and the like.

Asked whether archan with flowers may be done along with the 108 names of Kali ji, the speaker answers that it may absolutely be done. If there are 108 names, then 108 flowers are needed for the archan, are they not. You may also do it with petals, mixed with kumkum and the like.

May the Kali kavach be read at home?

Asked whether path of the Kali kavach may be done at home, the speaker says: absolutely, do it. But the subject of siddhi and the rest will depend on which Kali kavach you are doing.

Asked whether path of the Kali Kavach may be done in the house, the speaker answers: absolutely, do it. The subject of siddhi and the like, however, will depend on which Kali kavach you are doing.

What should be done if the kalash made for a sadhana turned out too small?

A listener says a kalash was made but fell short, and some articles could not go in. The speaker answers: no, take a bigger kalash then; at the time of Dhanteras bring another, larger kalash and shift all the articles into it. The articles should not be outside the kalash. He notes that when they made the Kuber kalash last time, all the material came into a small kalash.

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.

The guptata of the core tantric pujan is never broken, and no video is made of a tantra peeth.

The speaker says that however many videos are broadcast on the channel and however many people are somewhat visible, the core people and the whole core subject are never broadcast and the secrecy is never broken. Only that much subject goes before you as would harm no one who sees it, so that no vidhan of his is revealed — whether it is the present Swarnakarshan Bhairav or the matter of Navratri, the core tantric pujan is simply not shown. He also says a video of the tantra peeth is never made, that people forbid it and he understands why.

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.

Fifteen to twenty per cent of the core subject stays hidden, so that the sadhak is encouraged to do it himself.

The speaker says this secrecy will always remain. From what does go before you, you may infer that fifteen to twenty per cent of the core subject is hidden, and that in what is shown your maximum is covered — so that you may be encouraged and do it yourself. There is never anything of the kind that you should stop doing it and we shall do it in your place. Sending ten lakh to him does not mean he will offer puja, flowers and prasad for you lifelong while you take your enjoyment.

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.

Why does a tantrokta pratishtha take so much more than the ordinary one?

The speaker says that when a full mala is completed alone, doing that much becomes very difficult. The ordinary vidhi given for pratishtha is available on the channel — see how much procedure there is in it. When a special one is being done by the tantrokta vidhi vidhan, more time, money and material are all consumed. When an anushthan is going on there is availability of people and sadhaks are present, so it is done quickly together and also well; alone it is not possible.

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.

How does one draw mantras out of a sahasranama for the shodashopachara puja?

The speaker says one does it with the ordinary mantra and may also do samput with the sahasranama and the rest. Which mantra to use, you will understand yourself when you do the path. If in a sahasranama the name says that kumkum is exceedingly dear to Bhagwati — kumkumapriya — then where we offer sindoor in the shodashopachara vidhi, there the kumkumapriya mantra may be used, or both mantras recited together while offering.

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.

What other names of a sahasranama map onto which upachara?

In the same way, the speaker says, where Bhagwati has been called vastra-alankrita, where she has been called vaidurya-mani-bhushita, it means that at the place where the saubhagya sutra and the ratnas for ornamenting are to be offered, we may use these mantras. Where she has been called madhupriya, where it is said that the naivedya of honey is exceedingly dear to her, it means we shall recite that where we offer naivedya in the shodashopachara pujan vidhi.

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.

Where does the water for the sankalp come from if the achman water is poured out daily?

A listener asks that if the water kept for the Lord's achman is offered on the earth each day after the nitya pujan and before the sankalp, where the sankalp water is to be taken from. The speaker answers that it is for this very reason that two achman patras are told to be kept: with one the pujan of the devatas will happen, and with the second one will do one's own achman and the rest.

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.

What does an owl calling, or a dream of an armed enemy, indicate?

Asked by a listener who reports an owl coming and calling, and who saw in a dream an enemy with a weapon and a woman sleeping, the speaker answers that the meaning of this is that a subject of abhichar and the like is being discussed, or is being performed.

A listener reports that an owl has come and is calling, and that in a dream he saw an enemy with a weapon and a woman sleeping. Addressing him by name, the speaker answers that the meaning of this is that a subject of abhichar and the like is being discussed — or is being performed.

What material must not be used in a havan on Ekadashi?

The speaker says: do not do a havan with samagri containing rice — on the day of Ekadashi.

Do not do a Havan with samagri that contains rice, the speaker says. On the day of Ekadashi.

Should one feel disgust at lemon, egg and liquor left at a local shrine?

A listener says people come and offer lemon, egg, liquor and the like at their Mai's place, that she cleans the temple, that a feeling of disgust arises in the mind and she removes them into the trees, and asks whether that is right or whether they should not be touched. The speaker answers that it depends which form of Bhagwati is there: if substances of that kind are used there too, then you should not feel disgust. It has been offered for the shakti's sake, so you should not keep such a thought in your mind.

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.

Is it auspicious to steal a Ganpati vigraha or a Tulsi plant?

Asked whether the belief in the Sirohi and Udaipur region of Rajasthan, that stealing a vigraha of Bhagwan Ganpati and stealing Bhagwati Tulsi is held very auspicious, is a superstition, the speaker says he has never anywhere read this to this day. He asks the people of those regions and any sadhaks listening to send him proof, whether it is true or untrue, whether it is a kidwanti or some such matter. According to him it is a wrong thing: it is like gold, and the dosha of stealing gold attaches in it; stealing a dev vigraha is a very great offence.

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.

Can guidance be given on a diksha received in a vision from a Brahma-equivalent shakti?

Asked by a listener who says a diksha was obtained by a Brahma-equivalent shakti arriving in the form of a sawari, and that there is no contact with a guru at present, the speaker says this has become a paralaukik matter and it is not possible to give guidance in this way.

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.

May a first attempt at a dish be offered to Bhagwati?

A listener writes that by his guidance and Mahalakshmi's grace, one who does not even know how to make tea made kheer for the first time and offered its bhog to the Mother, though the milk fell short. The speaker says it is a very good thing that she has offered kheer as naivedya to Bhagwati today, and tells her to make full kheer sometime. Of himself he says that whatever divine dish they make, they offer its bhog to Bhagwati and say — Mother, you yourself give it whatever name you wish.

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.

Does a black granite strip level with the floor count as a chaukhat?

A listener says the chaukhat of the house is black granite, white tiles are laid in the house, and the black granite is at the same level as them, and asks whether that will be the chaukhat. The speaker answers: no, it will not be, brother, since it is level — it will not be by colour. Keeping black and white is fine, but the meaning of a chaukhat is that it should be raised a little; make it higher, lay one more line of granite, and then it will become a chaukhat.

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.

How should a mistake in sadhana be corrected?

The speaker says the Aparajita kavach will be available at the time of Diwali, and that the archan of Kali ji on every Amavasya may absolutely be done as he has already told. Asked what should be done to correct mistakes, he says: the mistake has happened, it is not to be repeated — do prayashchitta and move on.

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.

What is done with the leftover wick of an akhand jyot?

Asked whether the leftover wick of the akhand jyot should be given visarjan or put to some use, the speaker says that if it has not burnt and has simply remained over, you may keep it; and if he means the burnt khadi batti, you may also use that in a tilak and the like. Of the akshat grains japa'd upon, he says you may feed them to birds.

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.

What is prescribed for a government servant suspended on a false charge?

A listener says 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 was blackmailed to withdraw the complaint and has not been reinstated for three years. The speaker first asks whether legal action cannot be taken. Then he says: for those of a government department caught in a problem of this kind, it makes no difference whether or not you have a guru — do path of one chakra of Bhagwati's thirty-two namavali by the chakra vidhi every day at night, offer a bali of a pomegranate, or of a nutmeg if a pomegranate bali is not possible, and pray to Bhagwati for justice.

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.

The nightly path is done in red vastra on a red asana, with two lamps and three preliminary paths.

First remember the guru. It is most excellent if done wearing red vastra and a red asana. Two lamps will be lit, with red wicks in them: one will be of mustard oil in the name of Batuk Bhairav ji, and the second a ghee lamp in the name of Bhagwati. Sit facing east or north, wearing red cloth. First do guru smaran, then path of the Sankat Nashan Ganapati, then path of the 108 names of Bhairav ji — let these three paths happen at the beginning.

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.

How is the chakra vidhi of the thirty-two namavali performed?

After that, do path of the thirty-two namavali by the chakra vidhi — its PDF is available on the channel. Take the sankalp that Bhagwati may grant you justice, saying the matter is of such a kind and asking her to grant justice, that you are in her refuge. One chakra vidhi means you will have to do the path thirty-three times. Then offer it to Bhagwati: keeping camphor in a vessel and placing a nutmeg upon it, kindle it. There is no rule or prohibition of any kind about eating and drinking in this. It is most excellent if this is done after 8 or 9 at night.

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.

Kanya pujan of one girl on every Ashtami speeds up the result of the prayoga.

Besides that, whenever there is time, go to Bhagwati's temple, offer dhoop and deep and keep making the prayer and petition. And if the problem is to be got out of very quickly, then certainly do the pujan of even one girl on every Ashtami — a girl within two to ten years of age, who has not become rajaswala. There is no need to look at caste; but if a girl of the Kshatriya varna is found, it will be most excellent.

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.

The girl's charan pujan is done, naivedya offered, and she is sent off with dakshina and a gift.

Certainly do her charan pujan, that is the pujan of her feet. Wash the feet well, and having washed them do their shringar and then offer her naivedya and the rest — kheer, puri, chana, whatever she can eat, feed her that. And send her off after giving her some gift along with dakshina. Do this on every Ashtami and you will quickly be freed from this problem. Whoever is listening and has a state-related problem in life may do this prayoga, and Bhagwati shows grace very swiftly.

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.

Who has the adhikara to practise the Atharvashirsha and the Rudri?

The speaker says that if there is no yajnopavita then there is no adhikara for Vedic path; practising the Atharvashirsha, the Rudri and the like is improper, because the adhikara even to practise is obtained from the yajnopavita. In place of it, he says the stuti made by Upamanyu ji in the Shiv Mahapuran gives fruit equal to the Rudri and may be practised; and in place of the Atharvashirsha one may do path of the Tantrokta Suktam.

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.

What does Chandra and Rahu's grahan yoga in the ninth house indicate?

Told of a grahan yoga of Chandra and Rahu in the ninth house with Vrischik lagna, the speaker says that then Rahu becomes your marakesh. It cannot be told merely like this, but as to the remedy — a pitr dosha arises directly, and even more than pitr there is the presence of a matri-related dosha. Serve your own mother. The ninth is the bhagya bhava and also the bhava of dharma, 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.

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.

What is done at Bhagwati's chaukhat when Rahu or a grahan dosha troubles?

The speaker says to go to Bhagwati's temple on Tuesdays and do her seva, and to 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 and ashtagandha and kindle a lamp upon it: by this Bhagwati is very greatly pleased and the dosha ends swiftly. If you do the same outside Bhagwan Shiva's chaukhat, or upon the chaukhat, then by the pleasure of Kirtimukh ji all this sorrow is removed.

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.

What is the importance of the Ekalinga kshetra?

The speaker says to understand the importance of the Ekalinga kshetra as equal to a Siddha Peeth itself. As to how one is to know of it in the present time, he says it will be known by searching.

Understand the importance of the Ekalinga kshetra, the speaker says, as equal to a Siddha Peetha itself. Asked how it is to be known in the present time — it will be known by searching, he answers.

Why does the head become heavy during a long japa?

Asked what should be done when the head begins to become heavy from a long japa done in the daytime, the speaker says 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.

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.

One who insists on doing as she pleases may as well offer the whole tree with its thorns.

The speaker says to tell them to cut the whole tree with the stalk and offer it — why are they plucking leaf after leaf and bringing them? Offer it to the Lord with the thorns as well; in that too there is full punya. If one is to do as one pleases, do exactly as one pleases; nobody is stopping you.

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.

The pandit recited half of each mantra because the dakshina was a hundred rupees.

The speaker recounts going to a good temple of Bhagwati where those with him offered flowers, naivedya and sweets, and the pandit ji recited the mantras of Bhagwati, all the Saraswati-related ones, but recited none of them fully — Sarva Mangala Mangalye Shive Sarvartha Sadhike, and then he would fall silent. Four or five mantras were like this. Asked why he was not reciting the mantras fully, he said he was not reciting them fully because Bhagwati, hearing the full mantra, would grant her grace, and the dakshina being given was a hundred rupees.

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.

What of the claim that pitr dosha does not exist and only japa is needed?

Asked about a widely followed sant who says that pitr dosha is nothing, that any dosha or illness is one's own karma from a previous birth and one should only do japa — and whether treatment should therefore not be taken — the speaker says the answer has been given many times, and that the sant is not greater than the Shankaracharya Maharaj, who has mentioned this subject with proof. It is true that it is the fruit of one's own karma, but the means for it have also been stated: what the causes are behind the dosha arising and how it is remedied. The whole matter will not come out by nam jap alone; if it did, why would all these subjects be discussed?

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.

Is the Tulsi leaf to be offered in the naivedya or only at the feet?

The speaker says that the guru of that same podcast, whose videos are going viral, says that in their tradition Tulsi ji is not offered in the Lord's naivedya. But it is a shastrokta statement — in the Shankhachuda prakaran of the Shiv Mahapuran it has just been seen that the Lord gave the blessing and the boon that only when Tulsi ji is offered in the naivedya will he accept the bhog, and otherwise he will not accept the naivedya. Yet they say Tulsi is offered only at the Lord's feet, and that if offered in the naivedya the naivedya itself would become jhoota.

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.

How should a householder relate to a tradition's own particular rules?

The speaker points out that everyone knows that the parampara that sant belongs to does not keep the Ekadashi vrat and the like. If you are initiated in that parampara, then follow the rules there; and what is not in that parampara — a householder does best to walk within maryada, in accordance with the householder's state. He adds that they have also mocked the subjects of shraddha, and that such videos may be found.

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.

Self-absorption in the garb of a sant produces ashastriya speech that harms ordinary householders.

He says this becomes excess. When you assume the garb of a sant and crores of people begin to ask after you, a person falls into self-absorption and utters many kinds of ashastriya words, from which the harm is only to ordinary householders. He points to videos saying — what will come of feeding laddus in someone's name after he has died, what will come of the thirteen days of mourning and weeping, do nam jap instead and his sadgati will happen. It would have been proper, he says, to say that the divinity is obtained when nam jap goes on alongside the feeding of laddus; but to forbid it outright is improper.

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.

A rejection of karmakanda amounts to claiming to be greater than Parashara and Vedavyasa.

He asks whether, with the Pitr Karma Vipaka and all that the rishis and munis have taught, you have become greater than Parashara ji, greater than Vedavyasa ji — for if his words were accepted in that manner, then the Srimad Bhagavat that comes within the puranas Vedavyasa composed would come to an end, the whole account of Dhundhukari would come to an end, all the subjects would come to an end. If karmakanda has no importance and one need only do nam jap, then why is so much shringar of the Lord done there, why is so much flower thrown along the way?

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.

On which days may the mantras of Rahu and Ketu be japa'd?

Asked on which day japa of the mantras of Rahu and Ketu may be done, the speaker says that by the reckoning of the days of the week you may do it on Wednesday and Saturday, if it is Rahu and Ketu you must do.

Asked on which day japa of the mantras of Rahu and Ketu may be done, the speaker answers by the reckoning of the days of the week. You may do it on Wednesday and Saturday. If it is Rahu and Ketu alone that you must do.

Where is the material on khilaya pilaya to be found?

The speaker tells a listener that the subject of khilaya pilaya is on the channel — how the cutting of khilaya pilaya is to be done, how the mantra japa and the rest will happen in it, the whole subject is on the channel. Search for the video and see it: write khilaya pilaya, and write Rajtantra in the search and it will come up.

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.

Are flowers offered to Ma Kali in the evening?

A listener says a pandit ji told them that flowers are not offered to Ma Kali in the evening. The speaker answers that at his own place there are four shringar pujas — they do the Mother's full shringar in the evening as well, and then again at night. At his place it does happen; he has been seeing it since childhood and always sees it, and beyond that he does not know.

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.

What should be done when nazar strikes the business and oneself repeatedly?

If the matter is only of nazar, that nazar is striking, then the speaker says it means the sensitivity is more than it needs to be and the aura is in a very delicate condition. The aura is to be hardened. And where will the hardness come from? Your own mantra japa should be of that level, and the anushthan with havan should be of that level, so that the positive energies present in your aura become firm and hard. Then protection is formed.

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.

What should a dedicated sadhak wear on the body by the tantrokta vidhan?

Asked what a dedicated sadhak should wear on his body as ornaments by the tantrokta vidhan and what their importance is, the speaker says it also depends on which sadhak it is and of which deity. Bandhs should be on the body: a baju-bandh, a kamar-bandh, and one on the manibandh too. Looking from the top downwards, there should certainly be a shikha — and if it is a woman, a sadhika, then her shikha hair should never be loose; there should certainly be a knot tied there.

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.

What should be worn at the neck and the arms?

Coming to the neck, there should certainly be a mala at the neck, and a kavach relating to one's aradhya always 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, and most excellent if it is in silver or gold; and along with it a rudraksha mala related to her. Then the bahu-bandh of both arms: you may wear it on both, and at least on the right there should certainly be one. Rudraksha at the manibandh, and rudraksha with the kalava and raksha sutra on the right hand, at least at the time of sadhana.

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.

How are the navel and waist to be protected?

Then at the waist, the speaker says, one must certainly keep one's navel protected. For the protection of the navel and of the waist, you may if you wish wear a silver chain at the waist there, or else wear a thread and the like made abhimantrit, together with some tantrokta materials — that is most excellent.

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.

What must a sadhika wear on her feet and hands?

And then the feet, the speaker says: if it is a woman, then to do sadhana without payal 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 on the hand, which he calls a different level of frivolity: 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 hands, the more the Lakshmi of your house will increase.

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.

What if solid gold is not affordable, and what of boys?

If you cannot make it all solid gold, the speaker says, there is the shakha-pola sort 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 since she is the mistress of the husband's house, the mistress of the household, there is increase of Lakshmi.

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.

What does the payal do for a woman's protection?

The speaker says that where negative shaktis are concerned, a mother or sister who wears payal on the feet finds their capacities 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 body's protection is accomplished from there itself. So they should be worn. Only after that should the sadhana take place: if you are sitting to do sadhana then payal on the feet and bala on the hands, or whatever you can wear — bangles if you wear them are most excellent, otherwise there should certainly be a bala.

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.

Why is the karna-chhedan samskara done?

He says that for men the karna-chhedan samskara has today become a subject of joking; he sees many great celebrities and people of jyotish saying that karna-chheda came from where. It is one of the sixteen samskaras — the karna-chheda samskara does happen. It too has its tithi and nakshatra and the rest, and the piercing of the ear happens with the utterance of Bhadrakaran or such mantras. It is not merely a jyotish remedy done because Budh is bad or Shukra is bad, or because children were dying.

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.

Must a male sadhak also wear gold in the ears?

The speaker says gold ornaments should certainly be in the ears of a male sadhak too — it is not for a fan of a singer who wears one to look cool; 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 gold balis in them. For a woman it is compulsory. If there is no gold in the ears it is poverty; at the least let there be a small stud, but of gold, and that is most excellent. In the nose of girls and women there should certainly be gold.

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.

Why is gold worn as Shri tattva rather than as vanity?

Without gold, the speaker says, the devatas are not pleased in all this and 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, that means you have gone into the matter of virakti, and if you do a thing by force it will not happen. You are a householder — take on the Shri tattvas in accordance with the householder's maryada and then do it. In gold the measure of Shri tattva has been held to be the greatest.

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.

What must never be left empty on the body?

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. Men's case is different, since they are shy — someone will tease them if they wear it; but if you are a sadhak, wear it, and do not look to what people say, since you are not going about without clothes. A woman's waist should never remain empty: if possible, wear even a single strong silver chain at the waist always, especially if you are a sadhika.

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.

What protection do these ornaments actually give?

If all these things remain present on 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 that matter of someone stealing the energy of your mantra japa, of abhicharik dosha and the like arising upon you, of someone making a tantra prayoga — it will not remain so easy. See, he says, that ornaments are offered to Bhagwati too.

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.

Which household shaktis are targeted by bhagatvaal sadhaks?

Saying that although it is not proper to speak it he will tell one more thing, a prayogik matter of tantra, the speaker describes households in which the presence of a devi remains — some principal yogini shakti of Bhagwati, of a very compassionate disposition, who does not answer a tantric abhichar prayoga at all. Such saumya shaktis are present in the houses and kulas of very many people, and they become angry or wrathful in the rarest of cases. The difficulty is that the sadhaks of the bhagatvaal region create a great deal of trouble with such shaktis.

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.

Why do such sadhaks want to take a household shakti away?

Because within these shaktis there is capacity, the speaker says: many kinds of upadeva-category shaktis run under them, obey their word and seek their refuge. So people wish to take shaktis of this kind away and keep them at their own place, and for this they perform various kinds of tantric prayogas — everyone has his own vidya. He then says that for protection from these vidyas, at all the tantric parvas — whether the mahanisha of the Ashtami that has just passed, or the mahanisha of Diwali that is coming —

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 those parvas the full shringar, from head to nails, is made abhimantrit and offered on the vigraha.

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

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.

How do abhimantrit ornaments act when a tantric enters the house?

The speaker says those gold or silver articles become so distinctive in themselves that when they are put upon Bhagwati's vigraha or upon that pind in which Bhagwati, that yogini shakti, that divine shakti, has perpetual residence — then if some tantric comes there by deceit, becoming your relative or coming as a guest saying he is a visitor, and performs a tantric prayoga there, she will not have to do anything and will not respond, because she is a saumya shakti. But these abhimantrit ornaments that she is wearing act upon her as astra, because such mantras are used in them, and the counterstroke happens at once — and the trouble begins there.

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.

What should an ordinary sadhika do with her own ornaments?

In the same way, the speaker says, suppose you do path of a kavach: then wear the ornaments after making them abhimantrit by the kavach and the rest. And a sadhika or a sadhak should never wear any ornament at all without first offering it to their aradhya — whether it be of ten rupees or of ten lakh, as much as is possible.

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.

Anything worn goes first into Bhagwati Vindhyavasini's night shringar, and is then worn for life.

The speaker says that whatever is on his own person — whether of a hundred rupees or of whatever value, whether of gold or of anything else — he simply does not wear without first giving it to Bhagwati Vindhyavasini in her mool swaroop shringar. Whatever goes into the Mother's shringar, be it of a hundred rupees or of ten thousand, will go straight into the night shringar at the Mother's place and be worn by her all night. In the morning we then wear it for the rest of our life. For one thing the bhava of the heart stays awake; for another, so powerful a shakti wore it all night, so think how great its energy must be.

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.

Should the ornaments be left at a divya kshetra, or brought back?

The speaker says do this at home; he is not telling you to go to a divya kshetra and leave it, only to find afterwards that you never got it back. He recounts that at Kamakhya, where they had gone with the payal and the rest as shown in the video, a pandit ji said to give it to the pandits, that there was no need to offer it there and it would be forgotten. He said he would give it to the pandit ji but then it would not even be touched by the Mother. Inside Kamakhya it stays wholly dark with only lamps burning; he took up the whole set of ornaments — two payals and a gold nose ornament — and placed them all below near the Mother.

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.