Why Wealth Dries Up After Sadhana Begins — Abhichaar, Ugra Mantras and the Binding of Lakshmi

Opening the subject afresh, the speaker says today's topic is very important, because the most particular thing about lack of wealth is this: we also wish to do sadhana, and we also wish that there be no lack of money. Very often, he says, what happens is that at first we are in a very good condition, but when we begin sadhana, then dhan abhav starts appearing in our life. He says the whole of this subject will be covered today and each single thing understood, because if money is not there you will not be able to do sadhana either — that, he says, is the truth.

There is a havan to be done and the samagri it takes; there is a sadhana to be done and the material it takes. In today's time, the speaker says, inflation in the field of sadhana too is touching the sky, and there are no two opinions about it. Lakhs of rupees get spent on sadhanas, he says, so how will it happen without money. The reason he gives is that we are sakam. There is work in our life, and along with that work we have desires of one kind or another which are to be fulfilled through the medium of sadhana. That is why he calls the subject necessary.

Repeating in brief the discussion of how Abhichara by an enemy causes the binding of Lakshmi in householder life, the speaker sets out the first point. Whenever an enemy performs abhichaar, the kriya he does — however great or small a tantric he may be — is of two kinds. Either he will use mantras, or he will use the kshudra shaktis he has made siddh and kept: Bhoot Badha, Preta, Pishach, Baital, brahm, Masan and the like.

All of you should see this first, the speaker says: if you are afflicted by abhichaar and your house has not yet come under protection, then the first thing you should watch is which person it is who, when he comes to your house, is followed by quarrelling beginning. Believe it, he says, that person has had something done and brought it along with him in order to deliver it. He will come to your house and a quarrel will break out over nothing at all. It may be that you had gone to fetch water for him, the glass slipped from your hand in the kitchen, and a fight starts between brothers and sisters in the house, or between husband and wife, over how the water spilled — a quarrel over such a small thing.

This is what becomes the cause, the speaker says. The frustration that starts, the quarrelling among yourselves, the kalah that builds — its effect falls mentally on the place of work, on business, everywhere. Because of that, the increase of your Lakshmi is stopped. If kalah and klesh keep erupting again and again, then the growth of Lakshmi in your house will halt just like that.

The second thing that occurs within this, the speaker says, is Uchchatan — that is, the mind will not remain settled in one place. You know that if you speak well with the client in front of you he will finalise the deal. You know in your own field of work how work is to be got from the employees under you. But you will not be able to speak properly. Because the mind will not stay settled in one place, it will keep being uchchatit, and you will keep running about.

You will not want to speak to anyone straightforwardly, the speaker says, and even if you do speak, your way will be quite rude, because of which people will run away from you. This is the effect of tantra, he says — it absolutely happens. The signs he lists are: the mind not becoming steady, nervousness at speaking with anyone, the mind wanting to run away from people, and the desire to go into solitude.

Apart from all these, the speaker says, the question is how one sees it from the kundali. What he tells people is that the second and the eleventh house in the kundali are to be seen, and within them which graha is placed, which rashi it is, which graha it is, and what situation they form together with the lagna and the lagnesh. All of these things, he says, become necessary to look at.

As he had been saying, in the analysis of the kundali he had discussed that day, there was a grahan dosha in the second house itself, a Pitru Dosha as well, and an Angarak yoga as well. Because of this, he says, if there is any grahan dosha and the rest in your second house, if Rahu is seated in that place, then very often, if its position with the lagnesh has not remained right, and if the ruling graha of the second house is not in a right position, and if their relation with the lagnesh is not right, no friendship and so forth, then because of that you suffer considerable loss relating to wealth.

Especially, he says, the property obtained from ancestors certainly suffers kshaya. In whatever manner you invest it, wasting begins. But if you get this analysed first, and get the related daan or japa and so forth done, and you then wish to do business — suppose you have started a firm or started some business — then, he says, if instead of starting it in your own name you start it in your wife's name or your sister's name, these things become somewhat lower risk and it will not give so great an effect. When you do all these things in your own name, however, this effect will come to you.

The second thing that comes, he says, is the situation in the eleventh house. Since the eleventh house is the house of gain, the house of income, if any dosha is situated in it as well, and if we do not perform its shaman, then obtaining of wealth may not happen for a long period. This much, he notes, is according to jyotish.

But according to his own life experience, having seen a great many people, the speaker says this: a kundali can accompany you only up to a certain limit. He allows the possibility that he himself may not know how to look at this matter to a very great depth, and says he can accept that. But good, knowledgeable astrologers, when they walk on the path of bhakti, when they walk the path of tantra sadhana, when they become devoted in a high degree to their ishta and aradhya, say this: the kundali on one side, and the effect of your sadhana on the other. He says he too accepts this in his own life, and that therefore what you have chiefly to do is sadhana.

Now, he says, the question is that tantra sadhana is being done, and if dhan abhav happens because of tantra sadhana, what causes lie behind it. The first and most special thing: however greatly you are afflicted by abhichaar, you hear of some ugra mantra and take it up — a shatakshari, an astra mantra and the like, in which it will have been said, devour the enemy, drink him, tear him apart, bind him, lift him and dash him down, kill him here, kill him there — these being the Sanskrit mantras. Agitate him, delude him, paralyse him — such as the mantras relating to Mahapratyangira, the Bagla Pratyangira and so on.

If you simply have no information about how these vidyas are used, the speaker says — what precautions should be kept before doing the paath, from which Bhairava permission is taken before the paath is performed — and no information even in a general way about where and how bhog ought to be given, and which shakti comes and which does not, then, he says, brother, he is not frightening anyone. Do it and see: the Lakshmi of your own house will bind herself.

Whatever little money was coming in, he says, will stop coming. This is the reality. And if it does not stop coming, then the situation will begin to worsen so much, once you do japa of mantras of this kind, that wherever some source of wealth had been formed, where you used to earn ten rupees you will come straight down to five. Your condition will become entirely unsteady. The cause, he says, is simply that you have no information about which mantras are to be used or recited in which manner; and because you have no such information, when you read the mantras your own shaktis are formed. That is why the binding of Lakshmi happens because of your own sadhana.

Taking an example, the speaker sets two people of one family — real brothers, elder and younger. The elder brother has performed an abhicharik prayoga on the younger, or some situation of this sort has formed; they may be living separately, but it is known that the elder brother did it. Now, he says, you are using Baglamukhi there, the Bagla Pratyangira, without any guru, without anyone's knowledge — and it is not as if you have merely taken refuge in Bhagavati, lit a lamp, and done the paath once. You sit down and do 1100, 1100, 1100, because you have read and heard that by so much paath Bhagavati destroys the enemy. But who is the enemy, he asks. He is your own brother.

When you use shaktis of this kind upon your own brother, the speaker says, the Kuldevi of both of you is one; the Lakshmi who has ever been worshipped in the house, worshipped at some time through the medium of the kuldevi, is one for both. First learn that, he says — in what manner the separation is made, what should and should not be done. When that knowledge is not there and you go ahead and use these things, this trouble begins, and there too the binding of Lakshmi happens, or begins to happen.

There the methods become different, the speaker says. When a prayoga of this kind is got done through a knowledgeable person, and the shaktis of one's own house begin to come into binding because of these prayogas — since both are people of one kula — then the shakti is, in a manner of speaking, invoked at his siddha peeth, at a siddh sthan, or at a tantra peeth. Whatever dhaar, puja, bhog and so on is due to her is given, and then a request is made to her for this matter. She is not compelled, he stresses. A request is made.

She is requested, the speaker says, in these terms: please support dharma. If the elder brother is looting the land and property, why are you supporting him? Bring him too onto the path of dharma. I request you for this — that you remain on their side. There is a method for this thing, he says, and there is a vidhan.

If she then says that she will remain on both sides as her wish is, but that you may make the separation, then, the speaker says, it is done in the way he describes for two families at a marriage. In a marriage the kriyas performed are those in which two families are joined — there is a milan of the pitrs, of the devi-devatas, of the kuldevi and kul devatas. In just that manner the separation is made here. In this, two pinds are made. Just as the pret pind and the pind of the pitrs are joined, in the field of tantra this has to be cut and separated. He adds that one should not quite call it cutting and separating; better said, a separation is made — you keep to yours, and you keep to yours.

If you go and look at this thing in a village, the speaker says, you will see that when a family separates from a large family — a family has grown very large and they separate and build their own separate house — then the place of their worship is the place from which they lift soil, and at an auspicious time they carry it and make a fresh new sthan for the devata in their new house. So look at that thing there, he says. That has become the rural manner of doing it, and in the field of tantra this very thing is done with full vidhi and vidhan. Only then, on doing the prayoga, does it begin to give its effect against those who are wicked and who are doing wrong.

Apart from this, the speaker says, the discussion that was running at that time was about what happens when more than one shakti is used. If one shakti is not working, then take the use of a second shakti. He begins, as he had, from what was said about Bhakt Prahlad — noting in passing that on one and the same day there were jayantis of three or four shaktis. What happened first: when Hiranyakashyap increased his cruelty greatly, then, doing japa, sadhana and puja with bhakti bhaav — it was in a manner Bhakt Prahlad's bhakti bhaav — Bhagavan Narasimha manifested there. Relate this to your own life, he says: your enemies are there and their total destruction is to be brought about, so you invoke such a shakti by which the enemies are destroyed. You have invoked Narsingh.

Because of the invocation of Narsingh, the speaker says — since Narsingh, while being a param Vaishnava shakti, shows such ferocity: he bathed in blood, and he wore Hiranyakashyap's entrails around his neck in the form of a garland, so enraged was he with him. So do you think, he asks, that he is a saumya and peaceful shakti? He is ugra Narsingh, a maha ugra shakti. And his pacification did not occur in the way it is usually told.

Read in the Vishnu Puran, the speaker says, that Bhakt Prahlad made his stuti and he became calm. The reality is somewhat different in the field of tantra. The remaining shaktis whose emergence occurred are connected with the Narsingh avatar — even if they were pre-ordained, this in some way became the occasion, in which Sarveshwar Bhairav, Bhagavati Pratyangira and Chhinnamastika all had their avataran, and forms such as Gandabherunda were assumed. He attributes the account to the tantric field rather than to the Puranic narration.

When Bhakt Prahlad made his stuti and you invoked Narsingh for the destruction of your enemy, and he did destroy him — then what after that, the speaker asks. If after that you do not know how to pacify your prayoga, then there is none more at fault than you. This is why it is said, he continues: brother, if you know how to use tantra, if you know how to use a Marana Prayoga upon someone, then you must also know the vidhi of making it inactive. If you do not know the vidhi of upsanhaar, then a very great dosha attaches to you — a dosha equal to Brahmahatya. Having invoked Narsingh, you must also know the process of pacifying him.

When he was not pacified by Bhakt Prahlad, the speaker says, then Bhagavan Sadashiva took the Sarveshwar avatar. After the Sarveshwar avatar, Bhagavan Vishnu took the Gandabherunda avatar. At that time too a battle ran between the two. The shaktis of both were param — that is, extremely swift-moving, extremely full of energy.

That is, the speaker says, look at it: you call one shakti for the destruction of the enemy, and when she was not pacified, a second shakti had to be used. You cannot say that you are in the field of tantra and will pacify her only by doing seva of that same shakti. When she will not be pacified, a second shakti will have to be used. When the second shakti was used, they changed their form. When Sarveshwar was used, he changed his form and took the Gandabherunda avatar.

When that shakti too was not pacified, then Bhagavati became present in the Mahapratyangira form. And because of the maha — that is, as he puts it, the extremely explosive — effect of the Pratyangira form, both of them attained their original forms there. A settlement of a kind took place between the two there. Then all the shaktis were pacified.

When so many prayogas are taking place in the deva koti, the speaker asks, then how can you, being a human being, think that you will use only one shakti, and in one single attempt, spending lakhs of rupees, will cut all the tantras done against you and then pass an extremely happy life? This is householder life, he says, ordinary life.

Yes, he says, someone strengthened your anushthans, strengthened your punya, stood you up from behind — but after that you too have to stand with strength. That is why he says: if you wish to be strong for your whole life, then take support and become capable yourself, and give complete faith to the one in whom you have faith. Nothing will ever happen in one single attempt.

Making it continuous, one has to keep moving forward, the speaker says. Suppose you have begun some Kavach — then keep repeating that kavach again and again, keep doing its anushthan, keep getting a havan done of the deva shakti related to it. If you do not know how to do it, then at whatever Shakti Peeth of theirs there is, keep getting their shringar and puja and so forth done. Grace is not received immediately in one go, he says: until now you were doing nothing at all, today you have begun the puja, and you want grace in three days, in eleven days. It will not happen. Your pitrs will be displeased, the enemy's abhichaar prayoga will be there, and you will have knowingly made mistakes many times.

Doshas relating to charitra, the speaker says, occur in the Kaliyug with almost everybody. He says he will put up a post — a very good earlier post — that people should read: the mahashraap of Shukra and Chandra. It is on the channel and has been put on the website as well. Read it and you will understand how the dosha attaches. That dosha, he says, is present in nearly every house for one reason or another.

The shaman of those doshas, he says, occurs through the japa of all these mantras — the mantra japa and the anushthans that you begin, or that you have performed somewhere. So in the beginning it all goes into removing those very things. You, meanwhile, think that the enemy did abhichaar, cut it, and the work is over.

He says he is telling the truth, telling what is actual: among those listening to the live there will be many who know how many times people take a brahm to a brahm sthan and seat it there, and the work simply does not happen. They go on searching for the reason behind it and say that the knowledgeable man did not seat it properly. The reason behind it is something else. When you look by going that far inside, then the mistake will be understood — what mistake you yourself are making.

So, the speaker says, when dhan abhav is there in householder life and it is to be removed, the first thing is this. Whoever your ishta is, whoever you are doing seva and puja of, whoever's tantra-related sadhana you are doing — once in a month, or at the least once in each of the two pakshas, you should certainly do their abhishek with sweet water. If you do it of Bhagavan Narsingh for the attainment of Lakshmi, do that; if you do it of Bhagavati, do that; if you are doing sadhana of Mahadev, then do that. Whichever shakti's sadhana you are doing, first of all learn to make them shant and saumya.

If haridra is offered to them, the speaker says — as haridra is not offered to Mahadev in that way — then you will not have them bathed with haridra-mixed water; but to the forms of Bhagavati you may offer it, and to Bhagavan Narayana you may offer it. So mixing various kinds of divine fragrant things into the water, you should do their abhishek with that on one day. Do it on Ekadashi, do it on Poornima — do it according to whatever your wish is.

At the time of giving daan, the speaker says, keep in mind what object you are donating. If you have knowledge of the kundali, then donate according to it; if you do not have that knowledge, then do ordinary daan and do not do special daan and the like. Special daan, he explains, means that you are donating gold, you are donating silver, you are donating a very large amount directly in cash — and after that greater loss keeps occurring to you. That is where the trouble lies, he says. All these things should be looked at before doing it.

Daan of samagris should be done, he says, relating to it — that you are giving daan of grain and so on, or a blanket, or you are giving daan of clothes, of cloth. If you give daan according to the kundali, then it is good; by that, dhan abhav is reduced. These subjects, he says, should be looked at.

Using a mantra again and again — and not even use, he says: it should be called misuse. Once you have used the mantra and it has become clear to you that the mantra is awake and is one that gives full effect, then in such a situation, if you are using the mantra again and again, that too causes difficulty, and from that too dhan abhav occurs.

At least once in the day, he says, before your ishta and aradhya, whatever food you are eating — food that has been prepared entirely clean, not something kept over from the night — that bhog should certainly be offered to them, surrendered to them, so that they are satisfied and there is increase in your anna. Keeping all these subjects in attention, he says, you should then do your sadhana.

Whichever shakti you do the sadhana of, the speaker says, they will certainly have one form that will assist you in removing every difficulty relating to wealth. There will be some stotra of theirs, some mantra, some form. Take Bhagavan Shiva himself: look at him — he is the greatest householder and he is also the greatest vairagi, he alone is both, and he is also the wealthiest of all. So if you are doing upasana of Sadashiva and you have a money-related problem, then you should do the abhishek yourself, with sugarcane juice, after looking at the Shivavas.

If you do sadhana and upasana of Bhagavati Durga, the speaker says, then on the day of the Ashtami tithi — whether you do her abhishek while doing paath of the Tantrokta Devi Suktam, or do her abhishek while doing paath of the fourth adhyaya — her abhishek too should be done by you with fragrant water and so forth.

Apart from this, he says, especially in temples and the like, at the time of Diwali or at the time of Panchami, you should have the shringar of your aradhya done. It is said that when you do the shringar of your aradhya, then they do the shringar of your life. Shaman of a great many doshas occurs from having shringar done. Therefore from time to time you should keep having the shringar of your aradhya, of your ishta, done as well.

Now, because of that, whatever dosha of mantras there is, the speaker says — up to the age of twenty-five, until your age reaches twenty-five, twenty-eight years, you have wandered about a great deal here and there, you have had relations with a great many people: if men, then with women; if a woman, then with men. These are normal things nowadays, he says.

When you came to know the truth of life, when marriage took place, and after that troubles began to come into your life — then the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. that has already been formed has to be undergone. At that time, the speaker says, the mantra will not give you its effect. You will never tell your own truth; nobody tells it, and that is fine in its own place, one's honour is in its own place. But learn to accept the truth of what has passed, its reality and its prarabdha as well — and, keeping faith in one deva, one shakti, one mantra, stay at it for a long time.

It is said, the speaker relates, that you should do sadhana of one mantra for at least three years. In between you may do one-day or three-day sadhana and upasana of different forms; but there should be one mantra in which you are initiated, or in which you have very great faith, of which you keep doing anusaran, anushthan, PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. and the like of five lakh, five lakh.

Asked which stotra of Kamakhya Mai should be recited, leaving aside the kavach, the speaker answers. If you wish to do paath of a stotra of Kamakhya Mai, then the first thing is this — and since he does not know whether the questioner is a woman or a man, he states it conditionally: if you are a man, then do paath of her other stotras only if you are married. Otherwise, do the paath of the kavach; apart from that, nothing else should be done.

To the question of how to awaken the Durga kavach, the speaker replies that two videos relating to it are available on the channel. Write "Durga kavach Grihastha Tantra", he says — search with that much and both videos will come up. One vidhi is such that a full mandala vidhi is made and it shows how it is to be made siddh; the other is an entirely simple vidhi, an altogether easy vidhi. Following either one of the two, awaken it in this Gupt Navratri.

Asked for some upay or anushthan for early marriage, for girls, the speaker answers: something relating to Bhagavati Katyayani, or relating to Bhagavati Tulsi, or relating to Bhagavati Parvati. The saptakshari sadhana vidhan of Bhagavati Parvati has been given on this channel, with Shiv ji. If you do japa of that mantra by that vidhan, then do this anushthan for at least three pakshas, and your path will open very soon. And if there is any related dosha in the kundali, he adds, get its removal done as quickly as possible.

Asked who the mool shakti of Bhagavan Narsingh is, the speaker answers that the mool shakti of Bhagavan Narasimha is called Narsinghi herself. Otherwise, if you go into Bhagavan Narsingh, eight shaktis of his are spoken of. There are eight shaktis, and eight kinds of Narsingh form are also described. The Narsingh Bhagavan whom we ordinarily see — Lakshmi-Narsingh should be worshipped together, and one should proceed taking Lakshmi-Narsingh along.

To the question of why the mind becomes uchchat even after continuous puja — whether one should leave the puja for some time because no fruit is seen — the speaker says that this thing comes into almost everyone's life and happens with everyone. That is why he says again and again: if you do only mantra japa and the rest, there will be difficulty. Along with doing Mantra Japa, one should also do the singing of stotras, and if one gets the time and is capable, one should do Teerth Yatra.

In our sadhak family, the speaker says, Manoj Raj Purohit ji, Prasad Kshirsagar ji and Hitesh Gori ji are such sadhaks that when they go to Girnar ji, they do not feel like returning from there. After going there, a message comes from them: could it not be that we stay right here, that home and family be left, that these responsibilities be left. Why is there no uchchatan from there, he asks. That is the effect of a tirth kshetra; this is the very glory of the tirths.

The second matter, he says, is that you said no fruit is received. The fruit is indeed being received, but that thing is not becoming visible to you directly in your life; and that thing, he says, somewhere or other does not come within our adhikar kshetra at all. The fruit is simply not within our own authority. And if we suppose — ask your own mind — that you say you are giving up puja and paath because the mind is going bad: but if you do give it up, what will the solution be?

On this, the speaker says, there is a story he tells again and again. There was a sculptor who had to make a murti. He went to a great hill and, to take a stone out of that hill, began striking it with his hammer to break it. Striking and striking, he grew tired and went away, saying the stone will not break. A second sculptor went to that same hill, and at that very place, and as soon as he struck one blow, a piece of the stone broke off and fell down. What do you understand from this, he asks. Was there no strength in the first sculptor's hammer, was he short of skill, did he not know how to wield a hammer, was there no strength in his hands? It was nothing of the sort. The only difference was that the part of the hill-stone where he had struck had already taken more than a hundred blows. It needed one or two blows more; the second man came, struck, and it came away.

If you are in householder life and are carrying on your livelihood, the speaker says, then uchchatan and the rest have many causes, and they fall upon you. So do not worry about it, and do not abandon our puja-paath. You can lessen it — suppose you used to do eleven malas of japa and uchchat is occurring: then fine, do only one mala, for some time do one mala. At least the continuity will remain, so that it does not break. Keep that much in attention. And if you do not even wish to do one mala of japa, then do japa of that mantra eleven times. Remain in it. Then, as soon as you hear some video somewhere, read some story, you will get inspiration again and will start again.

Perhaps it is not Bhagavati's wish, the speaker says; she gives no one such good sense. Those who commission things have kathas performed — different kinds of expressions and postures, women seated on the vyaspeeth, nothing to do with anything, they simply enjoy themselves; the Bhagavat katha, whether anything is happening or not, simply runs on. Resistance to the atrocities is entirely possible, he repeats. The one who commissions it must be of that kind, and those who perform it must be knowledgeable in that way, who take it up and carry it through. It absolutely happens.

A listener writes that in his father's kundali there are Ketu and Mangal in the eighth house with Kumbh lagna; in his own kundali Rahu and Mangal in the eighth house with Simha lagna; and in his son's kundali Shani and Mangal in the eighth house. This thing is absolutely not a coincidence, the speaker answers. Whatever the lagna may be, but in the eighth house Ketu-Mangal, then Rahu-Mangal, and then Shani-Mangal — he asks the questioner to send all three kundalis once on Telegram so they can be analysed properly and discussed again. There is a cause behind it relating to the eighth house, he says; he will discuss it separately and, if possible, analyse it and make a video, which would help many people.

You can see one more thing, the speaker tells those who practise upon jyotish or who analyse charts. If the kundali is being constructed correctly in a house, and if there are three or four brothers, then if Pitru Dosha comes out in the chart of any one of them, then in the charts of the rest as well pitra dosha very nearly comes out — even if it has been formed by drishti rather than by yuti. But it does get formed.

A listener writes that whatever tantriks he has seen are all weak where money is concerned; they have shaktis, but very few sources of wealth, and they always have to take help from others. You have made a very correct observation, the speaker replies. In matters relating to tantra vidya, he says, you will also have seen this: some tantric progresses greatly at the start, a whole heap of money piles up with him — and a time comes when he entirely, or the next generation that follows him, is completely ruined. As to the cause behind this and how it happens, he points to the videos in the Gramin Bhagatvaal playlist, a whole playlist in which each thing has been explained; listen to it and you will understand why this happens. And this thing can happen not only with tantriks but with everyone — the reason for saying it of tantriks is that there the situation and cause become something else, which he has tried to explain. Those who do seva-puja with bhakti bhaav are also tested by God, he adds; difficulties do come in life.

Asked how many mantras can be done on one mala, the speaker answers that japa of the ishta mantra should be kept to one Mala, for whoever is the chief ishta. Suppose you do sadhana of Bhagavati Kali: then do the mantra japa of Bhagavati Kali on one mala — such as a navmukhi RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala, or an ordinary rudraksha mala, or an ordinary black hakik mala, or whatever mala you keep. On that you will do one japa. Secondly, whatever Ganpati mantra there is, whatever Bhairav ji's mantra, whatever Shiv ji's mantra — do japa of those on a second mala.

Asked over how many days and how many paths the siddhi anushthan of the Devi Khadgamala stotra is performed, the speaker answers that the Khadgamala stotra is in itself extremely unfailing, divine and swift in giving its effect. And it is svayam-siddh. According to its phalashruti you may, if you wish, make an effort for siddhi. At least 1100 paths should be done; and since the Khadgamala is in itself a kind of chakra vidya, a great many niyams have to be observed at the time of doing the paath. Do its anushthan only while following all the niyams. In Gupt Navratri, if possible, do 108 paths of it daily. Its havan should not be done, he says — in the ordinary way.

A listener writes that roughly five years earlier he did a havanatmak prayoga of the Navarna mantra and there was great loss of Lakshmi. See, the speaker says, on this thing you have written — that five years ago you did a havanatmak prayoga of the Navarna Mantra and there was loss of Lakshmi. Now, if he were to forbid the Navarna mantra here, then ten such people would start abusing him online, right here on the live, asking how he could forbid japa of the Navarna mantra. He notes that to date more than 250 videos, and if both channels are combined more than 300 videos, have been put up.

But look at the other channels that make tantra-related videos, the speaker says: the Navarna mantra, the panchakshari mantra, every mantra they have shoved in — you do it, do it well, do it in this way, add Om and do it, put Om on both sides. Insert this beej in the middle, insert the Shreem beej, do it like this, do it like that; do japa of this one syllable in this way, in that way. But why does he never say do japa of the Navarna mantra, or do it this way or that way? Because Navarna is in itself maha-explosive and a mantra of the highest scientific consistency. For that too, he says, separate videos will be uploaded this week — a video on how people are ruined by japa of the Navarna mantra. It will be a very negative video, he warns; listen to it with a stone on your heart, but do listen.

Navarna without diksha — in his reckoning, the speaker says, Siddh Kunjika Stotram and Navarna japa should not be done. You are free to agree or disagree; that is in your own place. He is putting his views according to his own experience, because he has seen how these things happen. If you do it, do it within a limit — he is not forbidding it. But you do unlimited japa while not being initiated, not being an adhikari of the Pranav, and you do japa with the pranava attached: harm is done to the devatas by this. You cannot go above the shastra, he says.

It is Kaliyug, the speaker says; anyone will say anything — that it is not like that, we know so-and-so. There was one gentleman running his own separate kula, running an asur kula, who would give a hundred and one mantras with all the beejas shoved into them, saying, we will earn money. If we wished, he says, on our channel — you people have already become 30,000 — such videos could be put up one after another, and by Bhagavati's grace his mind has not yet been spoilt in that way. Such videos could be put up, of such mantras, that views would grow comfortably. But what to do, the mind does not accept it; it feels that here at least five people, even so, are being benefited. Putting up wrong videos of that kind, breaking the guptata of mantras, giving people inspiration in a wrong way, granting them the licence that you may do it without rules, no problem, Bhagavati will grant grace, she is the Mother — having such things done, he says, afterwards your ruin will come, and some day mine will come too. That is why he says he cannot speak wrongly.

He tries from his own side, the speaker says: as much as you do Navarna — do one mala, do a mala or two. That much should be done. But you are sitting and doing 108 malas of it daily, 108 in the morning and 108 in the evening. Where will that go? Do you even know in what manner the mandala pujan is performed in Navarna japa, and how many shaktis will come? You know at least this much, that the navagraha and the nine shaktis are contained in it. Tell me, he says: take even one shakti alone — how many sevaks and sevikas does she have? And here you have called nine.

And you keep one lota of water, five raisins counted out, two cloves, one camphor — and after that you will say, how will they not be pleased, how will the work not happen. So, brother, in five raisins you will now say, my bhaav is this much. We have bhaav. Then, brother, if there is bhaav, why are you doing so much? With bhaav, fold your hands and sing a stuti. If there is very great distress, he says, then do paath of the Durga Apada Uddhar stotra; make the stuti of "namaste sharanye shive sanukampe". By that, Bhagavati will remove whatever your distresses are. Why call everyone and then say there is bhaav? Then she will not accept the bhaav — she will accept it in another manner, and then there will be loss of your Lakshmi, loss to your body; then you will say, I did Navarna japa and this happened to me. If there is bhaav, walk according to bhaav; and if you are doing sadhana, walk according to sadhana.

Asked whether the Ishta Devata can be known on the basis of the kundali, the speaker answers: absolutely — according to the fifth or the ninth house you can take up your ishta and do sadhana and puja. But see, he says, the lagnesh is also necessary, the panchamesh is also necessary, the bhagyesh is also necessary, the labhesh is also necessary — so it becomes a state of confusion. It will genuinely feel to you, he says, that one does not know whose worship to do.

Mainly people say that the panchamesh should always be kept satisfied and his seva and puja done. But suppose, according to the kundali, that your panchamesh has gone and sat in the eighth house. Now you are doing his seva and puja, and somewhere, relating to him, you have by mistake worn a ratna — then somewhere or other they will certainly give you distress. So, he says, a correct decision should be taken only after analysing the kundali, as to whom to proceed with if you are looking at it according to the kundali.

Leaving the grahas aside, he says, one should go up to the deva shaktis. Whatever graha is situated in the fifth house, do the seva and puja of the deity related to it. And he himself says that it is best to do it according to the NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window.. Do the seva and puja of the presiding deity of your nakshatra. For instance, if you are born in Pushya Nakshatra, then relating to Bhagavan Narayana. Narayana is not alone, he adds: the kula of the Mahavidyas related to Narayana is a stri kula. If you feel that you wish to do upasana of a devi shakti, do theirs — you may if you wish do upasana of Bhagavati Narayani, you may do upasana of Bhagavan Narsingh. You can absolutely do it in this way. So yes, the ishta can be known.

A listener asks why sometimes the mind wants to do japa of the Shiva mantra, then wants to do Saptashati paath, so that it does not settle in one sadhana. Know that there is no cause behind it at all, the speaker answers, and quotes: gyaninam api chetansi devi bhagavati hi sa, baladakrishya mohaya mahamaya prayachhati. She is the Mahamaya who forcibly drags away even the minds of the wise and casts them into maya. The gyani does not fall into maya quickly, but she drags him by force — keep in mind that it is written there in the Durga Saptashati, where Brahma ji is telling this and what Markandeya Muni has said there.

The second point, he says, is that of whomever you do sadhana — if you are doing Shiva's, and suppose a hundred malas of japa or ten malas of japa, then one mala of Bhagavati should certainly be done. Both of them should be there. One never does it alone; you are in householder life — do it in the pair. If you are doing Bhagavati's, then do one mala of Shiv ji. If you do ten malas of Bhagavati, one mala; and if you are doing only one mala of Bhagavati, then in it you should do japa of whatever mantra of Shiv ji you have received, or whatever you do, or else of a yugal mantra. Naam japa should certainly be done in the pair — whether you do Sitaram, or do Radhe Shyam, or do naam japa of Shiv-Parvati, or naam japa of Shiv-Shakti.

The other matter is what to do when the mind will not stay steady in one sadhana: make a niyam, the speaker says. For instance, if you are doing japa of the Shiva mantra, then continue the japa of the Shiva mantra; and do the Durga Saptashati paath on Ashtami or on Chaturdashi, or do it on Poornima or on Amavasya. What will happen from that is that we will be bound in a niyam, and then your position will become entirely exact. But if you do not bind it in a niyam, then in just this way the mind will keep going up and down — sometimes you will do Saptashati, sometimes the Shiva mantra.

Asked whether, since Ravana's kuldevi is Nikumbhala, Mata Nikumbhala is Ma Mahapratyangira, the speaker answers: absolutely. Bhagavati Pratyangira has in some places been held to be the Bhadrakali form, and has also been held to be the Nikumbhala form. If you enter further inside the tantra kshetra, he says, two things will come up here. The form of Bhagavati that was established in Ravana's kula is described in the tantra granthas and in tantra circles as a devi of twenty arms who remained seated with her yoginis, with all her yoginis — she who had said that when you bring my other form here, I will leave this place and go. So when Bhagavati Sita set foot there, Bhagavati left Lanka along with her yoginis, leaving that temple. So it is said, he notes: what is described in the tantras, or what has been heard from the mouths of gurus, is what he is telling.

So the form of Bhagavati Nikumbhala is held to be like that there, the speaker says; and if you go into differences of form, then further — the dhyan mantra of Bhagavati Pratyangira, the ordinary dhyan mantra that comes, describes her as four-armed. So here a slight difference of opinion, or say rather a guptata, has been maintained as to which is the real one. This, he says, you may perhaps come to know rightly only within the Guru parampara. He too, he adds, would not wish to disclose it fully.

Asked whether the sons of a house-head steeped in paap karma must also undergo its fruit, and what the debts of the ancestors are that must be repaid on entering the sadhana marg, the speaker calls the question a very good one and says this absolutely happens. If the chief person of the house is steeped in sinful deeds, then whatever sons there are, whatever later kula, have to undergo it. But whatever fruit they are undergoing, whoever his sons are, they will be undergoing it according to their own karma as well. Even though we may say that the son is undergoing what his father did — and it is also true, people say that as you do today your coming lineage will suffer — still, the lineage that has come to suffer had also done some such karma that it had to take birth in this kula, with the message: cut your own prarabdha.

Asked what the fruit is of doing bhakti of Ishwar mentally, the speaker answers that it is the very finest fruit. Mentally, because however clean we may make ourselves bodily, physically, if our mind is not clean, if the thoughts in our mind are foul, then no fruit is properly obtained. If you do bhakti of Ishwar mentally, with Ishwar seated in your mind twenty-four hours, and in the mind itself, whenever you wish, you are doing their shodashopachar pujan, singing their mantras, doing their abhishek in the mind alone — that is the very best. You can always do it; it is bhakti of the highest order. As for its fruit, he says, it cannot be described. Everyone should do it in any case.

Asked how real siyar singhi and real hattha jodi can be identified, the speaker says that hattha jodi and siyar singhi are in themselves a jagrit vastu. One should take complete information about them and only then keep them in the house. He asks the listener to message him once in the group about the full rules of hattha jodi and siyar singhi; he will make a separate video on the whole of it, a five-minute video in which he will also try to show them, and explain how and what should be done.

Asked how the shringar of Hanuman ji is to be done, the speaker answers that his chief shringar is the chola shringar, which should be done on Shani and Mangalwar. The vidhi of doing the shringar is that the chola is applied from below upward. Upon a paan leaf, the kesariya sindoor — the sindoor called bhakhra sindoor, or the orange-coloured sindoor that is called Hanuman sindoor — is mixed into chameli oil or into desi ghee and soaked in it. After that, taking the name of Ram ji, or taking the name of Sitaram ji, the shringar is done well from below upward, and the chola is offered to Hanuman ji.

After that, the speaker says, write the Ram naam on paan leaves — on at least eleven paan leaves — and make a garland of it, or else write the Ram naam on the leaf of a bargad, a banyan leaf, and hang it around Hanuman ji's neck. That is the chief shringar. After that, if you wish, you may do shringar with the fruit of the banana, and you may do shringar with the banana leaf. All these things, he says, are exceedingly dear to Hanuman ji.

To a listener whose two kamal gatta malas have spoilt, the speaker replies that the kamal gatta mala spoils the quickest of all; he thinks his own kamal gatta mala too spoils in three to four months. As to spoiling, two things happen. Either you have put it on Bhagavati and are having her bathed and so on, so the thread of the mala breaks. Or else a white growth begins to appear on it, it begins in a manner to become hollow, and it gets thoroughly worm-eaten. This, he says, is an ordinary thing. If you take it for japa, then if you are doing japa of Bhagavati Lakshmi, take a SphatikA crystal rosary, chosen over Rudraksha when a practitioner's Venus is favorably placed and outside the 6th, 8th, or 12th houses. mala properly and do japa on that. The kamal gatta mala cannot run for a long period; however much ghee you apply to it, its thread will break, because the hole in the kamal beej is quite small and people put a very thin thread through it, and it breaks.

Asked to show the way for accomplishing the siddhi of the Kuldevi, the speaker says it has already been told, and asks the listener to look at the video relating to the kuldevi. The kuldevi-related dhyan mantra, how the avahan is to be done, how the nitya puja is to be done — every thing has been told there. Whether siddhi occurs or does not occur, he says, is up to them.

Asked how much should be done of a stotra and of a 108-name paath against a figure of five lakh, the speaker answers about the mantra first. In the counting, at the first time you should do at least five lakh of any mantra at all. Complete five lakh within the year. For stotras and the like — within the navratri and so forth, complete up to 1100. After that, do as much nitya paath of it as you possibly can, and keep repeating its anushthan again and again in between.

A listener says that for two weeks continuously his eyes have been opening between three and five in the morning, even if he sleeps at half past one, and asks what should be done in that state at night and why it is happening. There is nothing greatly to worry about in this, the speaker answers, as he has said before. Whenever you do any sadhana, whichever Gana are pleased by it have their own kaal, and within that period their coming and going takes place, because of which your eyes open. This is an ordinary process in the field of sadhana, and somewhere or other it is also the grace of that shakti. You should recognise and know it, and keep trust in your ishta. When you feel yourself alone in life, that no one is with you, then these shaktis give the feeling that I am with you. You only have to have faith in them.

He says again and again, the speaker repeats, that PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. is in its own place. Mahadev's own prarabdha — he kept it as his leela, in what manner he had to lose one of his wives. Greater than that, what are you and we, that suffering will not come into our life? So one is not to think that because there is the grace of a shakti you will have no suffering. You absolutely will. But yes, keep this trust: that she is there.

A listener writes that he does puja of Mata Kali and Bhagavan Shiva, and that an uncle in his own house has learnt vidya and repeatedly does abhichaar — not upon him, but his father catches one illness after another. First of all, the speaker answers, in the manner in which you are doing anushthan of Bhagavati Kali, doing japa of her kavach and so forth, try in Gupt Navratri to complete at least 1100 japa of Kali ji's kavach. And write the beejaksharas of Bhagavati Kali on bhojpatra; or if possible have the Yantra made by a learned person, or, if you are yourself a good sadhak, make the yantra in a pure state on the very first day, in an auspicious Choghadiya, in a good choghadiya, in Amrit kaal and the like, doing all of it with the vidhi of Prana Pratishtha if you know it, and doing 1100 japa of the Kali kavach.

Then, the speaker continues, performing a Havan with the mantras of Bhagavati Kali and Bhagavan Sadashiva, and giving Bali and bhent and so forth — a satvik bali, whether it be of lemon or of coconut — doing all of that and thereby making the kavach completely awakened, then have the father wear it. And do the Bandhan of the house and so forth as well.

Asked whether a Sulemani mantra can be done for gaining wealth, the speaker asks the questioner why he wants to do a Sulemani mantra. Will the mantra of Hindus, of Hindu people, fall short — is there a shortage of mantras in the Sanatan culture? Here crores upon crores of mantras have been made siddh; where is it in Sulemani that you have to go? He says plainly that he does not have Sulemani. The desire arising in your mind to do Sulemani is dosha-ridden, and it should absolutely not be done — in his reckoning, not at all. If you have to do mantra japa and can do nothing else, then do japa of Bhagavati Ashtalakshmi; do paath of the Ashtalakshmi stotra and the like; do paath of the Mahalakshmi Ashtakam. So many shaktis are here, and leaving them you are getting into Sulemani.

Asked whether the Bhairav mantra can be done along with the paath of Ma Gayatri, whether a copper murti of Ma Gayatri may be kept, and how many paths of the 108 names of the Vedic Gayatri mantra should be done, the speaker takes them in turn. If your 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. sanskar has taken place, he says, you may do Gayatri Mantra japa. If you wish, you may also keep a murti of Batuk Bhairava ji. Japa of Bhairav ji's mantra may at present be done together with Gayatri; there is no difficulty in it.

As for a copper murti, the speaker says: a copper murti should not be kept for Ma Gayatri. He would say that instead of keeping copper, you should keep a panchdhatu murti or a brass murti. Copper is tamba, after all. If you keep a tamba murti, then you can never have her bathed with sweet water and the like. You will have this information, he says, that if jaggery or any sweet substance is put into copper, it becomes like poison. So somewhere or other, in Abhichara karma and the like, the use of all those things is made. So do not keep copper. As to how many paths of the 108 names of the Vedic Gayatri mantra should be done — the more you do, the better, he says; but make a niyam.

A listener writes that she does japa of the Navarna mantra, but one day received a sign in a dream to read the Gayatri mantra, and asks what she should do. If you are a woman, the speaker answers, the adhikara of Gayatri Mantra japa does not belong to a woman. You should not do Gayatri japa. The second matter, he says, is that if you do japa of the Navarna Mantra and are initiated, that is a very good thing. If you are not initiated, then you should do its japa within a limit, in a limited quantity.

Asked whether a man should bind a cloth and a cap on his head while doing puja, the speaker says this thing becomes different in different places according to the region. If you go towards Kashmir, the brahmins there who do the puja, those of that side, do it having bound it upon their heads, in that region — especially in the northern regions. But in other regions you will not see it that way, and according to his own knowledge there is no such necessity of keeping a cloth or a cap on the head while doing puja. According to the region, and according to what the elders there have said, you should follow.

Asked how much japa of the Argala stotra should be done to receive as much benefit as a sava lakh, the speaker answers that however much you do, the more you do, the more it is. Why read by counting at all, he asks. When your mind attains satisfaction, understand that you are attaining siddhi relating to that stotra.

Asked which form of Mata Lakshmi is best for upasana — the Kamala form being given abhishek by Airavata, Lakshmi seated on an elephant, the four-armed beauty and so on — the speaker answers that what has been named, the Kamala form with the abhishek by Airavata, is the finest of all. Or Lakshmi ji seated upon an elephant, or Lakshmi ji seated on a lotus, on a kamalasan. The trading classes in particular should do upasana of Bhagavati Kamala in this form. And those who wish to go into tantra, of Bhagavati Tripurasundari, Shri Vidya.

Asked to take the trouble of telling further prayogas or vidhis of the first mantra of the Argala Stotra, the speaker says that eleven prayogas come in it, in the Argala. Now, all those things are not told, he begins, because — and then says, fine, they will be told. When the time comes, he says, that too will be told.

Asked what things it is necessary to consider before starting any japa, the speaker says a great many considerations have to be made. First of all, what is your purpose in the japa you are doing? Is it the attainment of the deity's grace, or is it something else? Apart from that, look at everything else as well: whether you will be able to do the full japa over a long period or will not be able to. Look at all these things. The most prominent thing, he says, is what your need is. Consider the japa according to that.

A listener writes that people seated on the vyaspeeth all show Krishna ji's character as bad, though it is nowhere so in the Mahabharat, and that people are pleased by these antics; he asks that people walk on the path of dharma. You are speaking rightly, the speaker replies. What more is to be said in this — everybody knows. A time comes when the intellect opens; for those whose intellect does not open, what is one to say. Katha is right in its own place. It has its own stage; it is necessary for you and for us as well. But that sadgati should occur merely by listening to katha, and in this fashion of listening to katha as it is going on nowadays — that, he says, he absolutely does not accept.

Asked why these people keep saying base things about Krishna's character and why Krishna does nothing to them, the speaker answers: Krishna will do nothing. Krishna is himself the one they call Ranchhod — you have heard it, he says. And the Kaliyug is running. What is impossible for God? He can do it whenever he wishes, but he is enjoying the leela. We and you too should enjoy the leela along with him. He points to the vivah geet of Bhagavan Sadashiv, the Parvati Mangal or vivah geet sung by the jogis, in which the whole description is given: a brahmin went carrying Parvati ji's proposal, and Mahadev plays a great deal of leela with him. At the end, when his eyes open as to what Mahadev is, Mahadev seats him beside himself and says, sit quietly and watch the leela, how it all happens. That, he says, is what we and you also have to do — sit quietly and watch the leela when nothing can be done. He admits he too sometimes speaks out in anger, but says that whoever wishes to do what they will, let them; we are to keep making effort according to our own field and our own strength, and we are becoming the medium for awakening others. Whether they awaken or not is their prarabdha and Bhagavati's wish.

Asked whose upasana among the hundred mahamantras can bring ashta siddhi and mahasiddhi in this age, the speaker answers: do upasana of Bhagavati Mahavidyas Kamala. Becoming initiated according to vidhi, do her panchang sevan and thereafter dashang sevan and so forth. Continue her upasana for the whole of life. In this world all your desires are fulfilled, and beyond it too everything is attained. As for ashta siddhi and mahasiddhi, he says, these are words, and one has to build one's own character accordingly. But yes, this certainly happens: when you go forward in the field of sadhana and begin doing PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., mahapurashcharana and all of that, then all these things do come into hand.

Asked whether shaktis really come in bodily form when sadhana is done in this age, the speaker answers: they absolutely come in bodily form in this age. But very often the form is not according to the Vedic description. Neither in you nor in us, nor in anyone in this age, is there the capacity to bear the tej of the Vedic form. It is described, he says, that Vama Khepa once insisted with Bhagavati Tara: Maiya, you give darshan daily, you eat bhog from my hand — if the form imagined in the Vedic dhyan mantra I recite is your real form, then show me in that. Bhagavati says that in this age you will not be able to bear the energy of that form, so kindly see her as she is. But he insists that he must see it, and gives up food and drink. So Mai gives him the capacity and grants darshan of that Vedic form of hers — and even then Vama Khepa falls unconscious.

A listener writes that he wishes to do a particular named sadhana in this navratra, that he is a devotee of Ma Kali, and that some ganas of the Mata, seven devis, have been pleased with him. When the ganas and sevaks of Bhagavati Kali have been pleased with you, the speaker replies, then why do you want to accomplish that siddhi, brother? Look, he says, he does not give information of this kind here at all. Whether you want to do that one or some other — you want to do their Masan. He says he does not even take the name. Do whatever you wish, comfortably; here he gives no information of that kind.

Asked whether the Shri Kali Chalisa siddhi can be repeated again in the coming Gupt Navratri, the speaker says: very good, absolutely do it. He says he tells people that for at least one year — that is, the four navratris that there are, and if possible in Shakambhari and Ghor Navratri and the like as well — one should repeat one and the same sadhana again and again and again. Then, the next year, begin a second sadhana.

A listener writes that the sawari of Vaam Baba and Brahm Baba comes, that the work is not accomplished, and that they give the jaykara of Ma Vindhyavasini a great deal. If the sawari of Brahm Baba comes and you give the jaykara of Ma Vindhyavasini and the work is not being accomplished, the speaker answers, then do one thing. First of all, try to go to the Vindhya kshetra. Going into the Vindhya kshetra, have their bathing and so forth done from the Vindhya kund — that is, the kund of Bhagavati's sthan, which is near Bhairav ji, upon whom too the sawari comes — do the trikon yatra, and near the cave of Kali Khoh there is the temple of Bhairav Baba, where the sthan of all the brahms has been given. So make an appeal to that Bhairav Baba for this matter; and if some knowledgeable person goes with you, then you may make enquiry there as to what the difficulty is and why the work is not being accomplished.

If the brahm is giving the jaykara of Vindhyavasini, the speaker says, this means that in his own time he must have been a devotee of Vindhyavasini of a very high order, or a sadhak. Otherwise no brahm would even take the name of Vindhyavasini — such is the fear. So he is a satvik brahm of a high order, one who walks upon dharma. Honour him properly, and go to Vindhyachal; there, properly done, his welfare too may be accomplished if he wants gati. So have the removal of this matter done there properly, through some knowledgeable person.

Asked whether the Rudrashtakam may be used for the attainment of wealth, the speaker answers: absolutely, it can be done. Doing paath of the Rudrashtak over nag kesar, that nag kesar is offered upon the ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples.. It is among the unfailing upays for gaining wealth, he says. But this work should be done by you continuously for at least seven days, beginning from the Tritiya or Panchami tithi of the Shukla Paksha.

Asked why the body becomes heavy and shakes during mantra japa, the speaker says two causes may be there. The first is that the energy of the mantra japa is becoming unbalanced. The second is that your bhaav is becoming exceedingly strong; your mind is settling in the ishta, in the aradhya, and by their grace the grace of their partial shaktis is coming upon you properly — then too it happens. A third cause may be this: that if there is an abhicharik prayoga, or a vayu badha of any kind, a Bhoot Badha related badha, then too the body shakes. So it becomes a matter for examination, as to what the cause actually is in the end.

Asked how a shivling should be given sanskar and worshipped, whether it must be fixed in one place, and whether repeatedly moving it incurs a dosha, the speaker answers. If a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. is right for a householder in the house, then keep a shivling made of ratnas, or keep a Narmadeshwar Shiva Lingam shivling. Even if you keep a shivling made of ratna, then in it the arghi should be separate, and the form of Shiv ji, the form of the shivling, should be separate. Keep this in attention first. Secondly, no dosha attaches from the shivling being moved or shifted.

Prana Pratishtha of a shivling should not be done in the house, the speaker says, nor does it happen. The form of a shivling of any kind, achal or otherwise, itself holds divine shaktis within it. An ordinary pratishtha you may, fine, have done; but a very elaborate vidhi of it should not be done, in his reckoning absolutely not. Narmadeshwar is the most excellent, and in it there is no necessity at all of doing praan pratishtha. So keep a Narmadeshwar Shiva Lingam shivling in the house and do its pujan, and daily its bathing and abhishek and so forth should be done. No dosha attaches from moving it — you may do its abhishek well daily, may move and shift it properly; there is no need to keep it fixed, no need to keep it fixed in the house.

Asked whether, if some sadhana is running, there is any dosha in reading a chalisa or stotra for the grace of another deity within that puja, the speaker answers: do one sadhana at one time. This means, he says, that this is a kind of dosha. It is in itself a very great dosha, that you are doing the sadhana of someone and want the attainment of someone else's grace within it. Brother, then it means that in the sadhana you are doing you have no trust at all in your aradhya, in your ishta, or in the deity of the mantra you are doing japa of. So where will they accomplish your work? Here you have very great love for Hanuman ji and you gained knowledge about Hanuman ji's strength; fine, today you did Hanuman ji for five days, and on the sixth day you heard from someone about Bhairav ji, and within that very thing you want to attain the grace of Bhairav ji. Then you will get nothing at all.

Asked how work is taken from a siddhi, if there is any, the speaker answers that if there is a siddhi then work has to be taken from it as well — the siddhi must have been told to you, brother; how would a siddhi simply come about. If you do not know the way of taking work from it, then first find out from the Guru through whose medium the siddhi was obtained, in what manner it is done. This, he says, is a matter for examination.

Asked what to do when there is no benefit even after doing sadhana, when negativity is felt, and when the body aches at the time of sadhana, the speaker answers. If the body is aching at the time of sadhana, then first of all there is some Dosha or other. The first thing is that if you are doing it yourself and are not getting benefit, then you should first get both things shown — your janma kundali and the up-parivar, that is, the tantra-related things. Its removal, the Utara and so forth, should be got done. If there is graha dosha and the like, fine; if something of the six, eight, twelve is running, then having its japa and daan done through the antardasha and sukshma dasha, you should after that do sadhana.

Asked to show some path of simple upasana of Ma Tara, the speaker answers that there is no path of simple upasana of Ma Tara. Ordinary dhoop and deep you may certainly do, or if it is her kshetra and you are a resident there, then you may do it. But she is fully the chhatra shakti of tantra, and her complete puja happens only by the tantrokta vidhan. Maharshi Vashishtha too did not attain siddhi in the Vedic manner. Then, with the fifth makara — that is, by the tantrokta method — he did her sadhana and upasana, and only then did he attain siddhi.

Asked whether nag mani is really found, the speaker answers that whether it is found or not is a separate matter. Those who speak of it, those who show it, may show that this is nag mani — but what its reality is, is a matter to be known. Even if he were to say yes, it is found, then you would say, show it; and from where would he show it? He does not have it, so from where would he show it. Yes, he has seen them — that is a separate matter. Whether it was actually that or not is a different thing to say.

Asked how to end the habit that has formed of checking the mobile phone at the time of pujan, the speaker answers: switch the mobile phone off and keep it away. How has such a habit formed, he asks. The other thing he would say is: take the mobile — offer the mobile itself to your ishta some day, smash the mobile as a coconut is smashed. The tension will simply end. It is a very bad habit, he says; he has even seen that the paath is running and the mobile phone is running in it too, that it is being looked at on the mobile. There should be control over oneself in all these matters.

A listener writes that no child in the house is getting married, that ages have advanced greatly, and that nothing is understood. Some sadhanas relating to marriage, siddh Sabari vidyas, have been given on the channel, the speaker answers; but first of all the kundali should be analysed and whatever doshas there are should be removed. Pitru Dosha, dev dosha, or abhicharik badha — only when all these are known properly can any upay or any anushthan be told accordingly.

Asked whether, if a shakti as powerful as Ma Mahakali, the chauraha-wali mata, has been sent by giving bhog and bali, Hanuman ji and Bhairav ji can stop her and are capable of it, the speaker answers. Anyone at all having been sent by giving bhog — look, Mahakali can be sent by nobody; nobody has that much capacity. It is a manner of speaking that Mahakali is walking, that the chauraha-wali is walking. She is not sitting so idle that she will eat one laddoo or some meat and go off. That is a separate thing, he says; he has already made this subject clear before, and there are videos on which shakti it is that walks and what she is in the end. So you cannot give the name of Mahakali to that.

The second matter, the speaker says, is that to stop whatever thing is running on adharma, senior things can be used. He says he does not wish to abuse anyone, but abuse escapes his mouth at those people who say that Hanuman ji and Bhairava ji cannot do this, cannot do that. Nothing of the sort happens, he says: everything is stopped, everything runs. The one who does it must be of that kind. And the second thing is that there should be trust in one's own ishta and aradhya. And Mahakali is not sitting so free that she will go in a bhog and trouble someone.

Asked how many times a day the Hanuman Chalisa should be read so that a tantra prayoga does not take effect, the speaker answers: do a havanatmak prayoga of the Hanuman Chalisa morning and evening, if the use of tantra is proving more effective. The vidhan has been given. Use it together with exactly those objects that have been named. Do it continuously for forty days.

Asked where a true guru will be found who keeps no craving for money and the rest, and who always stands by his disciple without any selfishness, the speaker answers that for this you should pray again and again, over and over, to your aradhya, to your ishta, and do sadhana — that such a worthy Guru be obtained by you. You will certainly find one, he says.

Asked whether a paras — that is, parad — shivling may be installed, the speaker answers that if a householder installs anything relating to ParadConsecrated mercury, formed into objects such as a Shivling (Parad Shivling) — a consecrated Shivling should not be carried during travel, since strict purity standards are difficult to maintain on the road., then observance of the niti and niyam becomes necessary. According to his own view, if you do not do tantrokta sadhanas and are an ordinary householder, then more excellent than the installation of a parad ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. is the Narmadeshwar Shiva Lingam shivling. Its installation is what should be done.

Asked whether, if 1100 paths of the 108 names are done for Bagla, its dashansh Havan and TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and so forth are necessary, the speaker answers: for politics, yes, absolutely do it. It will be better if you do it; giving ahutis is necessary. Do tarpan, Marjana and all of it. And to the questioner's reckoning that it comes to 108 ahutis from each name, he answers that you have understood entirely rightly.

Asked how to open a bandish, if one has been made at some place, the speaker answers. If a bandish has been made, then in that place the ugra mantras of your own ishta, of your own aradhya, should be used — a shatakshari and the like. A havanatmak prayoga should be done. Bali and so forth should be given.

A listener writes that his elder brother and his aunt have done something to him, but the treatment is not being accomplished. When members of the family have it done, the speaker answers, then just this difficulty arises. We have discussed this very subject today, he says: that in householder life, when people of one and the same family have tantra used upon another, what kinds of things occur.

Asked whether the havan of the 108 names of Ma Durga must also be done, the speaker replies that if the questioner is very young and does not yet have information about all these subjects, then only do the paath. Learn the Havan slowly. When it becomes possible for you, then certainly do the havan too. At present, just do the paath.

Closing the session, the speaker says that of all the havans that are being done, all the anushthans that are being done — whether of Bhagavati Baglamukhi, of Bhagavati Mahapratyangira, or of Bhagavan Narasimha — you should all view and observe well whatever videos relating to them are on the channel. By watching too, he says, a great deal of negativity is removed. And very soon such videos will be put on the channel that those people who cannot themselves do the paath and the rest can take exceedingly great benefit merely by hearing them.