The Magh Mahakumbh — Forty-Five Days of Niyam, and What a Householder Owes Before He Goes

The Mahakumbh is the vastest parva-kala of all, awaited even by siddhas and charan devatas

Because, he says, the coming Mahakumbh is the most vast parva-kala of all, and even siddhas and charan devatas wait for it. If otherworldly powers await this maha-divya parva-kala, he asks listeners to consider how special the benefit must be for human beings.

The speaker opens with Jai Maa Vindhyavasini, Har Har Mahadev, and welcomes the listeners. The coming Parva Kala, he says, the most vast of all, is that of the Mahakumbh — one for which even the siddhas and the charan devatas wait. When the paralaukik shaktis wait for this maha-divya parva-kala, he says, think how special the gain must be for us human beings. He announces that discussion of this subject begins today.

Is the Mahakumbh a matter of going around a fair?

No. He says it is a matter of the utmost necessity for human life and not a matter of visiting a fair — though in today's time, he says, every tirtha kshetra has been left as nothing but a tourist spot, with people going there only and only to enjoy themselves, so that the tirtha kshetra has become a synonym for pleasure.

This is an extremely necessary subject for the sake of human life, the speaker says. It is not a matter of going around a fair. Although in today\'s time, he says, however many tirtha kshetras there are, they have been left as tourist spots and nothing more. People are going there only and only to take enjoyment. The tirtha kshetra, he says, has come to be a synonym for enjoyment.

What should a sadhak feel towards the affliction that turned him to tirthas?

Gratitude. Whatever the affliction by which you came onto the path of sadhana, pujan and paath, and by which shraddha towards tirtha kshetras arose in your mind, that affliction should certainly be thanked — because by making you its instrument it is about to obtain for you some divine punya, and not a little but something extremely special.

But for those of the sadhak class, the speaker says — by whatever cause you came onto the path of sadhana, pujan and paath, however much distress you are in, whatever the affliction for which you were doing seva and puja — and by whatever affliction shraddha towards tirtha kshetras arose in your mind, or you began going, or you are about to go — somewhere or other that affliction too should certainly be thanked, that by making you its instrument it is about to obtain for you some divine Punya. Not some, he corrects himself: something very special indeed. It is of the most particular kind. The full description of it, he says, begins today.

What is the standing tradition of bathing in the month of Magh?

Every year in the month of Magh there is a tradition of bathing in Ganga ji and in all the other dev-saritas and rivers. It is a pauranic belief and a shastra-sanctioned vidhan, he says, that bathing in Magh destroys our sins at the root, obtains the divine lokas, and gives release from many afflictions — diseases of any kind and doshas of every kind are destroyed.

You will have seen one subject, the speaker says. As things have stood so far, every year in the month of Magh there is a tradition of bathing in Ganga ji, or in whatever other dev-saritas and rivers there are. And it is a belief, a pauranic belief, a vidhan laid down in shastra and a matter sanctioned by shastra, that by bathing in the month of Magh our sins are destroyed at the root and the divine lokas are obtained. Release from many afflictions is obtained. Whatever kind of disease there may be, all of those too are destroyed; doshas of every kind are also destroyed. The importance of the month of Magh, he says, is especially for bathing.

In Paush, three consecutive days of bathing in flowing water with sandhya at usha-kaal is the standing rule

That in the month of Paush, if one bathes for at least three days consecutively in Ganga ji or in any sarita — that is, any source of flowing water, a river — and then performs sandhya in the morning at usha-kaal, then by doing it for three days alone the calming of our sins begins by dev-kripa, and sins are destroyed very swiftly indeed.

On the subject of Paush — Paush and Magh — the speaker refers to the last few discussions held in the Shiv Mahapuran, in which this subject too was placed. That in the month of Paush, if for at least three days consecutively one bathes in Ganga ji or in any sarita — that is, whatever source of flowing water there may be, a river — and then in the morning at usha-kaal performs SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya., then by the doing of three days alone the shaman of our sins begins by dev-kripa. Very swiftly indeed, he says, the sins are destroyed.

What do people take the destruction of sins to mean?

People, he says, have no patience. They want the destruction of sin to have only one meaning — release from the afflictions in their life, whatever the affliction may be: a disease of the body, some aadhi or vyadhi, an obstruction from an enemy, anything at all. If that is not being destroyed then, in their view, sin is not being destroyed.

The first question here, the speaker says, is just this: what does the destruction of sin mean? Because people have no patience. They want only this, that the destruction of sin should have one meaning alone — that in our life there be release from afflictions, whatever the affliction, of whatever kind; brother, the affliction should simply end. Whether it be a disease of the body, some aadhi or vyadhi, an obstruction from an enemy, anything at all. If that is not being destroyed, then what does destruction of sin mean? Then sin is not being destroyed. That, he says, is people\'s aim, that is their belief.

Is it right to measure punya by material prosperity?

Comparing paap and punya with materiality seems correct up to one level, he says, but when you become wholly absorbed in it — holding that if we are a punya-atma then we must be crorepatis — there you go wrong. He adds that dev-prapti never occurs while both paap and punya remain, and that in the very chase after punya a person commits many offences.

The second view, the speaker says, is that the destruction of sin means we should become crorepatis and arabpatis, and only then will we accept it. If we are not becoming crorepatis, if we have no special source of income, if mere eating and drinking will not do — then our sins are still alive and there has been no decay of our sins. Comparing paap and punya with materiality, he says, does seem correct up to one level. But when you become entirely absorbed in it — that if we are a punya-atma then we ought to be crorepatis — there you go wrong. And the second matter: while both paap and punya remain, dev-prapti never occurs; keep this in mind too. If someone is craving even punya — that we want a great deal of punya, that punya should simply keep coming to us — then in the very effort of obtaining that punya a great many offences are committed by the person. That, he says, is the cause behind it.

How does the Kumbh show the difference between a jeevan-mukta and a grihastha?

He takes the coming Mahakumbh as the example. An ordinary householder who learns from a saint, from shastra and purana, from reading or from satsang that one should bathe at the Kumbh — that even going there for a single day destroys all his sins and confirms his ticket to the loka of his aradhya — will become eager to go, and a longing will stir in his heart to reach Prayag and bathe at the Sangam.

Take an example, the speaker says: the Mahakumbh parva is now coming, and the Kumbh has great mahatmya. Now some person wishes that we should go and bathe at the Kumbh. Understand both cases well, he says: the difference between a jeevan-mukta person and an ordinary grihastha becomes plain here. The person who is an ordinary householder, if from some sant or mahatma, or from shastra and purana, by study, by hearing, by listening to satsang — from anywhere at all he has come to know that at the Kumbh parva, the Mahakumbh and so on that are coming, one should bathe; that if even for one day we go and reach there, then by merely going into that kshetra all our kinds of sins will be destroyed, we will become sin-free, and our ticket will be confirmed in the loka of our aradhya. Once he has heard this and knows it, he will be eager to go. This throb will be in his heart — that we too should go to a tirtha kshetra, go to Prayag, go to Prayag ji, to the Tirtharaj, and bathe at the bank of the Sangam.

What if someone has to take a loan to go to the Kumbh?

If he has no money and cannot go on that account, he can go by taking a loan; and the one from whom the loan was received also obtains the fruit of that punya. If he returns the money in time, the speaker says, then it is a very good thing.

Now, the speaker says, if he has no money and cannot go because of money, he can go by taking a loan. But he will go having taken a loan, and if he does not return the loan — or if he goes having taken it — then to the one from whom he obtained this loan, the fruit of this punya will also be obtained. If he returns the money in time, then it is a very good thing indeed.

Can one leave the family behind to go on a tirtha?

Whenever we go on a tirtha, he says, one must look at the circumstances of one's family; to go without looking is somewhere or other to be an offender, and what punya would then be obtained? If there are elderly parents at home with no one to care for them, and inspired by some sant or mahapurush you leave them and go and bathe, and something happens to them behind your back, then that tirtha will never bear fruit for you but will instead bring punishment and affliction.

The second matter, the speaker says, is that whenever we go on a tirtha, if we go without looking at the circumstances of our family, then that too is somewhere or other to be an offender. What punya, then, would be obtained from it? Pay attention to this subject, he says. If there are now elderly mother and father at home, and there is no person to look after them, and inspired by the speech of any sant, of any mahapurush, you leave them and somehow go and bathe and come back — and if behind you something happens to your parents, then that Teerth Yatra of yours will never bear fruit; rather it will be such as to give you punishment and affliction. Keep this in mind, he says. These are the ordinary matters, and they are for a grihastha.

The jeevan-mukta stands under a different rule, as Shukdev did when he set out for tapasya

Those who are jeevan-mukta — who have in their heart entirely abandoned every kind of relation, in whose mind there is no vikara of any kind and no relation of any kind at all. If they go in such a state, he says, their case is different. As an example he gives Shukdev ji as the puranas describe him, speaking with his mother while setting out for tapasya, when she stops him and he says it cannot be, we will not stop.

But the second matter here, the speaker says, is those who are jeevan-mukta. Who in the fullest manner have abandoned from the heart every kind of relation they had; in whom there is no vikara of any kind in the mind, no relation of any kind at all. If they go in such a state, their case is different. Just as the description of Shukdev ji is given in the puranas — the whole matter he speaks with his mother when he is going for tapasya, when the mother stops him and he says that it cannot be so, we will not stop.

What was Shukdev's reply when his mother asked him to continue the lineage?

His mother told him to stop, to increase the lineage, that his marriage should take place, and that without producing a son there is never sadgati. Shukdev Muni replies that if sadgati came merely from producing offspring, then a bitch gives birth to several pups at one time — why is there no sadgati for her? This reasoning, the speaker stresses, is for those who are jeevan-mukta.

When the mother says to him, no, you stop, increase the lineage, let your marriage take place, that without producing a son there is never sadgati — here Shukdev Muni says that if it were so, that sadgati came merely from producing offspring, then a bitch gives birth to many young at one time; why is there no sadgati for her? This reasoning, this subject that he has tried to place, the speaker says, is for whom? It is for those who are jeevan-mukta in life.

Why did Shukdev remain twelve years in the womb?

He stayed twelve years in his mother's womb, and came out only after Bhagwan Narayan gave the word that his Vaishnavi maya would not touch him and that he would retain the memory of everything he remembered in the womb.

He remained twelve years in his mother\'s womb, the speaker says, and after that Bhagwan Narayan gave this word — that yes, my Vaishnavi maya will not touch you; you will retain the memory of everything, of whatever is remembered by you in the mother\'s womb.

What does the Parvati Gita say about the jiva in the womb?

He says the Garbha Gita — the Shri Parvati Gita — describes that when the jivatma is in the mother's womb, in the sixth and seventh month it obtains awareness of all its previous births. Suffering there, it makes stuti to Bhagavati, to its aradhya, praying that when it takes birth this time it will certainly do her upasana and not let the birth go waste, asking only to be freed from this suffering — for the greatest suffering in the world, he says, is the suffering of the mother's womb, where the jiva hangs upside down and endures it.

Keep in mind, the speaker says, that in the Garbha Gita — in this Shri Parvati Gita — this subject has been described: that when the jivatma lives in its mother\'s womb, in the sixth and seventh month it obtains awareness of all its previous births. And there, enduring suffering, it makes stuti to Bhagavati, to its aradhya. In the Gita it is written about those aradhyas, and in the end all aradhyas become one single swaroop. So the jiva prays to Bhagavati that when we take birth this time we will certainly do your upasana; we will not let this birth go waste; only free us from suffering this time — because the greatest suffering of the world is the suffering of the mother\'s womb, where the jiva hangs upside down and undergoes affliction.

Is reading the Devi Gita enough?

No. He says to do manan on it — merely reading it, doing paath of it, will accomplish nothing. Assimilate the message that has been attempted there, and then there will be some benefit. Its phalashruti, that Bhagavati Durga gives darshan within one year, comes about then; not if you only keep reading and do no manan or chintan on it and make no effort to walk by it.

You can read and study this in the Shri Parvati Gita, the Devi Gita, the speaker says. Do manan on it. Do not merely read it; nothing will come of doing paath. Assimilate the message that has been attempted there for you, and then there will be some benefit. Then its phalashruti — that Bhagavati Durga gives darshan within one year — comes about. Not that you will only keep reading, do no manan and chintan upon it, make no effort to walk by it; then there is no benefit.

Why do ordinary jivas not remember their past births?

Because, as described there, whenever a jiva takes birth, at the very moment of birth Vaishnavi maya touches it — that is, Bhagavati's maya touches it — by which the jivatma forgets all the matters of its previous births, which it did remember while in the womb.

So there the subject told is that in the womb you come to remember everything, the speaker says; and so Shukdev Muni too remembered everything, and he simply was not coming out — he had that capacity, that yoga-bala. It is described that he stayed twelve years in the womb. It is stated there that whenever a jiva takes birth, at the very moment of birth Vaishnavi maya touches it, that is, Bhagavati\'s maya touches it, by which the jivatma forgets all the matters of its previous births, which it had remembered in the womb.

What kind of person, living in a family, still stands under the other rule?

Those who have attained that kind of bodha of mukti — who may be living within a family, but whose state is such that they have no greed of any kind, and on whom honour and dishonour make no particular impression. Had Shukdev forgotten, the speaker notes, he would have had to start afresh like an ordinary jivatma, as you and I do; the boon was given and then he took birth.

When Bhagwan gives him the word that there will be no touching, that you will not forget — had he forgotten, the speaker says, then like an ordinary jivatma he would have had to begin anew, as you and I do. So after receiving that word he took birth. The matter here is exactly of that kind: those people who have attained that sort of bodha of mukti may even be living within a family, but their state is such that they have no greed of any kind, and that honour and insult have no particular effect upon them.

May even such a person abandon his responsibilities to go?

If they have become jeevan-mukta, then even if they go in such a state, it will do. But to go leaving family members behind without being released from one's responsibilities, or without putting some alternative in place, whoever they may be, would be improper. Their arrangement, he says, must be made.

They have become jeevan-mukta, the speaker says, so if they go in such a state, it will do. But without being freed of one\'s responsibilities of any kind, or without placing some alternative for it — whoever they may be, family members — to go leaving them behind would be improper. Their arrangement should be made.

The Kumbh is being sold as entertainment, down to fifty-one kinds of paan shop

Because, he says, whether or not any punya is gained, the Kumbh is to be enjoyed. On YouTube, Facebook and all social media it is being shown that fifty-one kinds of paan shops are being set up, that such sweets are coming, that some gola is coming from the Himalaya, that many kinds of things are arriving — and people are going especially to take that enjoyment, thinking they will bathe of course, that takes no time, but the fair is to be seen and an adventure trip is to be made.

Keep this subject in mind, the speaker says, because the reason is this: whether or not any punya is gained, the Kumbh should be enjoyed, the fun of it taken. On the channels, on YouTube, Facebook, on social media, it is being shown everywhere that fifty-one kinds of paan shops of such and such a kind are being set up, that this kind of sweets are coming, that some gola is coming from the Himalaya, that many many kinds of things are arriving. So people are going especially to take that enjoyment — arre, we will bathe, of course we will bathe, how long will bathing take, we will bathe; but there is roaming to be done, the fair is to be seen, an adventure trip is to be made.

See to the family first, or the whole trip turns to paap instead of punya

If you are going for an adventure trip and also wish that a little punya may come to you along with it, then first certainly see to your family. If you go having made your family unhappy, he says, then in every way only paap will attach to you.

So brother, the speaker says, if you are going for an adventure trip, and if you also want that a little punya be obtained along with it, then first certainly see to your family. If you go having caused your family sorrow, then in every way only paap will attach to you. Now let us understand this subject better still, he says.

How much more fruit does japa give at a temple or a lake bank?

From the Shri Shiv Mahapuran he recalls that japa done at home, if done in a temple, gives a hundred times more fruit; and if done at the bank of a sarovar, in a Shiva temple situated on the bank of a sarovar, a hundred times more than that again — that is, a thousand times more than pujan and paath done at home.

In earlier subjects, the speaker says, all of us discussed under the Shri Shiv Mahapuran that going to many many places and doing pujan and paath there obtains fruit many times over. As given in the example: if you do any kind of Japa at home, then the fruit that will be received — doing it in a temple gives a hundred times more fruit. And then if you do it at the bank of a sarovar, in a Shiva temple situated at the bank of a sarovar, then a hundred times more than that again — that is, a thousand times more fruit than pujan and paath done at home.

Which three places are called supremely divine?

After the temple and the sarovar comes the tirtha kshetra — the peak of a mountain, the region of the Triveni Sangam, the kshetra of Prayag; the place where Ganga ji meets the sea, and the source of Ganga ji; and the place where the three great rivers Ganga, Yamuna and Saraswati have met, that is, Triveni ji; and third, Ganga Sagar. These three places, he says, are called extremely, extremely, extremely divine.

After that comes the tirtha kshetra, the speaker says: whether it be the peak of a mountain, or the region of the Triveni ji Sangam and the rest, the kshetra of Prayag and so on — the place where Ganga ji meets in the sea, the place of Ganga ji\'s origin, and the place where the three great rivers Ganga, Yamuna and Saraswati have met, that is, Triveni ji; and third, Ganga Sagar. These three places, he says, are in themselves called extremely, extremely, extremely divine. Japa and tapa done at these places is such as to give innumerable fruit; it does not give ordinary fruit, and no comparison can be made with it at all. If you do even ten malas there, koti-guna fruit of it is about to be obtained.

Does the multiplier work for sin as well?

Yes — for that very reason its mahatmya is so great, and so, he says, if you go to such a kshetra and there commit sins, consider how many times more the fruit will be. Go to Prayag ji right now and see, he says: the government is spending a great deal there, but people have created nuisance everywhere, the paan and gutka habit is not leaving them, and the government can put no rein on it because there is no fear inside you.

For this reason its mahatmya is very great, the speaker says. So if you are going to such a kshetra, and having gone to such a kshetra you commit sins, then think how many times more the fruit will be obtained. What sins will they commit? Go to Prayag ji right now and see — if you can reach Triveni ji at all right now, or go anywhere at all. The government is spending a great deal there, but people have created nuisance everywhere. The habit of eating paan and gutka is not leaving them. The government can put no rein of any kind on it, because who is to forbid it — there is no fear within you at all.

Why do people say their anushthan gave them no benefit?

You say there is affliction in your life, that you do anushthans and have them done, that a brahmin came to your house and performed the anushthan but you got no benefit from it. How will there be benefit, he asks — whatever punya was received from the anushthan you did yourself, or the mala japa you did, or what you had a brahmin do, you have only to eat one Rajnigandha or tulsi and spit it near Prayag ji, and all of it is loaded on you many times over. Where will you get it from then?

You say, the speaker says, that there is affliction in our life, we do anushthans and have them done, brahmins came to our house and performed this anushthan and went, but we got no benefit from it. So brother, how will there be benefit? Whatever punya you may have got from the anushthan you performed — doing it yourself, doing mala japa, or having a brahmin do it — you have only to eat one Rajnigandha or tulsi once and spit it all out near Prayag ji, and there it is loaded on you many times over. From where will you get it? It is not going to be obtained, he says.

Since many are going for other reasons anyway, the minimum ask is to commit no offences there

Because, he says, the aim of many is not to go and earn punya, the aim is something else altogether. He knows people will go and will eat and drink; so at least do not commit an offence, if you want to earn the punya of a tirtha. Then, if after coming back from the tirtha affliction falls at home or trouble comes to you, at least you can be certain within yourself that no offence was committed by us knowingly — if something happened unknowingly, that is another matter.

Many times this subject has been described, the speaker says, because the aim is not that we must go and gain punya; the aim is something else of one\'s own. For this reason too he places this subject, he says: because you people will go, and I do know that people will be eating and drinking; so at least do not commit an offence, if you want to earn the punya of the tirtha. And then if, after going to the tirtha and returning home, affliction falls or trouble comes to you, at least let there be this much certainty within you — that no offence was committed by us, that no offence was made by us knowingly; if something was made unknowingly, that is another matter.

What should one carry back from a tirtha?

That you have come having earned punya, and there should be satisfaction in your heart. He says he may not have the capacity to give upadesh, but even so he is speaking in his own words as far as he can: go to a tirtha kshetra, but remain within maryada, do not transgress your maryadas, so that the punya to be gained there is gained well.

Having earned punya you have come, the speaker says; there should be satisfaction in your heart. When you remain ignorant of these subjects, then whoever is of whatever sort will be the one giving upadesh. Suppose, he says, that we are giving upadesh on this subject — let us grant that we do not have the capacity within us to give upadesh, but even so, if we are speaking on this subject, we say in our own words with as much effort as possible: brother, go to a tirtha kshetra, and remain within maryada. Do not transgress your maryadas, so that the punya that is to be gained there is gained well. Those who will not remain within maryada, who will eat paan and gutka, who will drink liquor, who have nothing to do with niti and niyam, who have no fear of anything.

Fear comes from affliction, and the strength of wealth keeps it away for the time being

Fear comes from affliction, he says; but because there is the strength and capacity of wealth just now, they have no fear. When such people hear views like his, they will say that nothing happens by his saying so, that it is written nowhere — tell us where it is written that having eaten Rajnigandha and tulsi one may not spit; there is thook in our body too, there is mal and mutra in our body too, so what does it mean that going there we shall incur some dosha? Nothing of the kind happens, they say — do not spit inside Ganga ji, but on the bank one certainly may.

Why would there be no fear? Fear arises from affliction, the speaker says. But because there is at present the strength and capacity of wealth, at present they have no fear. When such people hear views like ours, then they will see: ah, it is like this, that nothing of the sort happens by his saying it, it is written nowhere. Tell us, where is it written that having eaten Rajnigandha and tulsi one cannot spit? Arre brother, they say, life is jarda, what is in it; there is thook in our body too, there is mal and mutra in our body too — so what does it mean that we shall go there and incur some dosha? Nothing like that happens. Do not spit inside Ganga ji; on the bank one can certainly spit.

He has recorded people rinsing their mouths at Rajrappa and performing the morning shatkarma in the Ganga

He says he had even uploaded a video of people rinsing their mouths in the river — it was at Rajrappa, in the Damodar river. And go to Prayag ji, he says, and you will find it in abundance. Leave aside rinsing the mouth: people perform the entire morning shatkarma there, putting their fingers down their throat and doing all of it in Ganga ji, while the same brothers are bathing on the other side. This, he says, is the wretched condition.

And look at it truly, the speaker says: we had even uploaded a video of rinsing the mouth in a river — it was of Rajrappa, in the Damodar river. And go to Prayag ji and you will find it in abundance. Leave the matter of rinsing the mouth aside; there people do their entire morning Shatkarma right there. Putting their fingers in their throat and doing everything in Ganga ji, and the same brothers are bathing over there. This is the wretched state of it.

Why do people say that Triveni and Prayag gave them no punya?

So brother, how will punya be received, he asks — why are you defaming Ganga ji, why do you say that Triveni ji does not give punya or that Prayag gives us no punya? You speak only of the punya, that there is punya in bathing in the Ganga; but you do not say that committing an offence in that same place carries a paap of exactly the same measure. A crime will be committed, and it will surely count.

So brother, how will punya be obtained, the speaker asks. Why do you defame Ganga ji? Why do you say that Triveni ji does not give punya, or that Prayag does not give us punya? You speak only about the punya, that there is punya in bathing in Ganga. But you do not say that committing an offence in the same place carries a paap exactly like it. It will be a crime, it will certainly be so. If you do a good deed, then it will become manifold and you will receive infinitely more good; if you are doing a wrong deed, committing an offence, then exactly such punishment will be received.

Is it permissible to wash your clothes in the Ganga?

If you have travelled two days by train and not bathed, and go there, remove your garments and bathe — that much is accepted, that will do. But taking your dirty clothes, even your inner garments, into Ganga ji and washing them thoroughly with soap is not. Saints too have said in satsangs that clothes you have worn, any soiled cloth, should never be dipped and washed in Ganga ji or in any tirtha river. If you must wash them, take water in a vessel a little away from the bank and wash there — but not in that flowing water.

Now you have travelled two days in a train, the speaker says; for two days you have not bathed, the body is thoroughly dirty. You went there — very well, you removed your garments and bathed; that much is accepted, that will do. But the dirty clothes, even the inner garments, you take into Ganga ji and wash them thoroughly with soap. This subject has been raised many times. Saints too have said, and in many places people speak of the subject in satsang: never should a garment you have worn, any soiled cloth, be dipped in Ganga ji or in any tirtha river and washed. If you must wash it, take water in a vessel, come a little away from the bank and wash it — there is no problem; but it is not to be washed in that flowing water. And you wash in it.

What is the first dosha incurred by washing worn clothes in the river?

The dosha of the pitrs comes first. He says there is a yoni, a kind of pitr, that receives from the ground the water that falls from such a cloth. Those pitrs cannot accept that water inside Ganga ji; they will accept it only when you come onto land and the water falls there. So the very first dosha incurred is that of atripti — the dosha of not satisfying the pitrs falls there first.

The first dosha incurred here, the speaker says, is that of the pitrs. Whenever you clean a worn garment immediately in it — know that there is a yoni, a kind, among the Pitr that receives from the ground the water fallen from that cloth. So those pitrs cannot go inside Ganga ji and accept that water. They will accept it only when you come onto the land and the water falls there. So the very first dosha incurred is that of atripti — the dosha of satisfying the pitrs falls there first.

Who guards the banks of the Ganga?

Studying the puranas, he says, you will find the Ganga mahatmya described in many of them — from Narad and the rest, from the Shiv Mahapuran to the Srimad Devi Bhagavat, everywhere. And you will also learn that it is said that at every bank of Ganga ji, in every boundary that has been fixed, there is a station of several thousand rakshaks, who keep watch over that bank.

Secondly, when you study the puranas, the speaker says, you will find the description of the Ganga mahatmya and the rest in many puranas. From Narad and the rest, from the Shiv Mahapuran to the Srimad Devi Bhagavat — you will find it everywhere. You will also obtain this information: that it is said that on each bank of Ganga ji, within each boundary that has been fixed, there is a station of several thousand rakshaks. They keep guard over the bank.

Seven or eight residents of Prayag had never heard the Veni Madhav katha

He had recently put up a video of Shri Veni Madhav ji and made the subject clear in it. What astonished him, he says, was that not one or two but at least seven or eight people who live in Prayag messaged him saying: we live in Prayag, our whole life has passed in Prayag, but we did not know anything particular about such a katha of Veni Madhav ji. It has become, he says, like the proverb that the household hen is worth only lentils.

When you go into the kshetra of Prayag ji, the speaker says — he had recently put up a video of Shri Veni Madhav ji, and in that video he made this subject clear. And it is a very wonderful matter, and it astonished him to learn it: not one or two but at least seven or eight people, residents of Prayag, all sent messages saying, brother, we live in Prayag. Our life has passed in Prayag, but we did not know anything particular about such a katha of Veni Madhav ji. It has become like the saying that the household hen is worth only lentils — they live there itself, and they do not know about Veni Madhav ji. It seemed a little odd even to him, he says, but it is the truth.

Who is Veni Madhav ji held to be?

The place of Veni Madhav ji is in Prayag; he is the rakshak of Prayag, the nagar devata there, the rakshak of Triveni ji. The responsibility of protecting that place, the responsibility of the Magh mela held there and the responsibility of the Kumbh, is said to rest upon Veni Madhav Sarkar — that is, it is he who protects that kshetra.

He has said before, many times, that there are tirtha kshetras where a person of that very place has never gone. That too, he says, is an odd matter to think about; the importance is not felt. So the place of Veni Madhav ji is in Prayag. He is the rakshak of Prayag, he is the nagar devata there, he is the rakshak of Triveni ji. The responsibility for the protection of that place, the responsibility also for the Magh mela that is held there, and the responsibility of the Kumbh — it is said that it rests upon Veni Madhav Sarkar; that is, it is he who protects that kshetra.

How large is Veni Madhav's retinue said to be?

The number of the whole parikar with him is given as sixty thousand, among whom twelve are his senapatis. Those twelve senapatis are the ones we know by the name of the Dwadash Madhav; they become the adhipatis of different kshetras, and with them moves an army of sixty thousand which keeps watch over that entire region.

So with him is his whole parikar, the speaker says, and their number is given as sixty thousand, among whom twelve are his senapatis. Those twelve senapatis are the ones we know by the name of the Dwadash Madhav; they become the adhipatis of separate kshetras. And with them moves an army of sixty thousand, which keeps watch over that entire kshetra. Now when you go into that kshetra and create such a nuisance, he asks, what do you think — that there is no one watching you? So many shaktis, whose description exists, are available there to watch, and they are always present in that kshetra itself. So brother, they are seeing your punya and they are seeing your paap, and you will obtain the fruit accordingly. Keep this subject in mind.

Are there really divine sants at the Kumbh?

You will always have heard that at the time of the Kumbh there are many divine sadhus and sants present there, and that, he says, is a true matter. But know one more truth: a certain trend has begun to appear, in the Kumbh kshetra, in the Prayag kshetra. Those who do their daily bathing at Triveni ji can see this subject very well whenever they get the time.

You will all always have heard, the speaker says, that at the time of the Kumbh there are a great many divine sadhus and sants who are present there. It is a true matter. But know one more truth. Its trend has begun to come. In the kshetra of the Kumbh, in the kshetra of Prayag, its trend is arriving. Those who do their nitya snan and the rest at Triveni ji can see this subject very well whenever they get the time.

When do the most exceptional sants come?

Divine sants and mahatmas are there, absolutely — they are there, they come. It is not only so; but this much is certain, he says, that those who are extremely exceptional will come especially at the time of the Mahakumbh, at the time of Magh, at the time of Ganga Dashehra and the other tirtha parva-kalas, and at the times of eclipse. But the coming and going of all of them goes on there daily as well.

That divine sants and mahatmas are there — absolutely, they are there, they exist, they come, the speaker says. And it is not only that. Yes, this much is certain: those who will be extremely exceptional will come especially at the time of the Mahakumbh, at the time of Magh, at the time of Ganga Dashehra and the rest, in the tirtha times, in the parva-kalas, at the time of an eclipse in particular. But the coming and going of all of them also goes on there daily.

What is the most special thing to be careful about among the sants there?

The most special point, he says, is that there is also an abundance of people of a second and third sort who take shelter, somewhere or other, of the divine sants and siddhas. These are to be avoided, because listening to the talk of such people you unknowingly commit some offence. This time the administration is very strict, he says, and he had seen that it is being done well, so that no disorder may occur; but even so, one should keep in mind what things happen in this.

But the most special matter, the speaker says, is this: that of those who, taking shelter somewhere or other of the divine sants and siddhas, are people of a second and a third kind — of them too there is an abundance. These subjects too should be avoided, because you unknowingly, somewhere or other, commit some offence by listening to the talk of such people. Although this time the administration is very strict, and he had seen that it is being done well, so that no disorder of any kind occurs — but even so, keep in mind what things happen in this. The first subject is those whom you do not know.

What is the rule about accepting prasad at Kamakhya, and does it hold at Prayag?

In the Kamakhya kshetra he says the rule is that whoever gives Bhagavati's prasad, one should accept it: there is no high or low, no question of dharma and vidharma there, but the question of caste arises — even if a girl of the most despised caste is giving you the prasad of Bhagavati Kamakhya, then if you are a sadhak you should not refuse, because it is a divine matter and Bhagavati also takes examinations. In the Prayag kshetra too, at the time of Kumbh and Magh, if anyone is giving prasad of Veni Madhav ji or of other shaktis, one should not refuse — but in the present time this very rule will also be misused.

The first matter is of those whom you do not know, the speaker says. Although, as in the kshetra of Kamakhya, we say this subject — that there, whoever gives the prasad of Bhagavati, accept it; in that there is no higher or lower, not dharma and vidharma, but the question of caste does come. That even if a girl of the most despised caste in particular is giving you the prasad of Bhagavati Kamakhya, then if you are a sadhak you should not say no — beyond that it may be your own private matter — because it is a divine matter, and Bhagavati also takes examinations. In the kshetra of Prayag too this subject holds: that at the time of Kumbh, Magh and so on, if anyone is giving prasad and the like of Veni Madhav ji or of other shaktis, one should not refuse. But in the present time this very thing will also be misused; keep this subject in mind. One does not know which vidharmi is burning with envy of you, and the more you are seen doing pujan, paath and seva, the more he may try to feed you something.

Should one take food from an unknown person in the Kumbh area?

No. From an unknown person especially, if you are going into the Kumbh kshetra, do not take any object of any kind, any food substance of any kind, or anything at all being distributed in the name of prasad, if you do not know about it.

From an unknown person especially, the speaker says, if you are going into the Kumbh kshetra — any object of any kind, any food substance of any kind, and anything at all that is being distributed in the name of prasad — if you do not know about it, do not take it.

May a grihastha eat at the anna kshetras and shivirs?

If you are going into shivirs and other kshetras and accepting anna there, then as a grihastha you should keep in mind that you have your maryada. You may eat, there is no harm in eating — the mahaprasad season at the anna kshetras will run and will begin from the 8th or 10th. If you are going to do kalpavas there, or even for one or two days, you may absolutely eat anna; but as a grihastha it is your duty-dharma that you should never take anyone's anna in that manner. Some value for it should be given.

If you are going into the kshetra of the shivirs and the rest, the speaker says, and going into other kshetras and accepting anna, then being a grihastha you should keep this in mind: you have your maryada. You may eat; there is no harm in eating, because in the anna kshetras the time of mahaprasad will run and will begin now, from the 8th or 10th. If you are going to do kalpavas there, or on some other account you go even for one or two days, you may absolutely eat anna. But being a grihastha it becomes your duty and dharma that whoever\'s anna it is — even what we take sitting there, what we take in an anna kshetra — should never be taken in that way. Some value for it should be given.

Will anyone ask your caste at the Mahakumbh?

Very few will be found there who take anything, he says; there will also be places where nothing will be taken, or a place made where whoever wishes may give or not give, and no one will say anything. Nor will your caste be asked there — that you are high so sit, you are low so do not sit; nothing of that kind is going to happen at the Kumbh, at the Mahakumbh. And prasad will run, three times a day; some may run it twenty-four hours, and twelve hours they will certainly run.

Now there will be very few people found there who take anything, the speaker says; it will also be so that in some places nothing will be taken, or a place will be made where, brother, whoever wishes may give or not give, and there is no one there to say anything. Nor will your caste be asked there — that you are high so sit, that you are low so do not sit; nothing of that sort is going to happen at the Kumbh, at the Mahakumbh. And prasad will run; it will run three times a day. Or, according to each one\'s state, some may run it even twenty-four hours; twelve hours they will certainly run it.

What should one do after accepting mahaprasad at an anna kshetra?

Whenever you accept prasad or mahaprasad, or go to an anna kshetra, then according to your capacity give as much daan there as seems proper to you — saying that today, Prabhu, we have received prasad, and this is from our side. Give it to some person, or offer it at whatever main place has been made, so that it is taken again into the service of anna. It is not to be eaten in that way, he says, otherwise whatever tirtha-fruit you have will be deducted from it, minus, with 28% GST.

So whenever you accept prasad or mahaprasad, or go into an anna kshetra, then brother, according to your capacity, give as much daan there as seems proper to you, the speaker says. Saying that today, Prabhu, we have received prasad; this is from our side. Whether you give it to some person, or offer it at whatever main place has been made, so that it may be taken again into the seva of anna. It is not to be eaten in that way. Otherwise, whosever money was spent on it, whosever money that anna was — whatever fruit of the tirtha you have will be deducted from it, brother, it will be minus, with 28% GST. So keep in mind, he says: we are to avoid the deduction of our punya, when you are going with so much effort.

Why is the Kumbh time exceptional, especially for those staying at home?

He takes up the chief subject for those who are not going and are at home. The first thing, he says, is like the parva of Mahashivratri: as we see at Mahashivratri, as we see in the mahanisha of Holika, at the Ashtami tithi, the Chaitra Ashtami, the Chaitra Navami, the Chaitra Purnima, and whatever other tithis of the ten Mahavidyas come, which are times of mahanisha, and the Navratri time of the mahashaktis.

Now the next subject of this, the speaker says: keep in mind why it is said that at the time of the Kumbh it becomes an extremely exceptional subject, and it is extremely special generally — and the chief subject for those who are not going and are at home. The very first thing is like the parva of Mahashivratri. At Mahashivratri we all see this, we see it in the mahanisha of Holika, at the Ashtami tithi, which will be the Chaitra Ashtami, the Chaitra Navami, the Chaitra Purnima, and whatever other tithis of the ten Mahavidyas come, which are the kaal of mahanisha, and the Navratri time of the mahashaktis.

Which Navratri is falling first at this time?

The very first Navratri by the English calendar now current, he says, will fall from this Ashtami, in which the Navratri of Bhagavati Mahadurga, Bhagavati Shakambhari, will begin, and it will run until Paush Purnima. So yours is now about to fall, he tells the listeners.

The very first Navratri, according to the English calendar now running, the speaker says — in this too, from when is the first Navratri? It will fall from this Ashtami, in which the Navratri of Bhagavati Mahadurga, Bhagavati Shakambhari, will begin, and which will run until Paush Purnima. So now theirs is about to fall, he says.

Where do the shaktis go on the divine tithis, and where do Datta's sevaks go on Mahashivratri?

The first point, he says, is that whatever divine tithis there are, or times of a divine parva, at such times the mahashaktis and mahasiddhas connected with that shakti, who remain in her service, wherever their station may be, certainly come from their own station towards the divine kshetras, towards the tirtha kshetras. As an example: at the time of Mahashivratri, whatever sevaks and sadhaks of Bhagwan Mahaguru Dattatreya there are will all go to the Girnar kshetra for the parikrama, will go to Girnar ji, will go to the Vindhya kshetra where the sthan is, to the place in the Kashi kshetra, to the Chakra Pushkarni tirtha and the rest.

So the very first subject is this, the speaker says: that whatever divine tithis there are, or whatever the time of a divine parva, at this time especially, whatever mahashaktis and mahasiddhas connected with that shakti there are, who remain in her seva — wherever their sthan may be, they certainly come from their own sthan towards the divine kshetras, towards the tirtha kshetras. Just as at the time of Mahashivratri, whatever sevaks and sadhaks of Bhagwan Mahaguru Dattatreya there may be, they will all go to the Girnar kshetra for the parikrama; they will go to Girnar ji, that place will be their place of going; they will go into the Vindhya kshetra, there where the sthan is; to the place in the kshetra of Kashi, to the Chakra Pushkarni tirtha and the rest — to those places they will go.

The same mantra gives many times its ordinary effect at such a place and time, and the benefit reaches even at a distance

If at that time, seated at that place, you are doing the seva of Bhagwan Datta, then the mantra you used to japa on ordinary days, and the fruit and the capacity that used to be obtained — sitting at those places, he says, you may see for yourself: it will give many times more effect. But even if you are seated far from that place and do japa at a distance, even sitting at your own home, you obtain fruit many times more than on ordinary days.

So if at that time, seated at that place, you are doing the seva of Bhagwan Datta, the speaker says, then that mantra which you used to japa on ordinary days, and the fruit that used to be obtained, the capacity that used to be obtained — sitting at those places you may see for yourself: it will be such as to give many times more effect. But even if you are seated far from that place, and do japa sitting far away, even doing japa sitting at your own home, then too you obtain much, much more fruit than on ordinary days.

Ashariri shaktis arrive in sukshma sharir across the forty-five days of the Kumbh

In exactly the same way, he says, at the time of the Kumbh many kinds of divine shaktis, what may be called ashariri shaktis — those who come not in a physical body but in a sukshma sharir — come in the Magh time as well; and now it is the Kumbh, the Mahakumbh, so their coming and going will certainly happen. And the Mahakumbh is of a month and a quarter: a very good long stretch of forty-five days, twenty-four hours filled with divinity.

In exactly the same manner, the speaker says, at the time of the Kumbh too many kinds of divine shaktis, what may be called ashariri shaktis — those who come not by a physical body but by a Sukshma Sharir — come even at the time of Magh; and now it is the Kumbh, it is the Mahakumbh, so their coming and going will certainly, certainly happen. And it is a Mahakumbh of a month and a quarter: so one and a quarter month is a very good long time, twenty-four hours, forty-five days, filled with divinity.

Nine days of Navratri niyam show how far the fruit of such a time is multiplied

In Navratri you keep nine days of niyam, he says, and you see how many times over its fruit is. This, he says, is a time in which — to put it one way — the coming and going of explosive energies begins here.

In Navratri you observe nine days of niyam, the speaker says, and you see how many times more its fruit becomes. This, he says, is that time in which, if it be put one way, the coming and going of explosive energies begins here.

Take a forebear near Puri who obtained the special kripa of Bhagavati Vimala

Suppose, he says, some person lives in the Odisha region, near Puri ji — not exactly beside Puri ji but a resident of that region — and his forebears lived at that place, and among those forebears some person, by doing the upasana and seva of Bhagavati Vimala, obtained her special kripa.

And at whatever place — take it for an example, the speaker says — suppose some person lives in the kshetra of Odisha; suppose some person lives near Puri ji. Now near Puri ji, not exactly right beside Puri ji, but a person who is a resident of that region: his forebears lived at that place, and among his forebears some person, having done the upasana and seva of Bhagavati Vimala, obtained her special kripa.

Obtaining special kripa means divine shaktis and siddhis became established within the kula

The meaning of obtaining special kripa, he says, is that divine shaktis and siddhis were obtained by them; they became established in the kula, and at some time or other, with the help of those shaktis, they perform some kripa within their lineage.

The meaning of obtaining special kripa, the speaker says, is that divine shaktis and siddhi were obtained by them. They became established in the kula, and at some time or other, with the cooperation of those shaktis, they do some kripa within their own lineage.

How many Kumbhs are there, and who comes to them?

Know this, he says: even if they have attained the devi lokas and have gone to the devi lokas, then of the twelve Kumbhs that are held, these four chief ones are said to be held on the earth, and two ardha-kumbhs. At this Kumbh the shaktis of the devaloka too come to the Kumbh; and first of all they will certainly go to the place from which they set out, where their last birth was and from where, obtaining siddhi, they attained the divine loka.

So know this, the speaker says: if they have attained the devi lokas as well, if they will have gone to the devi lokas, then of the twelve Kumbhs that are held, these four chief ones that are spoken of are held on the earth, and two ardha-kumbhs — so at this Kumbh that is held, the shaktis of the devaloka too come to the Kumbh. And first of all, from whatever place they will have set out — where their last birth was, and from where, having obtained siddhi, they will have attained the divine loka — there they will certainly go.

Does every family have such a siddha in its line?

If in your kula parampara there has ever been some siddha — and in nearly every kula there has been some such sadhak person in the past who does kripa, whether we know about them or not — they will certainly come into that kula. The path will open from there first of all; and because they are shaktis of the devi loka, of the other world and not of this one, by their mere arrival many things begin to change.

So if in your kula parampara there have been some siddhas at some time, the speaker says — and in almost every kula there has been some such sadhak person in the past who does kripa, whether we may know about them or not — they will certainly come into that kula. The path will open from there first of all. By their mere arrival — because they are shaktis of the devi loka, of the other world, not of this loka — by their mere arrival a great many things begin to change.

What will such an arriving shakti do if it finds the household keeping niyam?

Suppose they come into their own kula and see that the people of our kula are doing pujan and seva at home according to their capacity, with full niti and niyam and vidhi-vidhan, that sandhya puja is happening on time — then, he says, they will certainly do kripa. It becomes very easy for them; if some work lies spoiled, they will very easily, doing kripa and giving blessing, set things right and go — whether they be of the pitr order, of the deva order, or even of some other yoni, that makes no difference to us; the fruit will be auspicious only.

Now suppose, the speaker says, that they will come into their own kula, and they will see that the people of our kula are doing pujan and seva at home itself, according to their capacity, with full niti-niyam and vidhi-vidhan, that sandhya puja is happening on time — then brother, they will certainly do kripa; it will become very easy for them. If some work lies spoiled, they will very easily set things right, doing kripa and giving their blessing, and will go. Whether they be of the pitr order, of the deva order, or of some other yoni — that makes no difference to us; whatever the fruit is, it will be auspicious only.

A household still asleep at ten fails the daily rule of bathing as early as possible

But if someone comes and sees that, well, they are only getting up from sleep at 10 o'clock — the daily rule here being that one should bathe as early as possible — then what kripa would they do? At a tirtha kshetra, he says, you may do it whenever, there is always a crowd, whenever you get the time; but daily at home, in the morning, at the very most let us say you bathed by 7 or 8, even by 9 — and here it is striking 10 and the person is comfortably asleep.

But if someone comes and sees that, brother, they are only rising from sleep at 10 o\'clock, the speaker says. Here the nitya niyam is that, brother, bathe as early as possible. Although at a tirtha kshetra you may do it whenever — there there is a crowd, whenever you get the time. But daily at home, in the morning, at the very most, come, by 7 o\'clock, by 8 o\'clock you bathed, by 9 o\'clock you did it too; and here 10 o\'clock is striking and the person is comfortably asleep. Then what kripa would they do?

The opportunity to receive kripa arrives; the patrata to hold it does not

The opportunity to receive kripa will certainly be obtained, he says, but you will not be able to take it. The reason is that you do not have the capability. They are ready to give it to you, but you simply do not have the patrata to hold it.

You will certainly obtain the opportunity of receiving kripa, the speaker says, but you will not be able to take it. The reason is that you do not have the capability. They are ready to give it to you, but for holding it you simply do not have the patrata. Certainly keep this subject in mind.

The state runs at the pitch of a single Shivratri for forty-five days, twenty-four hours a day

It is not a matter of one day, he says, but of the whole forty-five days. That is, the capacity we obtain in one Shivratri — which at the time of Shivratri we obtain by doing the puja of all four prahars through the night — if at the time of the Kumbh, this mahaparva now running, it will remain endowed with that same divinity twenty-four hours. Because at Mahashivratri shaktis come from the other loka for one night only; here the coming and going will go on always, according to the tithi.

This is not a matter of one day, the speaker says; it is a matter of the whole forty-five days. That is, the capacity we obtain in one Shivratri — which at the time of Shivratri we obtain by doing the puja of all four prahars through the night — if at the time of the Kumbh and the rest, this mahaparva that is running, it will remain endowed with that same divinity for twenty-four hours. Because at Mahashivratri shaktis will come from another loka for one night only; here the coming and going will go on always, according to the tithi. All this, he says, is not your subject and mine; we are placing only some fragment of the discussion.

The niyam begins from Paush Purnima, that is 13 January

There is nothing special to be done, he says, but do certainly observe the niyam at this time. When the month of Magh begins, from Paush Purnima especially, that is from 13 January.

That at some moment their kripa may fall upon us; that by their kripa a great deal of 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. may be made; that a spoiled work may be set right — because the subject of materiality is placed above all else. Therefore, the speaker says, be ready. There is nothing especially to be done, but do certainly observe the niyam at this time. When the month of Magh begins — from the Purnima of Paush especially, that is from 13 January.

Until when should the niyam run, and what is the first niyam?

From then until 26 February, or say till the next day, 27 February, keep the niyam, according to your capacity. If you do not observe the niyam, he says, then it is all in vain. As for what should be kept in the niyam: the first is the niyam for bringing patrata, which is to remain in discipline, according to desha, kaal and paristhiti.

From then until 26 February, and till the next day after it, let us say till 27 February, keep the niyam, the speaker says. According to your capacity. If you will not observe the niyam, then it is all in vain. What all should be kept in the niyam? The first of all is the niyam for bringing patrata: that one remain in discipline. According to desha, kaal and paristhiti.

What about someone who works a night shift?

He is not saying, he clarifies, that if you work in a company and have to go on night duty then you should come at 4 o'clock in the early morning, leave everything and not bathe. Come and bathe and so on, and do certainly perform sandhya. If you cannot do it for one hour, do it for ten minutes only, but do sandhya — morning and evening both, as much as is possible according to desha, kaal and paristhiti. The first task, he says, is this: certainly keep patrata.

Now we are not saying, the speaker says, that if you work in some company and have to go on night duty, then you should come at 4 o\'clock in the early morning, leave it all, and not bathe. Come and bathe and so on; do certainly perform sandhya. If you cannot do one hour, do only ten minutes, but do sandhya. Do sandhya morning and evening both, as much as is possible, according to whatever the desha, kaal and paristhiti is. The first task, then, should be this: certainly keep patrata.

What is the rule about food during these days?

Keep the arrangement of your meals well, he says, so that you do not have to eat any kind of niramish food — that is, so that you do not have to eat any non-sattvic food. If possible, give up garlic and onion too for these many days.

Keep the arrangement of your food well, the speaker says, so that you do not have to eat any kind of niramish food. That is, so that no non-sattvic food has to be eaten. If it is possible, do give up garlic and onion and the like for so many days.

The third and most special rule is protecting the tej, the last of the sapta dhatus

The third thing, which is the most special of all, is to protect one's tej — because among the sapta dhatus it is the last dhatu, and it is in that tej that one's whole ark, all one's mantra, japa and tapa, will be contained. If that is destroyed, he asks, what benefit will be obtained? So the observance of brahmacharya is utterly compulsory: at this time, observe brahmacharya with strictness.

The third thing, which is the most special, the speaker says, is to protect one\'s own tej. Because among the sapta dhatus it is the last dhatu, and that tej is where one\'s whole ark, all one\'s mantra, japa, tapa and the rest, will be gathered. If that is destroyed, then what benefit will be obtained? So the observance of BrahmacharyaStrict celibacy required through an extended ritual observance. is utterly compulsory. At this time, observe brahmacharya with strictness.

Why should one not let these forty-five days pass?

Keep in mind, he says, that once these forty-five days have passed, the Mahakumbh, the Kumbh, will come only after twelve years; it is not going to come before that. An ardha-kumbh will come, but the Kumbh will come only after twelve years. And after the next twelve years, whether you are there or not — no one knows. So certainly take the benefit of this divine kaal, he says, at home itself.

And keep this in mind, the speaker says: that once these forty-five days have passed, the Mahakumbh will come only after twelve years, the Kumbh will come. It is not going to come before that. An ardha-kumbh will come, but the Kumbh will come only after twelve years, will it not. And after the next twelve years, whether you are there or not — no one knows. So certainly take the benefit of this divine kaal. Keep this subject in mind, at home itself.

What can be done at home by someone unable to reach the Kumbh?

Now the subject of snan comes, he says, and there is a most intense subject in snan, which he will also put out separately on the channel: that if in any way we are not capable of going to the kshetra of the Kumbh, then in that state, at home itself, wherever you are and in whatever state, before bathing you should do the avahan of Bhagavati in the bathing water, and bathe after doing that avahan.

Now the subject of snan comes, the speaker says, and there is a most intense subject in snan. He will put it out separately on the channel as well: that if we are in no way capable of going into the kshetra of the Kumbh and the rest, then in such a state, at home itself — wherever you are, in whatever state you are, before bathing do the avahan of Bhagavati in the water of the bath, and after doing that avahan, bathe.

How many vidhis are there for consecrating the bathing water?

There are two or three vidhis in it, he says: there is a mantra vidhi, there is also a yantrokta vidhi, and there is also a vidhi-vidhan of bathing after doing smaran and the like. Of these, whichever is the simplest vidhi-vidhan he will certainly place before all of you.

Now in that there are two or three vidhis, the speaker says: there is a mantra vidhi, there is also a yantrokta vidhi, and there is also a vidhi-vidhan for bathing after doing smaran and so on. Of these, whichever is the simplest vidhi-vidhan, that he will certainly place before all of you.

What is the best thing to arrange in advance?

Best of all, he says, whether or not you do anything else: obtain pure Gangajal beforehand if you can get it near your home. At least one litre, kept in a washed, clean vessel; and before Paush Purnima, or if it is possible to do it daily then daily in the morning after bathing — that is, doing it one day in advance — consecrate that water with the stotra and satnam of Bhagavati Ganga ji, the stotra and satnam of Bhagavati Kalindi, and the stotra and satnam of Bhagavati Saraswati. Kalindi, he explains, means Yamuna ji.

It will be best of all, the speaker says, that whether you do anything else or not, if you can obtain it near your home, obtain pure GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity. beforehand. At least one litre, and kept in a vessel, a washed, good, clean vessel — before Paush Purnima; or if it is possible to do it daily, then daily in the morning after bathing and so on, that is, doing it one day in advance. With the stotra and satnam of Bhagavati Ganga ji, with the stotra and satnam of Bhagavati Kalindi, and with the stotra and satnam of Bhagavati Saraswati — that is, Kalindi means Yamuna ji. So consecrate that water with these three, by a stotra and satnam.

How is that consecrated water to be used, and what objection is raised against it?

Mix some quantity of this water into the water you bathe with, and bathe with that. Now, he says, someone will go looking for the shastrokta view and vidhan in this, and you may find someone saying that it is written in shastra that if Gangajal is mixed into any other water, then that water no longer remains fit even to be touched.

And in the water with which you bathe, mix some quantity of this water into the bathing water, and bathe with it, the speaker says. Now someone will go to look for the shastrokta view and vidhan in this, and if you happen to find someone saying that it is written in shastra — that if the water of Ganga ji be mixed into any other water, then that water no longer remains fit even for touching.

Anyone forbidding the mixing on Vedokta grounds should be asked for the full set of conditions

Keep in mind, he says, that a person giving such a statement, if he calls himself Vedokta, should also be asked: very well, if it is so, then what are the conditions? Tell the whole matter — in which states has it been said that Gangajal should not be mixed into other water? When you ask about that condition, what all his niyams are in it, then you will get more clarity, and see that what he is telling you he is telling half. He leaves the subject, he says, to those great personages who will try to remove you from it by saying: do not mix Gangajal into other water at all.

So keep this subject in mind, the speaker says: that a person giving such a statement, who calls himself Vedokta, should have his view examined too — very well, if this is the matter, then what all are the conditions? Tell the whole subject. In which states has it been said that Gangajal is not to be mixed into any other water? When you ask about that condition, what all his niyams are, then you will get more clarity: that what he is telling you, he is telling you half. This subject we leave, he says, to those great personages who will try to remove you from it by saying that you should not mix Gangajal into any other water at all. This subject too will come; it is a wonderful subject. They will not do it themselves and will not let another do it.

If Gangajal is already siddha, why recite a stotra over it?

The objection runs: who is to japa a stotra and satnam — Gangajal is siddha in itself, what need is there to make it siddha? Who is saying to make it siddha, he replies; it is our bhavana that is not reaching that level. We are not saying there is any lack of capacity in Gangajal — there is absolutely no lack; the lack of capacity is within us.

Now who is to do japa of a stotra and satnam — arre, Gangajal is siddha in itself, what need is there to make it siddha, the speaker quotes. Who is saying to make it siddha, he asks. It is our bhavana that is not reaching that level. Try to understand the subject. We are not saying that there is any deficiency in the capacity of Gangajal; there is absolutely no deficiency — but the deficiency of capacity is within us.

Reciting Ganga, Yamuna, Godavari, Saraswati over the water is what brings shraddha to the needed level

Our shraddha, bhava and samarpan towards that water will not be of that level until we have recited over it the mantra Ganga, Jamuna, Godavari, Saraswati. Capacity comes only when we know its mahatmya, he says; if we do not know the mahatmya, from where will capacity come into it? And punya done unknowingly, with the fruit obtained from it, need not become visible to you while you are still in the body.

Our shraddha, bhava and samarpan towards that water will not be able to be of that level, the speaker says, so long as we do not recite over it the mantra Ganga, Jamuna, Godavari, Saraswati. Capacity will come only when we know its mahatmya; if we do not know the mahatmya, from where will capacity come into it? It is a plain matter. And punya done unknowingly, and the fruit to be obtained from it — that it should become visible to you while you are still embodied, is not necessary.

What does the Banasura episode illustrate about laukik and paralaukik fruit?

It is said in the Banasura episode in the Shiv Mahapuran, he says, that its fruit is paralaukik and not laukik — and you want the laukik fruit. If you do some punya unknowingly, or if at the last time you are committing much paap and, when you are about to be slain and Shiva ji stands with the trishul ready to break your torso, you say Trahimam Mahadev Mahadev Mahadev, we have said Mahadev three times, protect us — protection will not happen. Mahadev is not going to protect. It is made clear there: at the last moment you remembered him, that is fine, you will obtain Shiva loka; but now you will have to be cut, now your protection cannot happen. This bhava, he says, should have come earlier.

It has also been said, the speaker says, in the Banasura episode in the Shiv Mahapuran, that its fruit is paralaukik. It is not a laukik fruit — and you want the laukik fruit. If you do some kind of punya unknowingly, or at the last time you are committing much paap, but when you are about to be slain, when Shiva ji stands with the trishul that he will now break your torso — at that time you say Trahimam Mahadev, Mahadev, Mahadev, we have said Mahadev three times, protect us. There will be no protection; Mahadev is not going to protect. There it has been made clear: at the last moment you remembered, that is fine, you will obtain Shiva loka. But right now you will have to be cut; right now your protection cannot happen. This bhava should have come earlier. That is, you will obtain the paralaukik fruit.

PDFs of the three river stotras and satnams go on the channel, one recitation of each

For the desire of obtaining laukik fruit, our bhava too must reach the level where we hold that this water has that capacity. Therefore he will put the stotra and satnam of the three great rivers of Bhagavati on the channel; download the PDF. Do just one recitation of each and the water is consecrated; and from that vessel let all the members of the family bathe well. At least let this much fruit be obtained, he says: the touch of Gangajal too has endless mahatmya, so both smaran and sparsh are accomplished — two things done already.

To have the desire of obtaining laukik fruit, the speaker says, for this very purpose our bhava too must reach that level: that this water has that capacity. Therefore the stotra and satnam and the rest of the three great rivers of Bhagavati will be put on the channel; download the PDF. Just recite each one once and the water is consecrated, and from that vessel let all the members of the family bathe well. At least let this much fruit be obtained. The touch of Gangajal too has endless mahatmya. So that too — smaran will happen and sparsh will happen; two things are done already.

Prayagraj is Narayan himself, so the Vishnu Sahasranama or the Gita's eleventh adhyaya follows the bath

The third thing is Prayag ji. Prayagraj is said to be Narayan himself, Bhagwan Shri Hari Narayan. So after you have bathed, do the stotra and satnam of Bhagwan Narayan, or the Shri Vishnu Sahasranama, or whatever is possible for you, of the Srimad Bhagavad Gita. If you are one who recites the Bhagavad Gita, then recite the eleventh adhyaya; endless fruit is about to be obtained. The punya of Ganga snan has already been got, and the punya of Prayag ji will be got from here, because he is of the form of Mahavishnu.

The third thing, the speaker says, is Prayag, Prayag ji. Prayagraj is said to be Narayan himself, Bhagwan Shri Hari Narayan. So now, when you have bathed, after that do the stotra and satnam of Bhagwan Narayan, or the Shri Vishnu Sahasranama, or whatever may be possible for you, of the Srimad Bhagavad Gita. If you are going to recite the Bhagavad Gita ji, then recite the eleventh adhyaya; endless fruit is about to be obtained. The punya of Ganga snan has already been got. The punya of Prayag ji will be got from here, because he is of the form of Mahavishnu.

Why the eleventh adhyaya in particular?

The eleventh adhyaya, he says, is the one in which Bhagwan Narayan displays his most vast swaroop; and in that swaroop all the shaktis are gathered. So do its paath. This, he adds, is only the discussion of the general subject — the subject of the aradhyas, the tantrokta subject, the subject of mantra siddhi, the subject of japa and the rest, all of that is separate.

The eleventh adhyaya, the speaker says, is the one in which Bhagwan Narayan displays his most vast swaroop. In that swaroop all the shaktis become gathered, so do its paath. This, he says, is at present the discussion of the general subject. The subject of the aradhyas, the tantrokta subject, the subject of mantra siddhi, the subject of japa and the rest — all that subject is separate.

What is the minimum for someone who will do no sadhana at all?

Those who are going to do no sadhana, he says, should at least do this much: recite the ashtottara-shatanamavali and the like. Do this much, because by doing even this much you will become wholly clean, and the full effect of the Kumbh will be received.

Those people who are going to do no sadhana, the speaker says, should at least do this much. Recite the Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count.vali and so on. Do this much, because by doing even this much you will become wholly clean; the full effect of the Kumbh will be obtained.

Divine shaktis have stood in every kula, and this is the season of their coming and going

Because divine shaktis, he says, have certainly been in everyone's kula, and this is that time in which their coming and going is bound to happen. And when it does, and you are ready here, at least making some arrangement for the sake of destroying your sins, then by the effect of that divinity their kripa too will certainly fall upon you.

Because divine shaktis, brother, have certainly been present in everyone\'s kula, the speaker says, and this is that time in which their coming and going is bound to happen. And when it happens, and you are ready here — at least making some arrangement for the sake of the destruction of your sins — then by the effect of that divinity their kripa too will certainly fall upon you. So that is one subject, he says.

From when may the Kumbh niyam be begun — and from when must it be?

Those whose kuldevi is Bhagavati Shakambhari may, if they wish, begin their seva and puja from the day of the Ashtami tithi of the Shakambhari Navratri that is about to fall. But the main matter of the Kumbh, he says, you should certainly begin from Paush Purnima. Keep this subject in mind too.

Now the next subject, the speaker says, is from what time we can make the very first auspicious beginning. So first of all, those whose Kuldevi is Bhagavati Shakambhari: from the day of the Ashtami tithi of this Shakambhari Navratri that is about to fall, you may, if you wish, begin your seva and puja. But let the main matter of the Kumbh be that you certainly begin from Paush Purnima. Keep this subject in mind too.

The niyam of snan comes first — daily, and as early in the morning as possible

Taking the niyams one by one, he says, the first niyam is that of snan; it is the most special of all, keep it in mind. If it is to be summarised very shortly — what all is to be done — then the first thing is to bathe daily, remaining in discipline. Snan should not be dropped; do it as early in the morning as possible.

Now, when we take up the niyams one by one, the speaker says, the first niyam that there is, is the niyam of snan. It is the most special of all; keep it in mind. If it be summarised very shortly — brother, what all is to be done — then the first thing is to bathe daily, remaining in discipline. Snan should not be dropped, and as early in the morning as it can be.

Sandhya follows, requiring at the minimum the ashtottara satnam of one's aradhya

The second thing is sandhya. If you do snan and sandhya for the whole forty-five days, then by merely bathing, and in the sandhya doing nothing else but reciting the ashtottara satnam of your aradhya — doing even this much, he says, is such as to give you many crore times the punya at this time.

And the second thing is SandhyaThe twice- or thrice-daily prayer rite performed at dawn and dusk — Vedic Sandhya requires eligibility under Varnashrama, while those without it may instead undergo Tantrik initiation and perform Tantrik Sandhya., the speaker says. If you do snan and sandhya for the whole forty-five days, then by merely bathing, and in the sandhya, if nothing else, reciting the ashtottara satnam of your aradhya — doing even this much is such as to give you many crore times the punya at this time.

Which parvas fall within these forty-five days?

And in this interval, he says, if you go to the Prayag kshetra, or bathe anywhere in Ganga ji, or by the niyam of the Magh kshetra bathe in any river or lake, go to a tirtha kshetra, do a havan and so on — because much is going to fall in between. There is Shakambhari Purnima; after that Mauni Amavasya; then the Gupt Navratri of Magh; after that Maghi Purnima, on which day is the jayanti of Lalita Amba, the jayanti of Maa Bhagavati Maha Tripura Sundari; on this side the jayanti of Bhagavati Shakambhari is falling; and after that the Navratri of Shiva ji begins again, and Mahashivratri will fall.

And in this interval, the speaker says, if you go to the Prayag kshetra, or bathe anywhere at all in Ganga ji, or according to the niyam of the Magh kshetra, according to the Magh niyam, you bathe in any river or in a lake, or go to a tirtha kshetra, or do a havan and so on — because much is going to fall in between. There is Shakambhari Purnima; after that is Mauni Amavasya; then the Gupt Navratri of Magh; after that is Maghi Purnima, on which day falls the jayanti of Lalita Amba. The jayanti of Maa Bhagavati Maha Tripura Sundari will fall. On this side the jayanti of Bhagavati Shakambhari is falling. After that the Navratri of Shiva ji will begin again, and Mahashivratri will fall. So many divine parvas, he says, are falling in between.

What is said about someone who lives at Prayag and bathes daily?

It is said that snan has endless punya, he says, and if some person merely bathes continuously, this is the punya. Now if a person living in the Prayag kshetra bathes daily, then brother, the mahima has become endless indeed — he will assume the very form of Vishnu and go to Vishnu loka; and not only he, even the forebears of many generations of his will go; you will deliver them all.

All this is within this same interval, the speaker says, and if in this interval you take hold of even one thing and do only this much — it has been said too that snan has endless punya. If some person merely bathes continuously, this is the punya. Now if a person living in the Prayag kshetra bathes daily, then brother, the mahima has become endless. He will assume the very form of Vishnu and go to Vishnu loka; not he alone, but the forebears of many, many generations of his as well — you will deliver them all.

Where even that is impossible, the alternative kept for the full forty-five days still counts

If even that much is not possible, he says, then there is the alternative that has been discussed; and if you do even that for the whole forty-five days, then think how many divine parva-kalas are falling in that time. The subject of what anushthans and sadhanas you will do in all of these, and how japa and the rest will be done, is all separate for the present.

But if even that much cannot be, the speaker says, then according to the alternative that there is, the alternative that was discussed — if you do even that for the whole forty-five days, then think how many divine parva-kalas are falling. The subject of all these is at present separate: what all anushthan and sadhana you will do, how japa and so on will be done, what subject will be in it — all that is separate for now. And what all is to be done at the time of the Kumbh if much affliction and distress is not being removed — all that subject is separate for now. Just now only the most general subject was being discussed.

The irreducible core is snan, sandhya, and forty-five days of discipline in food and brahmacharya

So do certainly do this, he says: what is the most basic thing you want? Snan, and sandhya, and the observance of niyam and discipline for the whole forty-five days. In discipline, attention is to be given to two things — food and brahmacharya. Do this much certainly, and then see the result. If you do it you will certainly get the result; if you do not do it and say such things do not happen, then so it will be — such things will not happen.

So do certainly do this, the speaker says. What is it that you want at the most basic? Snan, and sandhya, and for the whole forty-five days the observance of niyam and discipline. In discipline, attention is to be given to two things: food and brahmacharya. Do at least this much and then see the result. If you do it, the result will certainly be obtained. If you do not do it and say that such things do not happen — then it will be exactly so; such things will not happen.

Should the Shivling and the arghi be kept joined together?

The Shivling and the arghi should not be kept joined, he answers. The shastrokta view is there: when you read in the Shiv Mahapuran, in the Vishwa Samhita, in the subject of the mahatmya of the Shivling, you will find the proof that in the Shivling we are to keep at home for the sake of pujan, the one that is to be established in the house, the arghi and the Shivling should be kept separately.

The Shivling and the arghi should not be kept joined together, the speaker answers. See the reason for this; this subject has been placed. It is the shastrokta view, the subject is there — when you read in the Shiv Mahapuran, in the Vishwa Samhita, in the subject of the mahatmya of the Shivling, then in it you will find this proof: that in the Shivling that we are to keep at home for the sake of pujan, that is to be established in the house, the arghi and the Shivling should be kept separate from one another.

Where should the Swarnakarshan Bhairav potli from Diwali be kept?

The potli of Swarnakarshan Bhairav ji made at Diwali may either be hung near the main door of the house or kept in the puja sthan; it may be established at either of these two places. And its mala you may wear daily after doing japa on it. Those who have not obtained a tantrokta mala for the mantra of Mahabhairav, or who could not take one, or have nothing at all — for them too, doing japa on that mala and wearing it is most excellent.

The potli of Swarnakarshan Bhairav ji made at Diwali, the speaker says, may either be hung near the main door of the house, or kept in the puja sthan; at either of the two places you may establish them. At both places alike — and its mala you may wear daily after doing japa upon it. Those who have not obtained a tantrokta mala and the like for the sake of the mantra of Mahabhairav, or who could not take one, or have nothing at all — for them too, to do japa on that mala and wear it is most excellent.

Why are the vidhis of Hinglaj, Purnagiri and Jwalamukhi kept secret?

Hinglaj Mata, Purnagiri Mata, Jwalamukhi Mata — however many such swaroops there are, know that they are extremely divine swaroops, he says. And it is good that the subject of all these swaroops, including Bhagavati Kaila Devi and however many such forms there are, has been kept secret according to capacity; the mantra vidhi-vidhan and the rest are proper so.

Hinglaj Mata, Purnagiri Mata, Jwalamukhi Mata — however many of these swaroops there are, the speaker says, know of all these that they are extremely divine swaroops. And it is good that the subject of all these swaroops — whether it be Bhagavati Kaila Devi and the rest, however many such swaroops there are — has all been kept secret as far as possible; the mantra, vidhi and vidhan are proper so. Because they are in themselves extremely special.

Whoever plays the negative part in the lord's leela is extremely dear to him

He mentions a post he wrote that day, in which he set down that in each of the lord's leelas, whoever acts the negative character, whoever becomes the villain, is extremely dear to the lord — the lord is extremely dear to him. He says he gave this clarity for this very reason.

And know, the speaker says, that today we wrote a post in which we wrote this subject: that in each leela of Bhagwan, whoever plays the part of the negative character, whoever becomes the villain in it, is extremely dear to Bhagwan. Bhagwan is extremely dear to him. It is for this very reason that we gave clarity on this subject.

The full vidhan of the Hinglaj, Vindhyavasini or Jwalamukhi swaroops cannot be digested by an ordinary person

Because, he says, when you obtain and look at the full vidhan of Bhagavati's Hinglaj swaroop, her Vindhyavasini swaroop, her Jwalamukhi swaroop, then after knowing that vidhan, after seeing and hearing it, you will not be able to digest it. Ordinary people cannot quickly digest those things; this, he says, is the plain truth.

In that, the speaker says, what happens is this: when you obtain, when you see, the full vidhan of Bhagavati\'s Hinglaj swaroop, Bhagavati\'s Vindhyavasini swaroop, Bhagavati\'s Jwalamukhi swaroop and the rest, then after knowing that vidhan, after seeing and hearing it, you will not be able to digest it. Ordinary people cannot quickly digest those things. This is the plain truth.

The tantrokta subjects of Radha stay closed to an intellect stuck at the level of naam mahima

Today, he says, look at the tantrokta subjects connected with Bhagavati Radha ji: the mahima of naam japa and the rest is endless, and to that extent it is running well. But if you go into her tantrokta subjects, when you learn about the ananya swaroops of Bhagavati — that yes, this is the original form, how and what it is in it — then somewhere or other there will not be the capacity to digest that thing. The cause, he says, is that our intellect has gone and got stuck at a different level.

Today, look, the speaker says, at the tantrokta subjects related to Bhagavati Radha ji: the mahima of naam japa and the rest is endless, and to that extent it is running well, to that extent. But if you go into her tantrokta subjects, when you learn about the ananya swaroops of Bhagavati — that yes, this is the original swaroop, how and what it is in it — then somewhere or other there will not be the capacity to digest that thing. What is the cause? That our intellect has gone and got stuck at a different level.

Such swaroops are rightly kept secret; the kula guru is the one to ask where the kuldevi stands in your parampara

It is good that all these swaroops are somewhere or other observing their secrecy, he says; they are not in the midst of society at that level, and what state comes upon one who keeps them, or will keep them, society is already seeing. Those in whose kula these stand, whose kuldevi she is, should obtain further information about these swaroops from their own kula guru — if she stands in the kula, then in the kula parampara her puja and seva will have gone on, and people will later have limited it to themselves, so that all the others will not have the knowledge of it.

So it is good, the speaker says, that all these swaroops are somewhere or other observing their own secrecy. They are not in the midst of society at that level; and what state comes upon one who keeps them or will keep them, that too society is seeing and it is going on. Those in whose kula she stands, whose Kuldevi she is, should obtain further information about these swaroops from their own kula guru. If somewhere she stands in the kula, then in the kula parampara her puja and seva will have gone on; people will later have limited it to themselves, and then all the rest will not have that knowledge.

May women perform tarpan?

If it is to be said rightly, he answers, then it is most excellent that tarpan be done by men. In special circumstances women have the right to do it, but then the whole niyam applies — in which state, and when, it is to be done. Second, as to the tarpan of Ganapati ji: you may do the tarpan of the twelve swaroops of Bhagwan Ganapati, the Vinayakas; for the special tantrokta tarpan in which mantras have been employed, guru diksha is compulsory.

On the subject of women\'s TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., the speaker says, if it be said in the right way, then brother, it is most excellent that tarpan be done by those who are men. In special circumstances women have the right to do it, but then the whole niyam applies — in which state and when it is to be done. The second thing is the subject of the tarpan of Ganapati ji: you may do the tarpan and so on of the twelve swaroops of Bhagwan Ganapati, of the Vinayaka. For the special tantrokta tarpan in which mantras and the like have been used, guru Diksha is compulsory.

What are the ten naam-aparadhs to be avoided in naam japa?

As far as the tarpan of the pitrs goes, he says, it is more proper that men do it. As for naam japa, you may do naam japa in every state. But there are ten naam-aparadhs and one should avoid them: not to slander anyone while doing naam japa — all this comes under the ten naam-aparadhs. The full fruit of naam japa will be obtained only when you do naam japa avoiding the aparadhs.

And as far as the tarpan of the pitrs is concerned, the speaker says, it remains more proper that men do it. Naam japa you may do in every state. There are ten naam-aparadhs, and one should avoid them. Not to slander anyone while doing naam japa — all this comes under the ten naam-aparadhs that there are. So the full fruit of naam japa will be obtained only when you do naam japa avoiding the aparadhs.

What exactly must be avoided while a naam japa practice is running?

One is not to slander anyone, not to give a curse to anyone, not to speak harsh words — because it is with the same mind, churning in that same mind, that you are doing naam japa. When from that same mind you do chintan of some kind without the right to it, speak ill words to someone, consume abhakshya substances, or touch with ashprishyata the things the mind is forbidden to touch, then all of that will attach to you as fault. The energy that the naam japa brings into your sukshma sharir, your sukshma avaran and your karan sharir, he says, is such as to increase your purity and your capacity.

One is not to slander anyone, the speaker says; one is not to give a Shraap to anyone; one is not to speak harsh words. Because it is with that same mind, churning in that same mind, that you are doing naam japa. Now when from that same mind you do chintan of some kind without the right to it, speak ill words to someone, consume abhakshya substances, or touch with ashprishyata those things the mind is forbidden to touch — then all of that will attach to you as fault. The energy that will come to be present, on account of the naam japa, in your Sukshma Sharir, in your sukshma avaran, in your karan sharir, will somewhere or other increase your purity and increase your capacity.

Why does defilement during japa amount to an insult of the deity?

You also know, he says, that whichever deity's mantra and whichever deity's name is daily remembered and given japa and tapa, our body begins to take on that very swaroop. So when you are attaining such a state, and in that very state you do chintan, touch and consume while endowed with other kinds of vikaras, then it becomes a direct insult of that deity. And when there is insult, then instead of fruit coming to you, somewhere or other his curse will be obtained by you.

And you also know this, the speaker says: that whichever deity\'s mantra and whichever deity\'s name is daily remembered, given japa and tapa and so on, our body begins to take on their very swaroop. So when you will be attaining such a state, and in that very state, endowed with other kinds of vikaras, you do chintan, do touch, do consumption — then it becomes a direct insult of that deity. And when there is insult, then instead of the fruit coming to you, somewhere or other his shraap and the like will be obtained by you.

What is the danger once naam japa becomes a habit?

Just here naam japa somewhere or other goes wrong, he says, and, to put it one way, begins to give fruit endowed with ill effect. So the first thing is that if you are doing naam japa, do keep caution — because when it becomes a practice, the chintan drops away; this too is a true matter. It is quite right that one should keep doing naam japa always, in every state, so that the mind may not settle upon other things but stay centred on one good thing and not upon vikaras: if a person sits and, looking at a beautiful woman, begins to think that if this woman were ours — then in such a state, if the person's mind is doing naam japa, he will not do such a thought, he will stay centred on the naam japa, that arre, we are taking Bhagwan's name. That is a good thing.

So naam japa in just this place somewhere or other goes wrong, the speaker says — to put it one way, it begins to give fruit endowed with ill effect. So the first thing is this: if you are doing naam japa, do certainly keep caution, because when it becomes a practice, the chintan drops away; this too is a true matter. Those who do naam japa will be able to relate to it. It is quite right that one should keep doing naam japa always, in every state, so that the mind may not become fixed upon other kinds of things but remain fixed and centred on one good thing, and not centred upon vikaras. As, for example, if someone sits and, looking at a beautiful woman, begins to think that if this woman were ours — in such a state, if the person\'s mind is doing naam japa, then he will not do such a thought; he will remain centred on the naam japa, that arre, we are taking Bhagwan\'s name. This is a good thing.

Why is naam japa alone not enough?

But if the practice of naam japa has been formed and your chintan has not left you — you were doing chintan twenty-four hours and still are, and the practice of japa has also formed — then satsang is necessary for that too; this will not happen by naam japa alone. Along with naam japa, when you do satsang, when you study the shastras and the puranas of your ishta and aradhya and try to bring into your life the upadesh given in them, and beyond that do stuti.

But if the practice of naam japa has been formed, and your chintan has not left you — you were doing chintan twenty-four hours and are still doing it, and the practice of naam japa has also come — then, the speaker says, satsang is necessary for this too; by naam japa alone it will not happen. Along with naam japa, when you do satsang, when you study the shastras, the puranas of your ishta and aradhya, and try to bring down into your life the upadesh given in them, and beyond that when you do stuti.

What does stuti do to the vikaras of the mind?

When you recite a shastra-naam, when you recite a sukta of some kind, when you make stuti of your ishta and aradhya while singing it, then upon the vikaras present in the mind such a blow falls that they break of themselves. You will see it, he says — this is a practical subject, you too can do it; only if you do it will you obtain the knowledge of it, and you will be able to experience it.

When you do paath of a shastra-naam, when you do paath of some sukta, when you make stuti of your ishta and aradhya while singing, the speaker says, then upon the vikaras present in the mind such a blow falls that they break of themselves. You will see it — this is a practical subject; you too can do it. Only if you do it will you obtain knowledge of it. You will be able to experience it.

Shiva's name runs on behind while the chintan itself is envy

This will happen, he says, if you do none of this and only say, yes, all right, do naam japa. Once the practice of naam japa has formed, your chintan will be something else and behind it the naam japa will keep running. You are doing naam japa of Shiva ji, naam japa of Bhagavati Radha Rani, but the chintan going on is the very one that should not be — that why does this fellow have so much property, he must be doing shady work; that this girl is very beautiful, how did she come to him, he looks like a langur, how did he get this angoor — and behind it Shiva ji's name is running.

This will happen if you do not do all this, the speaker says, and are only saying, yes, all right, do naam japa. But once the practice of naam japa is formed, after that your chintan will be something else, and behind it the naam japa will keep running. You are doing naam japa of Shiva ji, you are doing naam japa of Bhagavati Radha Rani, but the chintan happening is the same one that should not be happening. The chintan happening is: arre, why does this one have so much property, this fellow must be doing shady work; ah, this girl is very beautiful, how did she come to him, he looks like a langur, how did he get this angoor — and on this side, behind it, Shiva ji\'s name is running.

The amrit runs off the outside because the lid of the inner pot was never opened

Because, he says, the whole abhishek of the mind that is to be done — that abhishek you have not done. You are trying to pour amrit upon it, but the amrit is flowing away over the outside; it is not able to go inside. To open the lid of the inner pot, so that the amrit may go in and all the inner vikara may come out — for that, stuti, japa, tapa, satsang and svadhyaya must all run together; only then will it be able to happen, otherwise there is no benefit. This, he says, is a true matter and a matter of experience; you will experience it only if you do it, it does not happen by mere talking.

Why is this happening? Because the whole abhishek that is to be made of one\'s mind — that abhishek you have not done, the speaker says. You are trying to pour amrit upon it, but the amrit is flowing away over the outside; it is not able to go within. To open the lid of the inner pot, so that amrit may go inside it and however much inner vikara there is may come out — for that, stuti, japa, tapa, satsang and svadhyaya must all run together; only then will it be able to happen, otherwise there is no benefit. It is a true matter, an experiential matter; if you do it you will experience it, it does not happen by mere speaking.

Does the rule about gems for a debilitated graha apply to japa of its name?

The questioner asks: in jyotish, for a house or graha that is neecha, a gem is not given, but the reverse — for a graha that is strong, it is made stronger. Does the same thing happen in the japa of the names of the grahas as well?

The listener\'s question, the speaker reads, is this: in jyotish, for the house or the graha that is neecha, a gem is not given; the opposite is done — for the graha that is powerful, it is made powerful. Does such a thing happen in the japa of the names of the grahas as well? He addresses the questioner as Anurag ji and says he will try to give a very simple example.

The question restated: whether japa of a debilitated graha can give a debilitated fruit

He says the questioner wrote "house" but probably meant graha — which graha is in an exalted state, in which rashi it is placed, so that it will be uchcha or neecha; and whether to wear their gems or not is another subject altogether, that whole science is separate. Now the root of what has been asked concerns naam japa: if we do smaran of the names of the grahas, are they too such as to give any kind of ill fruit? Are they going to give you any bad effect? Can it be that if a graha is neecha and we do its japa, it may give us a neecha fruit?

Your question is about the grahas, the speaker says; you have written house, but you will probably have written graha — that the graha which is uchcha, uchcha and neecha, all right, that is a separate subject of the kundali, of jyotish. According to the lagna kundali, which graha is in an exalted state, in which rashi it is placed, so that it will be uchcha or neecha; and to wear their gems or not is again a separate subject, that whole science is separate. Now here the root subject you have asked is with regard to naam japa: that if we do smaran of the names of the grahas, are they too such as to give any kind of ill fruit? Are they going to give you any bad effect? Can it be that if some graha is neecha and we do its japa, then it may give us a neecha fruit?

Greeting an enemy with genuine reverence in your face is the parallel he draws

Always keep this in mind, he says. Suppose now that you, Anurag ji, are our enemy and wish from the heart that some day we should be ruined. But whenever we go before Anurag ji or meet him, we salute him very peacefully and gently; upon our face, upon our whole countenance, reverence towards you is visible, and no expression of cunning and deceit is coming. You can see from the eyes, from the expression that has come on our face and mouth, that this person is saluting me with a clean heart.

So always keep this in mind, the speaker says. Now suppose that you, Anurag ji, are our enemy; you wish from the heart that some day we, Rudransh ji, should be ruined. But whenever we go before Anurag ji, or he meets us, we salute Anurag ji very peacefully, very gently; on our face, on our whole countenance, reverence towards you is visible, and no expression of cunning and deceit is coming. You can see from the eyes, and from the expression that has come on our face and on our mouth, that this person is saluting me from a clean heart.

What happens when the enemy learns you speak well of him behind his back?

And if along with that we speak well of you behind your back — not before you, behind you, and someone or other will tell you, he was speaking very well of you, and it did not look as though he was doing it for show — if you have done some good work and we speak about it, that Anurag Chaubey ji is a very hardworking person, he works very hard; for some reason there is enmity and he does not like us, fine, that is his feeling and his wish, but we can learn from him — then when you come to know of this, your views about me too will begin to change. They will change with a great jolt, on the day you learn through some third person that this fellow speaks about our good qualities and even says he draws inspiration from us. We have not come to tell you that we think well of you, he says; you are coming to know of it.

And if along with that we speak well about you behind your back — not before you, behind you; someone or other will tell you, brother, he was speaking very well about you, the speaker says. And it did not look as though he was doing it for show; he was speaking well behind your back. If you had done some good work and we speak about it — that arre, Anurag, Anurag Chaubey ji is a very hardworking person, he works very hard. For some reason there is enmity, he does not like us; fine, no matter, that is his feeling, that is his wish, but we can learn from him. Then when you come to know this subject, your views about me too will begin to change. They will change with a great jolt, on the day you come to know through some third person that this one speaks about our good qualities and says that we take inspiration from him. However neecha your views about us may be for some reason, when you begin to come to know, then slowly your views will change. We have not come to tell you that we think well of you — you are coming to know of it.

However neecha a graha, pranam and japa of its name never give bad fruit

In exactly the same way, he says: however neecha the grahas may be, brother, to do them pranam, to do them namaskar, and to do japa of their name, will never give you bad fruit.

In exactly the same way, the speaker says, however neecha the grahas may be — brother, to make pranam to them, to make namaskar to them, and to do japa of their name, will never give you bad fruit.

Budh is a saumya graha whom japa pleases; only the substances are to be dropped

Suppose Budh graha is very bad for you, he says — though Budh very seldom gives anyone bad fruit in the manner discussed; even so he can become marakesh, it is not that he cannot, but there are many rules by which he is held to give only good fruit and is counted among the saumya grahas. Now suppose someone tells you that by the ill effect of Budh you are getting a skin allergy, a problem, a skin disease, or that your intellect is being confused, and that Budh is the cause and Budh is neecha. Then if you do japa and smaran of his name, he will be pleased and do kripa only; he will not increase his ill effect.

Suppose, the speaker says, that Budh graha is very bad for you — although Budh very rarely gives anyone bad fruit in the way you are discussing; on that subject he speaks. Even so he can become marakesh; it is not that he cannot. But there are many rules under which he is held to give only good fruit, and he is counted among the saumya grahas. Now suppose someone tells you that by the ill effect of Budh you are getting an allergy in the skin, that there is a problem, that you have got a skin disease, that this is happening because of Budh, or that your intellect is being confused, and the cause of it is Budh, and Budh is neecha. Then in this, if you do japa and smaran of his name, he will be pleased and will do kripa only. He will not increase his ill effect.

When does a graha increase its ill effect?

When you take on your body the substances that absorb their energies, he answers. Now we know that Budh Dev is neecha for us and gives us ill effect; so let us use as little as possible on our body of the things that receive that graha's rays. Green substances are to be eaten less; green cloth is to be worn less — Budh Dev is held to be of green colour; and we will not wear the gems related to him. This much, he says, is only what is to be given up in wearing.

When will they increase the ill effect? When you take on your body the substances that absorb their energies, the speaker says. Now we know that Budh Dev is neecha for us and is such as to give us ill effect; so let us use as little as possible upon our body the things that receive that graha\'s rays. As, now, green substances we are to eat less. Green cloth we are to wear less — Budh Dev is held to be of green colour, is he not. So we are to use as little as possible. The gems related to him we will not wear. This much has become only a matter of giving up wearing, which is what you have written.

Can pujan and paath ever give an ill effect?

In naam japa, smaran, pujan and paath, no graha ever gives ill effect; there is never any ill effect of pujan and paath, he says, keep this in mind. Whoever speaks of this subject from the Lal Kitab, the Pila Kitab or any other book — that then becomes a separate subject; it will not be so. Yes, if you are making some mistake in the pujan and paath, that is another matter, and that topic is then separate.

In naam japa, smaran, pujan and paath, no graha ever gives ill effect at all, the speaker says. There is never an ill effect of pujan and paath; keep this in mind. Whatever people speak of this subject from the Lal Kitab, the Pila Kitab or another book — that then becomes a separate subject; it will not be so. Yes, if you are making some mistake in the pujan and paath, that is a separate matter; that topic then becomes separate.

What are the first rules of any karmakand?

For an example, he says, this thing is written everywhere, in any karmakand there may be, whether of the tantra kand: that when you sit for pujan, its full fruit from beginning to end — what is the first thing? Brother, the niyam of snan. The second is the niyam of vastra.

For example, the speaker says, this matter is everywhere; whether it be of any karmakand, whether of the tantra kand, it is written everywhere: that when you have sat for pujan, then its full fruit, from the start to the last — what is the first? Brother, the niyam of snan. The second is the niyam of vastra.

Yajnopavita wearers are asked what ingredients are in the soap and shampoo they bathe with

Since the subject of snan has come up, he says he will make it clear too, and takes those who wear a yajnopavita as the case. He asks by name: how many of you bathe with Dove soap? If you bathe with Dove soap, then just search on Google whether Dove soap is veg or non-veg and what ingredients have been mixed in it — you will find on good websites that non-vegetarian substances have been mixed, that yes, brother, the oil of meat has been used in it. Now tell me, he says: you wear a yajnopavita and you are bathing with Dove soap, Dove shampoo, or with Dettol — in Dettol too there is this.

Now we may bathe as we please — well, the subject of snan has come up, so let us make this clear too, the speaker says. Let us take the people who wear a 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.; many people will be wearing one. Now tell me, how many of you bathe with Dove soap? We are asking by name. If you bathe with Dove soap, then just search on Google and see whether Dove soap is veg or non-veg, and what ingredients have been mixed into it, what substances have been mixed into it. So non-vegetarian substances have been mixed into it; you will find all of it on good websites, that yes, brother, the oil of meat has been used in it. Now tell me: you wear a yajnopavita, and you are bathing with Dove soap, with Dove shampoo, or bathing with Dettol — in Dettol too there is this. We are not here praising or condemning any product, he says; we are only giving you a sign.

A propaganda set for the decay of Hindus is being rubbed on the head daily

He says he will certainly make a separate video on this whole subject; it is a matter much to be thought over. You say, why is the fruit not obtained — this is the reason, he says, and this is the very reason many learned people forbid bathing with soap. Whether you accept it or not is your own wish; his subject is only to place the reality before you so that he and you may be saved from the harm being done. Where we try to avoid the touch of meat and the rest, that you cannot do it, in that very place it is being rubbed on your head daily. What fruit will that yajnopavita give you, what fruit will that rudraksha give you?

We will certainly make a separate video on this whole subject, the speaker says; it is a matter much to be thought about. You say, why is the fruit not obtained. This is the reason. And this is the very reason that many learned people forbid bathing with soap. Although to accept it or not is your own wish, that you understand; our subject is that we place the reality before you, so that we and you may be saved from the harm that is being done. Where we try to avoid the touch of meat and the like, saying that you cannot do it, in that very place it is being rubbed on your head daily. What fruit will that yajnopavita give you, what fruit will that RudrakshaA sacred seed strung into rosaries and worn during shiva worship. give you?

Search the product for vegan and not vegan, and look for the green mark

Whatever soap or shampoo you are going to use, search it once on YouTube and Google — vegan and not vegan, Dettol vegan and not vegan; it will come written there clearly, Google will not tell you wrongly, that yes, brother, this is proved, it is already written. And see that nowhere on all these soaps will you find that green mark applied. Whereas we know, he says, that the Himalaya company has kept this thing at some time; whatever the inner matter of it may be, there must be some standard rule — but on the maximum of their shampoos and the rest the green mark is applied, that is, no animal or meat of any kind has been used in it.

Whatever soap or shampoo you are going to use, search it once on YouTube, on Google, the speaker says: vegan and not vegan. Dettol vegan and not vegan — it will come to you written with clarity there, Google will not tell you wrongly, that yes, brother, this is proved, it is already written in it. And see: nowhere on all these soaps will you find that green mark applied. Whereas we know that the Himalaya company has kept this thing at some time; see what the inner matter in it is, there must be some standard rule. But on the maximum of the shampoos and all these the green mark is applied — that is, no animal or meat of any kind has been used in it.

What is the consequence of bathing with such things and then sitting for japa?

Now know this, he says: if you are using such things and bathing, and after that you will sit and do japa, then somewhere or other, though we may have done it unknowingly, there is an ill effect, is there not — meat should not be touched, and we have bathed with it and are sitting with meat. It is an eye-opening subject, he says; it will blast in the mind, but you will not accept it, that is your wish; it was our duty to place it before you, and we had been thinking for a long time how to place it, so we are placing it. There will be discussion on this separately as well.

The matter now becomes one to be thought about — what should you do, the speaker says. Now know this, that if you are using such things, bathing, and after that you will sit and do japa, then somewhere or other, though we may have done it unknowingly, there is an ill effect, is there not, brother — the touch of meat should not happen, and we have bathed with it and are sitting with meat. It is an eye-opening subject, brother. It will blast in the mind, but you will not accept it; that is your wish. It was our duty to place it before you, and for a long time we had been wondering how to place it; so, all right, we are placing it. There will be discussion on this separately too.

What is prescribed in place of soap?

This is why it has been said to bathe with ubtan, he says: that in seven days one should use seven kinds of ubtan — with besan, with haldi, with honey, with sugar; the same kind of niyam and vidhi as when we do the shodashopachara pujan of Bhagwan.

So the first thing has become that of snan, the speaker says. This is why it has been said to bathe with ubtan: that in seven days one should use seven kinds of ubtan. With besan, with haldi, with honey, with sugar — the same sort of niyam and vidhi as when we do the ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. pujan and the rest of Bhagwan.

The subjects are placed before you; the choosing is yours

In that, he says, we have no scope for argument — that brother, this is not available, that is not available, what shall we do, must we always do it; that is your subject, search it out, you should have that much intelligence about how and what we are to do. We will place the subjects before you; the choosing is yours. For that you will have to use your own intelligence. Bhagwan, he says, always leaves the choosing to the bhakta. We too are bhaktas and you too are bhaktas; you too are sevaks and we too are sevaks. It may be that in some matter you know more than us and in some matter we know more.

Now in that we have no scope for argument, the speaker says — that brother, this is not available, that is not available, what are we to do, must we always do it; that is your subject, you search it out. You should have at least this much intelligence, as to how and what we are to do. We will place the subjects before you. The choosing is yours, is it not. For that you will have to use your own intelligence. Bhagwan always leaves the choosing upon the bhakta. We too are bhaktas and you too are bhaktas; you too are sevaks and we too are sevaks. It may be that in some matter you know more than us, and in some matter we know more.

Take Jupiter in the fifth house and lord of the bhagya bhava as the worked example

Whatever we know more, or whatever information is obtained that our fellow Sanatanis are going wrong here and that on this account the fruit is not obtained, we have placed before you, he says: brother, let this be avoided. Now, to accept it or not is your wish. So suppose you have sat to do the puja of Brihaspati Dev — that we are to do the seva and puja of the Brihaspati graha, because our Brihaspati Dev is seated in the fifth bhava and is the lord of our bhagya bhava, and if Brihaspati Dev is pleased then we shall have great increase of wealth, grain and fortune, and much kripa will be obtained.

Whatever we know more, or whatever information is obtained — that here a mistake is being made by our fellow Sanatanis, and on account of it the fruit is not obtained — that, the speaker says, we have placed before you: brother, let this be avoided. Now whether to accept it or not to accept it is your wish. So suppose you have sat to do the puja of Brihaspati Dev: that we are to do the seva and puja of the Brihaspati graha, because our Brihaspati Dev is seated in the fifth bhava and is the lord of our bhagya bhava; if Brihaspati Dev becomes pleased then we shall have very great increase of wealth and grain and of fortune, and much kripa will be obtained.

What goes wrong on the very first step of the Brihaspati puja?

So suppose you went to do the puja of Brihaspati Dev, and the very first thing you did that day was to go to bathe, and there you used such a soap — although on that day, on Brihaspativar, the use of soap and oil is also forbidden, that on Tuesday, Thursday and Saturday they should not be applied. But how much of this is to be accepted, he says; all this is treated as a matter of superstition.

So suppose, the speaker says, that you went to do the puja of Brihaspati Dev, and on that day the very first work you did was to go to bathe, and in it you used such a soap. Although on that day, on the day of Brihaspativar, the use of soap and oil is also forbidden — that on Tuesday, Brihaspativar and Saturday they should not be applied. But how much is to be accepted; all this is a matter of superstition, he says.

When does something stop looking like superstition?

It will look like superstition to you only so long as every means of comfort is available to you in abundance, he says; keep this in mind and see it in your own life. Until you are ground down — when you are thoroughly ground down, then you will accept every rule. Then you will accept even what should not be accepted; but what deserves to be accepted, behind which there is some statement, should certainly be accepted, there is no harm in it. But it is your wish; you will not accept it in this way.

It will look like superstition to you only so long as you have every means of comfort available in abundance, the speaker says. Keep this in mind and see it in your own life. So long as you are not ground down — when you are thoroughly ground down, then you will accept every rule. Then you will accept even what should not be accepted. But what is worth accepting, behind which there is some statement, should certainly be accepted; there is no harm in it. But it is your wish; you will not accept it this way.

What is wrong with the yellow cloth and the asan?

So first of all you bathed using a thing containing meat, he says. The second thing is the initial rule of wearing cloth. Now for the pujan of Brihaspati Dev a yellow cloth is to be worn; you put on a stitched yellow one. A stitched cloth was not to be worn; a yellow asan was to be kept, of a blanket or the like, or those very asans were to be kept. In their place these days all the stylish sort has come in — nylon and all that; and you sat upon that asan. So see, he says, you are indeed making a compromise.

So now you bathed — the first thing that happened was that you bathed using a thing containing meat, the speaker says. The second thing is the initial niyam for wearing cloth. Now for the pujan of Brihaspati Dev a yellow cloth is to be worn. You put on a stitched yellow one. A stitched cloth was not to be worn; a yellow asan was to be kept, of a kambal or the like, or those very asans were to be kept. In their place these days the stylish sort has come in, nylon and all that, and you sat down on that asan. So see, he says, you are certainly making a compromise.

By when must Brihaspati's pujan begin?

There the time is given, he says, that in the morning the pujan of Brihaspati Dev should begin within one and a quarter hours of sunrise. Now you are sitting at 9 o'clock, at 10 o'clock, to do the pujan of Brihaspati Dev; his hour has passed. Whether he will come at noon, or when he will come, or will not come, what the matter will be — now he has nothing to do with it. Then your work is finished.

Now there the time has been told, the speaker says: that in the morning, within one and a quarter hours of sunrise, the pujan of Brihaspati Dev should begin. Now you are sitting at 9 o\'clock, at 10 o\'clock, to do the pujan of Brihaspati Dev; his hour has gone by. Whether he will come at noon, or when he will come, or will not come, what the matter will be — now he has nothing to do with it. Then your work is finished.

How much is within a human being's own capacity?

Having compromised half of it yourself with the rules, you then want that the fruit should be received in full — how will it be received, he asks; this too should be reflected upon. Let us give 100% from our side, of what is within a human being's capacity. Rising in the morning is a matter within your capacity; bathing properly is a matter within your capacity; wearing pure cloth is absolutely within your capacity; and doing the pujan on time, doing the japa, is also a matter within your capacity.

When you yourself have compromised half of it with the rules, and after that you want the fruit to be received in full — how will it be received, the speaker asks. This too should be reflected upon. Let us give 100% from our side, of what lies within a human being\'s capacity. Rising in the morning is a matter within your capacity. Bathing properly is a matter within your capacity. Wearing pure cloth is absolutely a matter within your capacity. And doing the pujan on time, doing the japa, is also a matter within your capacity.

How long must Brihaspati's japa be kept up?

It has been said that one month at the least — after at least one month the fruit of Brihaspati Dev is obtained. For Brihaspati Dev it should be one month; at least one month you should do his japa and tapa. Now if you are not doing a month, if you did only five days, only seven days, or did not do it at all, then you will only sit and cast blame. Then your Brihaspati will become very strong, he says, and then he will be so strong that he will give you nothing but delight in life; and after that you will sit and say, why is the fruit not being received.

Do these many things by rule, the speaker says: one month has been told, has it not — after at least one month the fruit of Brihaspati Dev is obtained. For Brihaspati Dev it should be one month; at least one month you should do his japa and tapa. Now if you are not doing a month, if you did only five days, did only seven days, did not do it — there you will only sit and cast blame. Then your Brihaspati will become very strong. And then he will be so strong that he will give you nothing but delight in life. And after that you will sit and say, brother, how is the fruit not coming to us, why is the fruit not coming.

The second stage is self-congratulation, and mockery of the pandits

Beyond that there is another matter, he says. All right, you did it by rule, you have come to the second stage: you rose in the morning, bathed well at daybreak, used no bad substance of any kind, did his pujan by rule, did everything. And having done the pujan you rose, and as soon as you take the prasad, or even before taking it, how much do you sit and say — arre, what a splendid puja we did, what a fine puja it was, we enjoyed doing the puja; these pandit people do not know how to do puja, these people somehow get the puja done, see how splendidly we did it, we read the mantras, arre, it was a delight to read the mantra of Brihaspati Dev; such a puja brahmins would not do, these brahmins today are looters — and it begins at once.

And beyond that there is another matter, the speaker says. All right, you did it by rule; come, you have arrived at the second stage. You rose in the morning, you bathed well at daybreak, you used no bad substance of any kind. You did his pujan by rule too, you did everything. And having done the pujan you rose, and as soon as you take the prasad, or even before taking it, how much do you sit and say — arre, what a splendid puja we did. A fine puja it was, was it not, we enjoyed doing the puja. These pandit people do not know how to do puja, these people somehow get the puja done; see how splendidly we did it, we read the mantras. Arre, it was a delight to read the mantra of Brihaspati Dev. Such a puja brahmins would not do; these brahmins today are looters — and it begins at once.

A brahmin is not brahmin by birth alone, and mocking your own father while doing puja undoes it

Where you have that self-intoxication about the puja — this itself is the maya of puja, he says. Brihaspati Dev at once did his play. A brahmin and a scholar do not only mean someone who is a brahmin by birth: you may yourself be a brahmin and be seated there, and you make fun of your own father, saying papa does not know it properly, he manages somehow, see what a splendid puja we did — and the story is finished. You think the guru ji does not read the mantras properly, that he reads them in a great hurry, that there is no enjoyment in his puja, that he cuts corners; see how splendidly we did it — and the story is finished, brother.

Now where you have got this self-intoxication about the puja — this itself is the maya of puja, the speaker says. At once Brihaspati Dev did his play. Where you took a brahmin and a scholar — and brahmin will not mean only one who is a brahmin by birth. You make fun even of your own father: where is baba ji, where does father come in; properly speaking, you may yourself be a brahmin, it may be that you are a brahmin and are seated there, and you ridicule your own father — papa does not know it properly, he manages somehow. See what a splendid puja we did — the story is finished. You feel that the guru ji does not read the mantras properly, that he reads the mantras in a great hurry, that there is no enjoyment in his puja, that he cuts corners in it. See how splendidly we did it — the story is finished, brother.

The pujan of Brihaspati Dev goes void at the very spot where the scholar or father was insulted

So keep in mind, he says: where you rose and insulted the scholar, the brahmin, the guru, the father — right there your doing the pujan of Brihaspati Dev has gone in vain. Keep this in mind too.

So keep in mind, the speaker says: where you rose and did insult of the scholar, the brahmin, the Guru, the father — there itself your pujan of Brihaspati Dev has become void. Keep this in mind too.

Must the Kumbh bath be taken on a parva day?

The question is whether one should bathe at the Kumbh on a parva, or whether one may bathe at Haridwar at Makar Sankranti, or bathe at Prayagraj on any date. He answers: at a tirtha kshetra, whenever you get the time and the opportunity comes to you, you should bathe. In that, those who live nearby have more options as regards the parva-kaal — that is, brother, we bathed on Makar Sankranti; but for those who live far away, jump in as soon as you get the chance.

Should one bathe at the Kumbh on a parva, the questioner asks, or may one also bathe at Haridwar at Makar Sankranti, or bathe at Prayagraj Maa on any date, the speaker reads. See, he says, at a tirtha kshetra, whenever you get the time to bathe and the opportunity is obtained, you should do it. In that the parva-kaal too — those who live nearby have more options; what, brother, we bathed on Makar Sankranti. But for those who live far away, as soon as they get it, jump in at once.

Is the shahi snan or amrit snan the only siddha kaal?

Second, as to what you ask about Makar Sankranti: at Makar Sankranti do it at Haridwar too, there is no difficulty; do it at Prayag ji, and there is no difficulty in that either. And in the forty-five days of the Kumbh, come at any time and bathe at Prayag ji; it will be most excellent, on any date. As for what is running — the shahi snan, and what is now being called the amrit snan, that at that time there is siddha kaal and at that very time divine siddhis are obtained — see, he says, that is not a matter of that time only. Keep in mind that it is a matter of the whole forty-five days, as already discussed; so you may bathe on any day with an untroubled mind.

The second thing is what you are asking about Makar Sankranti, the speaker says: at Makar Sankranti do it at Haridwar too, there is no difficulty; do it at Prayag ji, in that too there is no difficulty. Second, in the forty-five day time of the Kumbh, come at any time in it and bathe at Prayag ji; it will be most excellent. On any date. In that, what is running — the shahi snan, and what is now being called the amrit snan, that at that time there is siddha kaal and at that very time divine siddhis are obtained — see, that is not only a matter of that time. Keep in mind that this is a matter of the whole forty-five days; discussion has already been done on this. So with an untroubled mind you may bathe on any day.

When is the pratishtha of a vigraha or yantra considered complete?

Answering Rahul Sharma ji on pratishtha: when we do praan pratishtha in a shri vigraha, in a yantra, in a danda, or in any other physical substance, then with their seva, puja and aarti going on by daily rule — so long as the pujan and paath is happening well — if one annual puja takes place within the year, their pratishtha is held complete. Even so, if you have done puja by rule for three days, then their pratishtha is done; that too is a belief. But if you have done the pujan by rule for the whole year, then they become fit for worship in the kula and there remains no lack of pratishtha in them. In tantrik pratishtha, however, the subject comes differently.

Rahul Sharma ji, the speaker says, on the subject of pratishtha: when we do Prana Pratishtha in a shri vigraha, in a yantra, in a danda, or in any other physical substance, then with their seva, puja and aarti and so on continuing by daily rule — so long as the pujan and paath is happening well — if within the year one annual puja takes place, then their pratishtha is held to be entirely complete in three days itself. Even so, if you have done puja by rule for three days, then their pratishtha is done; this too is a belief. But if you have done the pujan by rule for the whole year, then they become fit for pujan in the kula, and there remains no lack of pratishtha in them. But in tantrik pratishtha the subject then comes differently.

When should a tantrik pratishtha be renewed?

Tantrik pratishtha, whether of a mala — meaning here those who are doing pujan according to the tantragat parampara; this subject is not for ordinary people, it is for them — has this rule, he says: the guru gives the upadesh that from within the guru mandala, that is, the guru's dada guru, pardada guru, up to the third, the parameshthi guru, let us say up to the parat-par guru, whosever birth tithi and the like falls, whosever birth festival is celebrated, on any of those tithis in the year the pratishtha of the mala should be done again.

In tantrik pratishtha, whether it be of a mala — the meaning of tantrik pratishtha here is those who are doing pujan according to the tantragat parampara; this subject is not for ordinary people, the speaker says. That subject is for them. Because you are asking, we understand that your guru has been extremely divine, so far as we know, if you are the same Rahul ji. So here this subject too holds, and keep it in mind: that in the tantrik pratishtha there is upadesh by the guru that from within the Guru Mandala — guru mandala meaning the guru\'s dada guru, the pardada guru, the third being the parameshthi guru, let us say up to the parat-par guru — whosever birth tithi and the like comes, whosever birth festival is celebrated, on any of those tithis in the year the tantrik pratishtha of the mala should be done again.

What other day may be used to repeat the pratishtha?

Or on the day of the jayanti of the chief deity of your kula parampara, on that day the pratishtha should be repeated. It will be in the same way for the yantra mandala too, and in the same way for the tantrik mala your guru ji has given you. Besides that comes the process of shodhan, whether of vigraha shodhan; but in that three or four things have to be kept in mind — the metal has to be kept in mind. In that, for gold the subject becomes different, for silver different, for copper and kansa different again.

Or, the speaker says, the chief deities of your kula parampara — on the day of their jayanti, on that day the pratishtha should be repeated. It will be in the same way in the yantra mandala too, and in the tantrik mala your guru ji has given you it will be in the same way. Besides that comes the process of shodhan, whether it be of Vigreh shodhan. But in that three or four matters have to be kept in mind. What three or four matters? The metal has to be kept in mind. Now in that, for gold the subject will become different, for silver different, for copper and kansa it will become different.

When is a separate pratishtha not needed at all?

It is the same for a mala too: for manikya it is different, for moonga different, for rudraksha and the rest different. But even so, if you are doing daily puja — that is the traditional matter — if you are doing daily seva and puja, doing daily japa, doing daily aarti, and if at least once in the year, but now even once in a month, you are performing the process of havan and the like, then you do not particularly need a separate pratishtha.

In a mala too it is in exactly the same way, the speaker says: if it is manikya it is different, if it is moonga it is different, if it is RudrakshaA sacred seed strung into rosaries and worn during shiva worship. and so on then theirs is different. But even so, if you are doing daily puja — this has become the traditional matter — but if you are doing daily seva and puja, if you do daily japa, if you do daily aarti and so on, and at least once in a year it should certainly happen, but now if even once in a month you are carrying out the process of Havan and the like, then you do not particularly need a separate pratishtha.

What does the Kulaarnava say about a silver vigraha?

In later times, according to the Kulaarnava and the rest, this view too comes, he says: that if you wish, the rule is that if you have kept a vigraha of silver, then once in twenty-five years — when the twenty-fifth year is complete, in the twenty-fifth year — their pratishtha vidhi should be done again, a mahotsav and the like should be held, and the full vidhi of pratishtha, the whole process of vigraha snan and so on, all of that should be done. But all that becomes a very separate subject: for each deity it is separate again, and separate according to which metal it is.

In later times, according to the Kulaarnava and the rest, this view also comes, the speaker says: that if you wish, there is this rule — that if you have kept a vigraha of silver, then once in twenty-five years, when the twenty-fifth year is complete, in the twenty-fifth year their pratishtha vidhi should be done again, a mahotsav and the like should be held, and the whole vidhi of pratishtha, the whole process of vigraha snan and the rest, all of that should be done. But all that becomes a very separate subject; for every deity it is separate again, and separate according to which metal it is. All of that too becomes a separate subject.

Why is Bhairav to be the chief sadhana of this Kumbh?

The effort is that all of us together should do his special sadhana in this Kumbh — because the Mahadev who is foremost in raksha, who is the greatest deity, and whose ugrata is now a necessity, whose tattvas are needed most in your life and ours for the sake of protection, is Bhagwan Bhairav. So his special anushthan and the like is very necessary. On all these there will be separate discussion, he says; stay together for the preparation.

It will be of Bhagwan Batuk ji, the speaker says, and the effort is that all of us together should do his special sadhana in this Kumbh. Because the Mahadev who is foremost in protection, who is the greatest deity, and whose ugrata is now a necessity, whose tattvas are needed most in your life and ours for the sake of raksha, is Bhagwan Bhairava. So his special anushthan and the rest is very necessary. On all these there will be separate discussion; stay together for the preparation. On this there will now be full discussion separately.

Boils of three or four years' standing healed without medicine, in one reported case

Deepesh Sharma ji writes that he had messaged saying no benefit was coming from the sadhana, but that what has happened is almost impossible: without medicine, the boils on his back, which had been there for three or four years, healed of themselves. He asks all listeners to read this subject; it is one that raises the morale of those who do sadhana. Whatever disease may not get well, brother, in this same manner — there is great capacity in mantra, there is great capacity in sadhana; we should only ask of our aradhya the fitness and the capacity to do that sadhana.

Deepesh Sharma ji, you have written, the speaker reads, that bhaiya, I had told you by message that no benefit was coming from the sadhana — but what has happened is almost impossible. Without medicine the boils on the back, which had been there for three or four years, got well of themselves. All right, he says, all of you read this subject; it is one that raises the morale of those people who do sadhana. A disease that does not get well, brother, in this very manner — there is very great capacity in mantra. There is very great capacity in sadhana. The fitness and the capacity to do that sadhana we should simply ask for from our aradhya.

What kind of japa target can one take up in the Kumbh?

Now if someone in the Kumbh takes the goal of doing at least a hundred malas of japa every day, he says — at the least; and if someone within that says we will do two hundred, a hundred in the morning and a hundred in the evening; and if within that some lion turns up and says, bhaiya, morning, noon and evening; and if some great one and a quarter says a hundred malas at all four times.

Now if in the Kumbh someone takes the goal that we shall do at least a hundred malas of japa every day, the speaker says. At the least — and if within that someone says, we will do two hundred: a hundred in the morning, a hundred in the evening. And if in that some lion arrives and says, bhaiya, morning, noon and evening; if some great sava-sera comes and says a hundred malas each at all four times.

The largest target named is five hundred and one malas a day, at one seat, for forty-five days

And if within that some outright lion of Bhagavati says, no bhaiya, we will do five hundred malas — that morning, noon, evening and night, and then adding a hundred and twenty-five in all, we will complete a full five hundred and one malas; and for the forty-five days do the five hundred malas seated at one place, at one seat. If it is a matter of the Prayag kshetra then that is different, he says, but this may be done even at one's own home — we are speaking only of the home.

And if within that some outright lion of Bhagavati says, no bhaiya, we will do five hundred malas, the speaker says. That morning, noon, evening and night, and then all together making a hundred and twenty-five, we will complete a full five hundred and one malas. And for the forty-five days do the five hundred malas seated at one place, at one seat. If it is a matter of the Prayag kshetra then it is different, but this may be done even at one\'s own home — we are speaking only of the home.

Prayag is not insisted on, so that sadhaks unable to go do not lose heart

He says he is not insisting very much on Prayag, because what would happen is that the morale of the sadhaks would somewhere fall short and they would be dejected — that arre, we are not able to go, we will not get the fruit. It is not at all so, brother, he says; he has written on this before. We cannot go to Prayag. We do not have the capacity — and he says "we" deliberately, else people will say, ah, you yourself have gone and you are telling us that no, you will not be able to go.

He is not insisting very much for Prayag, the speaker says, because what would happen is that the morale of the sadhaks would somewhere fall short; they would be dejected, that arre, we are not able to go, we will not get the fruit. It is not at all so, brother; wherever you are — he has already written on this subject. We cannot go to Prayag. We do not have the capacity within us; if for any reason we are not able to go, you are not able to go — and we say it saying "we", he notes, otherwise people will say, ah, you yourself have gone and you are telling us that no, you will not be able to go.

If we cannot go, can Bhagavati come?

So suppose we shall not be able to go, he says. We do not have the capacity to go — but Bhagavati Triveni and the mahashaktis have the capacity to come, do they not. Arre, when you do a hundred malas sitting here, then why will they not come? How many moments would it take them to come; can they not come from there for two minutes? Begin japa here and on the very first day they will say, ah, ah, a child is calling. If you call from the heart, you will certainly get the intimation.

So let us suppose we shall not be able to go, the speaker says. We do not have the capacity within us to go. But Bhagavati Triveni and the mahashaktis — they have the capacity to come, do they not. Arre, when you will do a hundred malas sitting here, then why will they not come? How many moments will it take them to come; can they not come from there for two minutes? Begin doing japa here and on the very first day they will say, ah, ah, a child is calling. If you call from the heart, you will certainly get the intimation.

What should a sadhak do about mockery from those around him?

Divinity in dreams — this, he says, is a wonderful subject he has always seen: after going into the kshetra, of themselves the divinities increase, and many kinds of comings and goings all become visible, and no divya drishti of any kind is needed for this. Just keep it from the heart. What people are saying, what the people of your neighbourhood are doing, who is abusing you — those of the sadhak class especially are always called frauds. Let them speak, he says; what you are experiencing, and what those divine shaktis are giving in your life, keep to yourself and enjoy. All those people who ridicule and insult you, he says, are cutting your prarabdha; take just this much.

Divinity in dreams — this, the speaker says, is a wonderful subject that we have always seen: after going into the kshetra, of themselves the divinities increase; many kinds of comings and goings all begin to be visible, and for this no divya drishti of any kind is needed. Just keep it from the heart. What people are saying, what the people of your neighbourhood are doing, who is abusing you — those of the sadhak class especially are always told that this one is a fraud. Whatever sadhak — see in your own family too — you practise pretence, you show off; let them say it. What experience you are taking, and what those divine shaktis are giving in your life, keep limited to yourself and enjoy it. All these people who ridicule you, who insult you — they are cutting your PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.. Take just this much, he says.

What is guaranteed to someone who keeps five hundred malas for the full period?

So we cannot go, he says, but Bhagavati can come. So if someone sits and does this much — that we will do it, do it at home itself, five hundred malas of japa — if someone does it saying we will do five hundred, continuously for the full forty-five days, a month and a quarter, then brother, that here the siddhi of the mantra should not happen, that the deity should not do kripa, that Bhagavati should not do kripa, is simply not possible; it is bound to happen. And then at the Kumbh's 26th, which is Mahashivratri, the day the Kumbh is to be completed — what kripa will come at Mahashivratri will be understood by those who do it.

So we cannot go, the speaker says, but Bhagavati can come. So if someone of his own accord sits and does this much — that bhaiya, we will do it; do it at your home itself, five hundred malas of japa; if someone does it saying, bhaiya, we will do five hundred, continuously for the full forty-five days, a month and a quarter — then brother, here that the siddhi of the mantra should not occur, that the deity should not do kripa, that Bhagavati should not do kripa, is simply not possible; it is bound to happen. Then at the Kumbh\'s 26th, which is Mahashivratri, on which day the Kumbh is to be completed — what kripa will come at Mahashivratri will be understood by those who do it.

Ten days remain to select the sadhana and become fixed on it

So bhaiya, ten days remain, he says — the 13th has been taken as the date, and today is the 2nd. So at least ten days are in hand; prepare yourself mentally, that the forty-five days are not to be let go waste. Wherever you are, in whatever state, according to desha, kaal and paristhiti, we will certainly do sadhana. Which sadhana you will do, you may take time to select — there will be more discussions and from them you will decide, ah, this we must do; select it yourself, and once you select it, become fixed that this alone is to be done, and begin the preparation.

So bhaiya, ten days remain, the speaker says. The 13th has been taken; and today is the 2nd. So at least ten days are in hand. Prepare yourself mentally, that the forty-five days are not to be let go waste. Where you are, in whatever state you are, according to desha, kaal and paristhiti, in that manner we will certainly do sadhana. Which sadhana you will do — for that selection you may take time; there will be other discussions and from them you will come to, ah, this is what we must do. Select it yourself, and once you select it, become fixed that this alone is to be done, and begin the preparation.

Should one buy a new mala or asan for this?

But the materials and the time will be the same, he says: you should have your own mala for japa, the one on which you have been doing japa already. Not that you will take a new mala and do japa on it. Not that you will now bring a new asan. The asan that you had before, the mala that you had before, the one on which you have been doing japa — keep this in mind.

But the material and the time will be just the same, the speaker says: you should have your own Mala for japa, the one on which you have been doing japa from before. Not this, that we shall take a new mala and do japa. Not this, that we shall now bring a new asan. The asan that you had before, the mala that you had before, the very one on which you have been doing japa. Keep this in mind.

What should be done if the thread at the Sumeru begins to fray?

It is not to be cut, he answers. Once japa and the rest has begun, it is not to be cut. What has to be done before the pratishtha may be done; after the pratishtha, no cutting about should go on.

If the thread of the Sumeru begins to fray, then it is not to be cut, the speaker answers. Once japa and the rest has begun, then it is not to be cut. What has to be done before the pratishtha may be done. After the pratishtha, no cutting about should go on.

The real Bhavishya Malika is not in the open, and the possibilities it names can be averted by anushthan

On the subject of the Bhavishya Malika, he says the real, actual granth of the Bhavishya Malika is not there in manifest form. The other matter that is being spread taking the Bhavishya Malika as its basis — that, no. But apart from that there are many other subjects from which this much is so, that some possibilities may exist. But when the possibilities are being seen, then if you and we together do sadhana and anushthan and the rest in our own homes, those things will certainly be averted. Better that it be known and not allowed to happen, he says, than that it be unknown and something occur.

On the subject of the Bhavishya Malika, the speaker says, the real, actual granth of the Bhavishya Malika is not there in manifest form. The rest of the matter that is being spread, taking the Bhavishya Malika as the basis — that, no. But apart from that there are a great many other subjects from which this much is so, that some possibilities may exist. But when the possibilities are being seen, then if you and we together, in our own homes, do sadhana and anushthan and the rest, then by that those things will certainly be averted. Better that it be known and not allowed to happen than that it not be known and something happen.

Such a dream is the kavach making her aware; the error is to then sit idle

Khushi ji, he answers: if some tantrik is doing something upon you and this dream is coming, then it is somewhere or other by the effect of the paath you were doing and of the kavach you wore that you are being made aware of it. Now, after knowing it, if you are thinking that no, even if we do nothing, still nothing will happen — that is not possible, is it. Your japa, tapa and capacity are up to a limit; if there is some tantrik who has done some siddhi, then he too will have capacity, he too will have done the seva of some shakti, so his effect will certainly fall.

Khushi ji, see, the speaker says: if some tantrik is doing something upon you and this dream is coming, then somewhere or other it is by the effect of the paath you were doing and of the Kavach you wore that you are being made aware of it. Now after coming to know, if you are thinking that no, even if we do nothing at all, still nothing will happen — that is not possible, is it. Your japa and tapa and your capacity are up to a limit. If there is some tantrik and he has done some siddhi, then he too will have capacity; he too will have done the seva of some shakti. So his effect will certainly fall.

Nothing runs in auto mode without sufficient principal, as with an FD

Let him do his reciting, he says; but if you sit down in inaction, that we will do no karma at all and something will happen of itself — nothing at all is going to run in auto mode. This we always make clear. It runs in auto mode only when you have sufficient principal. If every month five or ten crore rupees are lying in your account and you have made an FD of it, and its interest is coming to you, then in auto mode you may sit and eat. And even sitting and eating, if you do no karma, that eating too will not go on — sitting about you will get sugar, some trouble will come, because you are doing no karma at all, not moving the body, and the mental faculty will become crippled because you are doing no thinking.

And let him do his reciting, the speaker says; but if you sit down with inaction, that we shall do no karma at all and something will happen of itself — nothing at all is going to run in auto mode. This we always make clear. It runs in auto mode only when you have sufficient principal, that much. Keep this subject in mind. If every month five or ten crore rupees are lying in your account, and you have made an FD of it, and it is coming to you, its interest, then in auto mode you may sit and eat. And sitting and eating, if you do no karma, then even that eating will not go on. Sitting about you will get sugar, some trouble will come, because you are doing no karma at all, not moving the body about; and the mental faculty will become crippled, because you are doing no thinking at all, not thinking that here we must move the body to obtain something.

Is a kavach alone enough against a tantrik?

It is the same here, he says. If you have done a great deal of japa and tapa and obtained shuddhi, then you may sit and it will run in auto mode; those shaktis will do your raksha and protection. If it is not so, then to wear a kavach alone and think that a tantrik is doing something and nothing will happen is simply a foolish thing to say. Yes, it will be held back and the effect will fall less — that will certainly happen; that it will not fall at all can never be so. To what level it falls depends; many times it will not fall, because if he does a small prayoga, a prayoga up to one level, then it is not as if the effect will fall at once — it is not that easy either.

So here too it is the same, the speaker says. If you have done a great deal of japa, done tapa, obtained shuddhi, then sit, it will run in auto mode; those shaktis will do your raksha and protection. If it is not so, then merely to wear a kavach and think that a tantrik is doing something and nothing will happen is simply a foolish thing to say. Yes, it will be held back, the effect will fall less — that will certainly happen. That it will not fall at all can never be so. To what level it falls, that depends; many times it will not fall, because if he does a small prayoga, does a prayoga up to a level, then it is not as though the effect will fall at once; it is not so easy either.

What happens if the prayoga is repeated over months?

But if he is doing it again and again — did it once, did it twice, did it for a month, two months, three months — then some incident will fall upon your mind. There are techniques in it; tantra is a technique, that ah, all right, she has worn a kavach, it will not run like this. Some confusion of your buddhi will occur, there will be an attempt to cause uchchatan, there will be an attempt to have you fed or given something by someone.

But if he is doing it again and again — did it once, did it twice, did it for a month, did it for two months, did it for three months, the speaker says — then some incident will fall upon your mind. There are techniques in it; tantra is a technique — that ah, all right, she has worn a kavach, it will not run like this. Some confusion of your buddhi will occur, there will be an attempt at Uchchatan, there will be an attempt to have something fed or given to you by someone.

A safety bunker fails if the enemy who comes and goes in your house carries the bomb inside

However much of a safety bunker you may make ready, he says, if someone brings a bomb inside your house and explodes it, then the bomb will burst, an explosion will occur, and it will make a difference to you and you will be injured. Anything may happen. In exactly the same way, you did the bandhan of your house and wore a kavach, but the enemy comes and goes in your house itself. You do not know. He mixed something into your food and fed it to you, fed it in the name of prasad — finished; the kavach will remain worn as it is. There your japa and tapa will work.

However much of a safety bunker you may prepare and keep, the speaker says, if someone brings a bomb inside your house and explodes it, then the bomb will burst; an explosion will occur, and it will make a difference to you, and injury will be caused. Anything may happen. In exactly the same way, you did the Bandhan of your house, you wore a kavach, but the enemy comes and goes to your house itself. You do not know. He mixed something into your food and fed it to you, fed it in the name of prasad — finished; the kavach will remain worn just as it is. There your japa and tapa will work.

What does the Durga Kavach say about poison, and what does it require?

If it has been fed at a very high level then a little effect will fall upon you, he says — not much; it fell for a day or two, it fell for ten days, they will get well, and the punishment for it will reach him too. But if you do nothing at all and sit perfectly normal and relaxed, thinking nothing will happen to us, then there will be trouble. Because if someone is giving poison — if you recite the Shri Durga Kavach, the Chandi Kavach, it is written in it that artificial poison and natural poison will not work upon those who recite this kavach and wear it. Now if someone has read it once a day and has been reading it for ten days and says let it not fall upon me, that is not possible: at the least his japa should have been done in thousands upon thousands, up to forty thousand it is held; at least a purashcharan of forty thousand, living by the niyam and niti of Bhagavati's kripa — only then will it be that the effect does not fall upon him.

If it has been fed at a very high level then a little effect will fall upon you, the speaker says. Not much — it fell for a day or two, it fell for ten days, they will get well, and its punishment will be obtained by him too. But if you do nothing at all, and are seated perfectly normal and relaxed, that nothing will happen to us, then there there will be trouble. Because if someone is giving poison — if you recite the Shri Durga Kavach, the Chandi Kavach, then it is written in it that artificial poison and natural poison will not work upon those who recite this kavach and wear it. Now if someone has just read it once a day and has been reading it for ten days, and says let it not fall on me, that is not possible. At the least his japa should have been done in thousands upon thousands — up to forty thousand is held; at least a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of forty thousand, living by the niyam and niti of Bhagavati\'s kripa. Only then will it be that the effect does not fall upon him.

What about someone who wants to test the kavach?

It will not happen by mere thinking and pondering, he says; and if someone has indeed done a great deal but has no belief or shraddha at all, and wants to test it — that we have heard that by japa of the kavach the poison has no effect; now we have done fifty thousand japa, so come, let us test it, let us drink phenyl and see whether the effect of poison falls upon us or not — then nothing much will happen: he will drink the phenyl and after that will attain the Devi loka. It is in the phalashruti, is it not, that after death they attain the Devi loka. That is just what will happen, and there will be no return, no coming again.

It will not happen by mere thinking and pondering, the speaker says; and if someone has indeed done a great deal but has no belief, no shraddha at all. He wants to test it — that ah, we have heard that by japa of the kavach its poison has no effect. Now we have done fifty thousand japa; now come, let us test and see. Let us drink phenyl and see whether the effect of poison falls upon us or not. Then nothing much will happen: he will drink the phenyl and after that will attain the Devi loka. It is in the phalashruti, is it not, that after death they attain the Devi loka. Just that will happen, and there will be no return, no coming again after that.

Karma is not to be given up in reliance on protection alone — use the viveka Bhagavati gave

So we are not to do a foolish thing, he says. Do not give up doing karma, thinking that everything will happen in auto mode; that is not possible. Use a little of your own viveka, which Bhagavati has given. Asked whether, if the Saraswati mantras have been committed to memory, paath may be done without opening the Saraswati, he answers: undoubtedly yes, this can be done, there is no problem in it.

So we are not to do a foolish thing, the speaker says. Do not give up doing karma, thinking that everything will happen in auto mode; that is not possible. Use a little of your own viveka, which Bhagavati has given. Asked whether, once the mantras of Saraswati have been committed to memory, paath may be done without opening the Saraswati, he answers: undoubtedly, yes, this can be done; there is no problem in it.

What should a sadhak going to the Mahakumbh keep in mind?

Asked what things a sadhak should keep in mind in going to the Mahakumbh, and how the journey to Prayagraj should be made, he tells Rajiv ji that there will be a separate full video and a full live with good discussion on this subject. To Balram ji, asked whether the japa of Bhairav ji and Hanuman ji, the five-faced one, may be offered — yes, absolutely, he says, you may offer it.

What things should a sadhak keep in mind in going to the Mahakumbh, how should the journey to Prayagraj be made — on this subject, the speaker says, there will be a separate full video, a full live, and we shall discuss it well, Rajiv ji. Balram ji, he reads. Whether the japa of Bhairav ji, of Hanuman ji, the five-faced one — yes, absolutely, you may offer it, he says.

May the twelve-name stotra be used in place of the Sahasranama?

Asked whether, since the Sahasranama takes long, one may do the stotra of twelve names, he answers: do it, what problem would we have? If your work is getting done with a five-rupee note in place of a five-hundred-rupee note, then manage with it — what problem is it to us?

The Sahasranama takes time; may I do the stotra of twelve names, the questioner asks, the speaker reads. Do it, he answers. What problem would we have? If in place of a five-hundred note your work is getting done with a five-rupee note, then manage with it; what problem is it to us?

At Kade Dham a sawari came upon a woman and her own brother struck her

The questioner writes that they had gone to Kade Dham, of Sheetla Maa, which is in Uttar Pradesh, and at that time a sawari was coming upon his mother; and his mother's brother, his mama, struck his mother. It happens, he says: you will all have seen it, that a sawari is coming upon someone and a member of the household or family will get angry and scold, will abuse, will call it play-acting — beating with a slipper, striking with the hand. Even baba ji people do it, he says, and mentions that a video of one such astrologer had gone very viral: a very great jyotishacharya, one whom people greatly respected, and he too himself; but from the day he heard that matter, brother, this one too turned out to be the same.

What he has said, the speaker reads, is that they had gone to Kade Dham, of Sheetla Maa, which is in Uttar Pradesh, and at that time a sawari was coming upon my mother. All right. The sawari came upon his mummy, and his mummy\'s brother, the mama, struck his mummy. It happens, does it not — you people will have seen: a sawari is coming upon someone, and a member of the house or family, growing angry, will scold, will abuse, will say it is play-acting; pulling out a shoe and striking, striking with the hand. And there are baba ji people too, he says, naming one such astrologer whose video had gone very viral — a very great jyotishacharya in his own estimation, a most wonderful subject, whom people greatly respected, and we too, that no, his information is very good; but from the day we heard this matter — brother, this one too turned out the same.

Striking a sawari is an offence never to be committed, even where the sawari is pretended

This offence should never be committed, he says. Even if someone is putting on a pretence — where there is real pretence going on, there no sound comes out of your mouths; there you go and clasp their feet. Where it is plainly evident that play-acting and fraud is running, but where even a little of the real subject is coming — even if it is not so, learn to respect it, he says; it is a jivatma after all. If you commit such a misdeed — and there is a fully dedicated video on this, on what all happens if a sawari is insulted — then she is not going to accept it just like that; this is an established thing.

This offence should never be committed, the speaker says. Even if someone is putting on a pretence — where pretence is being done, there no sound at all comes out of your mouths; there you go and clasp the feet. Where it is plainly clear that play-acting and fraudulence is going on — but where even a little of the real subject is coming, then even if it is not so, learn to respect it. It is a jivatma, is it not. If you commit such a misdeed — we have a fully dedicated video on this, on what all happens if a sawari is insulted — then she is not going to accept it just like that; this is an established thing.

How long does the trouble last after such an offence?

Now the trouble they will cause will run at least twelve years, he says — at the least; and then it will be removed in twelve years. Although he says he does not know whose sawari it will have been or what the matter was. They do trouble people greatly. For many people it runs even forty years; a whole lineage passes in troubles. These, he says, are the things of a household.

Now the trouble they will cause will run at least twelve years, the speaker says. At the least; and then it is to be removed in twelve years. Although we do not know whose sawari it will have been, what the matter will have been. They do trouble a great deal. For many people it runs even forty years; a whole lineage passes in troubles. These are the things of a household.

Is there a method even for driving a bhoot-pret off a body?

Even if a bhoot or pret has come upon a body, he says, you have a method for that too; if you are driving a bhoot-pret off a body by striking, there are methods for it. It does not happen that on hearsay — arre, a bhoot has come upon this one — you strike with slippers, strike with a shoe, and drive it away. There is a method: everything happens first with love. The last recourse is that yes, we come to blows; or that we are coming to know that he is play-acting, that he is lying — then you use your hands and feet, that is a different matter.

If a bhoot or pret too has come upon a body, then for that too you have a method, the speaker says; if you are driving a bhoot-pret off the body by beating, there are methods for it. It does not happen that on hearsay — arre, a bhoot has come upon this one — you strike with slippers, strike with a shoe, and drive it away. There is a method: all of it happens first with love. The last thing is that yes, we come to blows, or that we are coming to know that he is play-acting, that he is telling a lie; then you let your hands and feet loose, that is a different matter.

What does it mean when tears flow and the hair stands on end at a dham?

When you truly see something coming upon someone, or after going to that place the avesh of the Devi has come upon them merely by emotion — it happens in feeling itself, many times it happens; you may be a bhakta and it can happen to you too: the body will thrill, every hair will stand up, streams of tears will begin to flow from the eyes. People ask what this means, he says. What meaning does it have — you are asking the meaning of streams of tears from the eyes in a rush of feeling; what do you want to hear? The kripa of the Devi is upon you. This is a matter to be kept within oneself: your bhava has reached a high level, you have connected somewhere with that supreme power, and because of that connection thrill and feeling and experience came within you. Keep it limited, do not display it.

When you are truly seeing that something is coming upon someone, or after going to that place, if the avesh of the Devi has come upon them merely emotionally — it happens in feeling itself, the speaker says; many times it happens. You may be a bhakta and it can happen with you too: the body will thrill, every hair will stand up, streams of tears will begin to flow from the eyes. In this people ask, what does this mean, bhaiya? Does it have any meaning? You are asking the meaning of a stream of tears from the eyes in a rush of feeling — what do you want to hear? The kripa of the Devi is upon you. This is a matter to be kept limited to oneself. Your bhava has reached a high level there; somewhere or other you connected with that supreme power, and because of connecting, thrill came within you, feeling came, experience came. Keep it limited; do not make a display of it.

Can it be predicted upon whom a shakti will come at a dham?

But when this thing becomes unlimited — sometimes such a state occurs that someone is a little more mentally dedicated, has seen and heard these things, so that such a bhava came into their mind, and the avesh of some shakti came, lovingly at any time, and especially at a dham. At a dham, upon whose body it will come and when, especially when you are going to some tantrik place or to some devi tirtha place, is written nowhere, he says. It is not that it must be so, that nothing used to come upon these and how did it come, or that it used to come upon someone and there it will surely come. All this varies person to person: something else may happen with you and something else with us.

But whenever this thing becomes unlimited, the speaker says — sometimes such a state occurs, that someone is a little more mentally dedicated and has seen and heard these things, so such a bhava came into their mind, and the avesh of some shakti came, lovingly at any time, and especially at a dham. At a dham, upon whose body it will come and when — especially when you are going to some tantrik place, going to some devi tirtha place — this is written nowhere. It is not that it is necessary, that nothing used to come upon this one and how did it come; or that it used to come upon someone and there it will certainly come. All this varies person to person. Something else may happen with you and something else with us. Keep this in mind.

Kshama yachana comes first, and the remedy then depends on whose insult it was

If such a thing has occurred, he says, then first of all it is an extremely improper thing that has happened. Then the second matter is whose insult has occurred and how the matter went; you people are troubled anyway, so do kshama yachana and the rest, and as far as is possible. He gives some options, since he does not know when or whether he will get to speak to the questioner. Keep in mind the first thing: if she is some devi of the house.

So if such a subject occurs, then first of all this is an extremely improper thing that has happened, the speaker says. Now the second matter is: whose insult has occurred, how and what the matter has been. You people are troubled anyway, so do kshama yachana and the rest, and as far as it is possible. He says he will tell some options in this, because it is not known when or whether he will be able to speak with the questioner. But keep in mind, the first thing: if she is some devi of the house.

A daily jyot is lit in the name of the household devi and of Sheetla of Kade Dham

If there is knowledge that yes, in our house she used to come upon someone, or there is some such matter, then first of all, daily in the house, in the name of the Maa whose swaroop you worship; and since the insult was made at Kade Dham of Bhagavati Sheetla, in her name — in the name of both, kindle at least one jyot each. And recite the Tantrokta Devi Suktam.

If there is knowledge of this — that yes, in our house she used to come upon someone, or there is some such matter — then first of all, daily in the house, the speaker says, in the name of the Maa whose swaroop you worship; and since you have committed the insult at the Kade Dham of Bhagavati Sheetla Mata, in her name — in the name of both, kindle at least one jyot each. And recite the Tantrokta Devi Suktam.

Which suktas please Bhagavati however angry she may be?

However angry Bhagavati may be, he says, there are two or three suktas by which she is certainly pleased: the first is the Tantrokta Ratri Suktam, the second the Devi Suktam, and the third the Shakradi Stuti. Learn to recite these in Sanskrit; it is easy, not very hard. And let a member of the household do the paath and coax the Maa. If singing a pachra is known, then on the Ashtami or the Navami, or in the evening at the time of sandhya, sing at least one pachra and coax the Maa, and ask forgiveness, saying Maa, an offence has been committed by us.

However angry Bhagavati may be, there are two or three suktas by which she is certainly pleased, the speaker says. The first is the Tantrokta Ratri Suktam; the second is the Devi Suktam; and the third is the Shakradi Stuti. Learn to recite them in Sanskrit — it is easy, not very hard. And let a member of the household do the paath and coax the Maa. If singing a pachra is known, then on the Ashtami or the Navami, or in the evening at the time of sandhya, sing at least one pachra; coax the Maa by singing a pachra, and do kshama yachana — that Maa, an offence has been committed by us.

How will one know she has forgiven?

If she is pleased and forgives, he says, it is not necessary that she will come upon a head and say so — but its effect will begin to be visible in your life. And when she forgives, and Bhagavati will certainly forgive if you coax her from the heart, then however great the trouble may be, she herself will begin to bring out a path and will take you out of it; this is a true matter. When she becomes displeased and sulks, one should also come to coax her.

If she becomes pleased and forgives, it is not necessary that she will come upon the head and say so, the speaker says — but its effect will begin to be visible in your life. And when she forgives — and Bhagavati will certainly forgive, if you coax her from the heart — then whatever the trouble, however great the trouble may be, she herself will begin to bring out a path and will take you out of it; this is a true matter. Coaxing should come. When she becomes displeased and sulks, then one should also come to coax her.

Should bhog be offered to Bhagavati on Ekadashi, and which bhog?

Why should it not be offered, he answers. Here even the supreme Vaishnavas, those who call themselves outright incarnations of Narayan, are sitting and eating on that day. By the niyam of Ekadashi one should at the least not eat rice; that much at least holds, that on the day of Ekadashi do not eat rice. This much niyam everyone should observe, whoever you may be — unless you are initiated in a particular tantra marga, where the niyam of the vrat of the Ekadashi tithi does not apply; that subject is separate.

Should bhog be offered to Bhagavati on the day of Ekadashi, and if yes, which bhog, the questioner asks, the speaker reads. Why should it not be offered? Here even those supreme Vaishnavas who call themselves outright incarnations of Narayan are sitting and eating on that day. By the niyam of Ekadashi, at the least one should not eat rice. This much at least holds: on the day of Ekadashi, do not eat rice. This much niyam everyone should observe, whoever you may be — except that if you are initiated in a particular tantra marga, then there the niyam of the vrat of the Ekadashi tithi does not apply; that subject is separate.

Who is forbidden even the touch of Tulsi?

Take the wearing of Tulsi: someone initiated into the kula of Bhagavati Tara, he says — if someone is initiated in that parampara, then for them what is Ekadashi and what is Tulsi ji. As for Tulsi ji, if someone is initiated in the Vamachara vidhi, then for them even the touch of Tulsi ji is forbidden; they are not to touch the wood of Tulsi, especially if they wear a Mahamari mala and the like. There the niyam becomes different.

Take the wearing of Tulsi, the speaker says — as when someone is initiated in the kula of Bhagavati Tara. If someone is initiated in that parampara, then for them what is Ekadashi and what is Tulsi ji. As for Tulsi ji: if someone is initiated in the Vamachara vidhi, then for them even the touch of Tulsi ji is forbidden. They are not to touch the wood of Tulsi, especially if they wear a Mahamari mala and the like. There the niyam becomes different.

What naivedya may be offered if you have kept the Ekadashi vrat?

If you do the seva and puja of Bhagavati, then brother, you have kept the Ekadashi vrat — so you will offer only fruit and the like as naivedya. If anna is being cooked, then anna will be offered, but rice will not be offered. Rice is simply not to be eaten that day; keep this in mind. The bhog of rice will not be offered.

Now if the subject here is that you do the seva and puja of Bhagavati, then brother, you have kept the Ekadashi vrat, the speaker says. So you will offer only fruit and the like as NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras.. If anna is being cooked, then anna will be offered, but rice will not be offered. Rice is simply not to be eaten that day; keep this in mind. The bhog of rice will not be offered.

From which animal may a shringi for abhishek be made?

Whether it be nilgai, gauvansh, or Nandi ji — meaning those that are called bulls — of those whose death has occurred of itself, having attained the full span of life: at the time of their death, before they are given a place in the ground, the horn should be obtained by proper vidhi-vidhan, and only then should a shringi be made from it for abhishek. The kind made anyhow, he says, does not do.

Whether it be a nilgai, gauvansh, or Nandi ji — that is, those that are called bulls, the speaker says. Those whose death has occurred of itself, having completed their full span of life: at the time of their death, before they are given a place in the ground, the horn should be obtained by the proper vidhi-vidhan, and only then should the shringi be made from it, for abhishek. The kind made anyhow does not do.

May a panchmukhi rudraksha be established for all deities?

For all the deities, he says, you may establish the panchang rudraksha — for the sake of all the deities. He mentions a full thirty-minute video he had made earlier and not published, in which the nine-graha rudraksha, the Shiva-Shakti rudraksha, Ganapati ji, all of them were covered.

For all the deities you may establish the panchang RudrakshaA sacred seed strung into rosaries and worn during shiva worship., the speaker says — for the sake of all the deities. He had earlier made a video on it, a full thirty-minute video, in which there was the navagraha rudraksha itself, the Shiva-Shakti rudraksha itself, Ganapati ji, all of it. That video he did not publish, he says; he will see about publishing it.

What should be done with a sadhak's old and torn clothes?

Asked what a sadhak should do with old torn clothes, when it is not possible to make an asan or bedding in such quantity — they cannot be burnt, they must not be burnt, he says. A sadhak should wash the old clothes and, if they are to be given away, then do your daan and the like of them.

Old torn clothes — what should a sadhak do with them, the questioner asks, the speaker reads; making an asan or a bed in such quantity is not possible. They cannot be burnt; they must not be burnt either. Old clothes a sadhak should wash, and if they are to be given, then do your daan and the like of them.

May a ratna mala be taken off at night?

Absolutely, he answers: you may take the ratna mala off at night and wear it in the morning; there is no difficulty in it.

Absolutely, the speaker answers: you may take the ratna mala off at night and wear it in the morning. There is no difficulty in that.

A Kali vigraha was installed in a village but daily puja is not done — what now?

The questioner writes that in the village there was earlier a than of Kali Maiya on a chabutara, and eight years ago his elder father had the praan pratishtha of Maa Kali done and an image made, but daily puja and aarti cannot happen — what should be done? There is simply no alternative to this, he answers; it will have to be done. Either you, or whoever had it made — it is then his responsibility for life; at least so long as he has the capacity in the body, it is his responsibility to make the arrangement. Merely doing praan pratishtha does not make everything done, especially in a temple.

In the village there was earlier a than of Kali Maiya on a chabutara, the questioner writes, the speaker reads. Eight years ago my elder father had the Prana Pratishtha of Maa Kali done there and had an image made, but the daily puja and aarti cannot happen; what should we do? There is simply no alternative to this, he answers. It will have to be done. Either you, or whoever had it made — it is then his responsibility for his whole life; at least so long as he has the capacity in the body, it is his responsibility that he make the arrangement for it. Merely doing praan pratishtha does not make everything done. In a temple especially.

What is the difference between chal and achal pratishtha?

In a house there is chal pratishtha; in a temple it is achal, he says. For the house you will get many options — that if you do it, well, and if you do not, that too will do. But if you have had achal pratishtha done, then brother, there the rule is that their aarti should take place morning and evening. As far as possible let the pujan be as much as it can, the rule being shodashopachara pujan; but at the least the aarti should certainly take place morning and evening.

In a house there is chal pratishtha; in a temple it is achal, the speaker says. For the house you will get many options — that do it, or if you do not do it, that too will do, come. But if you have had achal pratishtha done, then brother, there the rule is that their AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down. should take place morning and evening. As far as possible let the pujan be as much as it can — the rule is of ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. pujan; but at the least, aarti should certainly take place morning and evening.

What dosha is incurred if an installed vigraha is left unworshipped?

If it is not happening daily, then that very dosha will attach, he says, and there will be no remedy of it — some kaal sarp dosha shown in the kundali, that there is kaal sarp dosha, deva dosha, pitr dosha, pitr shraap, matri shraap, that idea will be reduced to that much. But the reality will come out from here: that yes, you had the pratishtha of the vigraha done and have not done their seva, so this is a dev-shraap. It has been said that if the pratishtha of a Shiva temple, of a devi temple — meaning the pratishtha of a vigraha — is done and it is kept unworshipped, then their Bhairavs, growing angry, open their jata; meaning that they come into an ugra form, and even if they are in a bala form there, they attain ugrata in those kshetras.

If it is not happening daily, then that very dosha will attach, the speaker says, and there will be no remedy of it. Some kaal sarp dosha shown in the kundali — that there is Kaal Sarp Dosh, that there is deva dosha, pitr dosha, pitr shraap, matri shraap — that whole idea will be reduced to just that much. But the reality will come out from here: that yes, you had the pratishtha of the vigraha done and have not done their seva; so this is a dev-shraap. It has been said that if the pratishtha of a Shiva temple, the pratishtha of a devi temple — meaning the pratishtha of a vigraha — is done and it is kept unworshipped, then their Bhairavs, growing angry, open their jata. You understand the meaning of opening the jata: jata means they have come into an ugra form; even if they are in a bala form there, they attain ugrata in those kshetras.

Whose responsibility is it once a shakti has been invoked?

He says he is not speaking to frighten anyone but stating the reality: if you are doing a pratishtha, then it is your responsibility. You invoked a dev shakti, you did the pratishtha — and why did you do the pratishtha, when their puja and seva was not to be done at all; why did you call them? Having called them, you will have to carry on by rule. Asked separately, he answers that a person who wears the yajnopavita may absolutely do the abhyas and purashcharan of the Atharvashirsham.

But if you do not arrange for one to do the pujan and seva — we are not saying anything to frighten or scare, we are speaking the real subject, the speaker says: brother, if you are doing a pratishtha, then it is your responsibility, is it not. You did the avahan of a dev shakti, you did the pratishtha; and why did you do the pratishtha, when their puja and seva was not to be done at all? Why did you call them? Having called them, you will have to carry on by rule. And a person who wears 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., he adds to another question, may absolutely do the abhyas and PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of the AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation.m.

How much water is used for the daily sankalpa, and where does it go?

Keep the pronunciation clear, he says. Asked by Deepesh Sharma ji how much the water of the daily sankalpa is, he answers that there is only a little water. Even if you put it in a plate near Shiva ji, near the Shivling, the water will dry up. People also put it into the Tulsi; there is no problem in that either.

Keep the pronunciation clear, the speaker says. Deepesh Sharma ji, how much is the water of the daily sankalpa? There is only a little water. Even that, if you put it in a plate and so on near Shiva ji, near the Shivling, the water will dry up. People put it into the Tulsi ji; there is no problem in that either.

Does one reach a tirtha only by one's own punya?

Going to any tirtha kshetra at all is possible only on account of the rising of one's punya; this is a true matter, he says. So long as the mahashaktis of that place do not wish it, and your household mahashaktis, the kula shaktis of your home, the pitrs, and your punya are not strong, you will not be able to go.

Going to any tirtha kshetra at all becomes possible only on account of the udaya of one\'s punya; this is a true matter, the speaker says. So long as the mahashaktis of that place do not wish it, and your household mahashaktis, the kula shaktis of your home, the pitrs, and your punya are not strong, you will not be able to go.

A man arrived at Vindhya in a Defender and could not set foot on the first step

Many times you will see, he says, that crorepati people — and this is a thing he has seen before his own eyes — in the Vindhya kshetra could not set foot on the first step. A person who had come in a Defender car did not set foot on the step, got down, made pranam from right there, said, all right, come on, come on, Bhagavati should be within the mind, and went off in front, having sat down. Think, he says: he had so much pride and ego that Bhagavati did not let him set foot on the first step. It is the matter of the old VIP road, and the whole barricade had been removed for him when the Defender came; it is a matter seen from the front. So one's punya karma, prarabdha and dev-kripa all work in it, and only then does it happen.

Many times you will see, the speaker says — crorepati people; and this is a subject seen before our own eyes — that in the Vindhyachal kshetra they could not set foot on the first step. A person who had come in a Defender car did not set foot on the step; he got down and made pranam from right there — all right, come on, come on, Bhagavati should be in the mind, he said, and sat down and went off in front. Think, he says: he had so much pride and ego that Bhagavati did not let him place his foot on the first step. It is the matter of the old VIP road; the whole barricade had been removed for him when the Defender came; it is a matter seen from the front. So absolutely, one\'s punya karma, prarabdha, dev-kripa, everything works in it, and only then does it happen.

What is the value of even a single day's bath at Triveni?

If even one day's bath at a tirtha kshetra is obtained, even for one day at Triveni ji, at any time — this is not only a matter of the Kumbh, but at any time in life. Many people's lives pass by, he says: they were born in Prayag and will die in Prayag itself, but have not bathed in Ganga ji. It is a wonderful thing — people who call themselves of Allahabad do not know which is the way to Triveni ji, where Triveni ji is; leave aside the bathing in the Ganga. So it becomes a wonderful matter, that one who took birth in Prayag has not bathed in Triveni ji. This too, he says, is a matter of punya.

If even one day\'s snan at a tirtha kshetra is obtained, even for one day at Triveni ji, at any time — this is not only a matter of the Kumbh; at any time in life, the speaker says. Many people\'s lives pass by: they took birth in Prayag and will attain death in Prayag itself, but have not bathed in Ganga ji. It is a wonderful subject — those persons who call themselves of Allahabad do not know which is the way to Triveni ji, where Triveni ji is. Leave aside the matter of the Ganga snan. So it becomes a wonderful subject indeed, that one who took birth in Prayag has not bathed in Triveni ji. This too is a matter of punya only.

Where should the danda of Bhagwan Dattatreya be kept?

The danda of Bhagwan Dattatreya may be placed at the entrance of the house, the main door, on the inner side or the outer side — at such a place that there is no problem in its being seen, that whoever sees it does not carry it away; you may fix it that high. Daily dhoop, deep, kapoor and the rest; and as for the vidhan of its use, how and what is to be done, he says he has told it in an earlier live as well, at length — listen to it once — as to how the special niyams of the danda of Bhagwan Dattatreya may be used.

The danda of Bhagwan Dattatreya — the entrance of the house, the main door, on the inner side or the outer side, at such a place where there is no problem in seeing it, that whoever may see it should not carry it away; you may fix it that high, the speaker says. Daily dhoop, deep, kapoor and the rest. And its vidhan of use — how and what is to be done — he has told in the earlier live as well; listen to it once. It has been told at length, as to how the special niyams and the rest of the danda of Bhagwan Dattatreya may be used.

How much greater is the Kumbh bath than the Magh bath?

The importance of bathing at the Kumbh, he says, is held to be a thousand times, a lakh times more than the month of Magh; there is a whole calculation of it too, which he will put out separately. But it is not that if you go and bathe right now you will not receive punya. Bathe at any time; if you cannot go at that time there is no difficulty, do it now, do it later. But as many times as possible in life, go and bathe.

The importance of bathing at the Kumbh is held to be a thousand times, a lakh times more than the month of Magh, the speaker says. There is a whole calculation of it as well, which we shall now put out separately. But it is not that if you go and bathe just now you will not receive punya. Bathe at any time; if you cannot go at that time then there is no difficulty, go and do it now, go and do it later. But in life, as many times as possible, go and bathe.

How much time should be given at a tirtha, and what should be done in the water?

We always say, he says, that one should pass a night there. Do not go to a tirtha kshetra so that the train arrives at 8 in the morning, we bathe by 10 and catch the train at 12 and are gone. If you go only to bathe, that is a special circumstance and is a different matter; but go with enough time. At the least, having reached and bathed, according to the capacity of your body, sitting in the water or standing in it, do japa of the mantras of your aradhya to the utmost of your strength — half an hour, an hour, fifteen minutes, whatever is possible for you. Let one laghu purashcharan happen in it, because the fruit is held to be koti-guna: if you do a thousand japa, that japa has become equal to a crore.

But in life, as many times as possible, go and bathe, and a night should be passed there — we always say this, the speaker says. Go to a tirtha kshetra, but not so that, bhaiya, the train arrived at 8 in the morning, by 10 we bathed, at 12 we caught the train and went off. If you go only to bathe, that is fine, that is a matter of a special circumstance; but go taking that much time. At the least: today you are going, you are arriving, so you bathed, and according to the capacity of your body, sitting in the water there or standing there, you did japa of the mantras of your aradhya to the utmost of your strength — half an hour, an hour, fifteen minutes, as much as is possible for you. Let one Laghu Purashcharana happen in it, because the fruit is held to be koti-guna. If you do a thousand japa, then that japa has become equal to a crore.

What happens to the pitrs when you bathe at Triveni?

The calculation of how much punya is a separate matter, he says, but it is the most divine kripa: at the time when you are bathing at Triveni ji, your pitrs and forebears are extremely pleased. By your bathing, their sadgati occurs. Many pitrs become pacified. Prets and pishachs, present in whatever way, are quieted. The dev-putras and devi-putras of the house become quiet. The kripa of the kula shakti is obtained — and it happens at that very time, when you go there and bathe.

That is a matter of calculation, how much punya is obtained — but it is a most divine kripa, the speaker says, at the time when you are bathing at Triveni ji: your Pitr and forebears are extremely pleased. By your bathing, their sadgati occurs. Many pitrs there are who become pacified. Prets and pishachs, present in whatever manner, are quieted. The dev-putras and devi-putras of the house become quiet. The kripa of the Kul Shakti is obtained; and it happens at that very time, when you go there and bathe.

What if you take three dips and leave at once?

Now if you went in a rush, took the three dips and ran off at once, he says, then those who are coming will say, arre, arre, now we learn of it — your pitr devs, one had gone ahead and the second said, wait, wait, we will just do one thing and come, the child is outside and we will see him home, we have to protect him. You went there, took three dips and got out at once. Now this one arrives late; the one who arrived first says, brother, you are late — why are you late, brother? Arre, this fellow took a dip and got out at once; he did not even do the japa, did not even do the tarpan. So one has to give a little time there.

Now if you went off in a rush, took three dips and ran off at once, then they, as they are coming, will say, arre, arre, now we learn of it, the speaker says. Your pitr devs — one had gone on ahead, and the second said, wait, wait, we will do one thing and come; the child is outside, we will see him home, we have to protect him. You went over there, took three dips and got out at once. Now this one is arriving late. The one who reached first says, bhai sahab, you are late. Why are you late, brother? Arre, this one took a dip at once and got out; he did not even do japa, did not even do TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan.. So one has to give a little time there.

What is the minimum stay he prescribes at the tirtha?

At the least it should be so, he says, that one night pass there. Otherwise the bhoots and prets will be delivered, and the pitrs will be left arriving; and the bhoot will say to them that this is how it happens here — take three dips at once and get out. Whatever is to be got in it, arre, it is right that this punya is obtained by remembering Ganga ji; but so long as you do not do even a little there, then what benefit will there be?

At the least it should be so, that one night pass there, the speaker says. Otherwise those who are bhoots and prets will be delivered, and the pitr people will be left arriving; the bhoot will say to them that this is how it happens with us here. Take three dips at once and get out. Whatever is to be obtained in it, arre, it is right that by remembering Ganga ji this punya is obtained. But so long as you do not do even a little there, then what benefit will there be?

Why are there three places claiming the slaying of Chanda and Munda?

Bhagavati, he says, has in different kalpas assumed different swaroops and at different places slain Mahishasura, Raktabija, Chanda-Munda and Shumbha-Nishumbha. Of the Bhagavati Chamunda who slew Chanda and Munda you will find a sthan in three places; at all three she is renowned by the name of Bhagavati Chamundeshwari, Chamunda. Somewhere it is said that Chanda-Munda were slain on this mound, somewhere that they were slain at this place. It is not that it did not happen here — this has become a matter according to kalpa-bheda: that in this kalpa it was here.

Bhagavati, assuming different swaroops in different kalpas, has at different places slain Mahishasura, Raktabija, Chanda-Munda and Shumbha-Nishumbha, the speaker says. Of the Bhagavati Chamunda who slew Chanda and Munda, you will obtain a sthan in three places. At all three places she is renowned by the name of Bhagavati Chamundeshwari, Chamunda. But somewhere it is said that Chanda-Munda was slain on this mound, somewhere that at this place Chanda-Munda was slain. So it is not that it did not happen here; this has become a matter according to kalpa-bheda — that in this kalpa it was here.

Which vigraha of Bhagavati is still in the khappar mudra?

As you see, he says: Bhagavati who slew Raktabija — one swaroop of hers is seated on the Vindhya mountain as well, which even today, in the whole world — leave aside Bharatvarsh — in the whole world is the one and only vigraha in which Bhagavati is even today in the khichdi mudra. Drinking the blood, how the posture and how the mouth would be: whenever Bhagavati Kali raises the khappar to drink blood, the mouth remains turned upward, that is, she goes into the khichdi mudra. So that original swaroop is present there. It is not that what you are telling of Maharashtra is wrong — both are in their own place; only the kalpa has become different.

As you see, the speaker says: Bhagavati who slew Raktabija — one swaroop of hers is seated on the Vindhya mountain as well. Which even today in the whole world — leave aside Bharatvarsh, in the whole world — is the one and only vigraha in which Bhagavati even today is in the khichdi mudra. Drinking the blood, how the posture would be, how the mouth would be: whenever Bhagavati Kali raises the khappar to drink blood, the mouth remains upward, that is, she goes into the khichdi mudra. So that original swaroop is present there. So it is not that what you are telling of Maharashtra will be wrong; both are in their own places. Only the kalpa has become different.

May the Argala's first mantra be dedicated to the kuldevi, and which water for abhishek?

Absolutely, he answers: the japa of the first mantra of the Argala may be dedicated for the sake of one's kuldevi. To Vidyasagar ji, who writes that he lives in Delhi where supply water comes and an RO is installed, and asks which water to use for abhishek since there is no hand pipe though there is a submersible — he answers that if you use the water of the RO it will be more excellent.

Absolutely, the speaker says: the japa of the first mantra of the Argala may be dedicated for the sake of your Kuldevi. Vidyasagar ji, you have written that you live in Delhi, that supply water comes and an RO is also installed, and ask which water should be used for abhishek; that there is no hand pipe, but a submersible is installed. It is like this, he answers: if you use the water of the RO, it will be more excellent.

Should a sadhak look for lodging near Triveni during the Kumbh?

For the sake of residence near Triveni and for the sake of sadhana, he tells the questioner, it will be more excellent if you see to the option of shelter yourself — because in this matter of crowds sadhana will simply not be possible. Many people have put out their whole subject, saying come, absolutely stay, there is no problem; but so many people will reach there that where will there be room? We may call someone and then nothing be able to happen.

So far, for the sake of residence near Triveni and for the sake of sadhana, see the option of shelter yourself; it will be more excellent, the speaker says. Because in this matter of the crowd, sadhana will simply not be able to happen. A great many people have put out their whole subject — come, absolutely stay, there is no problem. But so many people will reach there that where will there be room? We may call someone and then nothing be able to happen.

Does an offence committed below the age of thirteen carry a dosha?

If this offence has occurred below the age of thirteen years, then it carries no dosha, he says; be untroubled about it. And if an offence has occurred, then for the sake of prayashchitta, bathe again and do the parikrama; by that, and by making kshama yachana of them, forgiveness will certainly be obtained.

If this offence has occurred at an age below thirteen years, then it carries no dosha, the speaker says. Be untroubled about that. And if the offence has occurred, then for the sake of PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death., bathe again and do the parikrama; and by that, and by making kshama yachana of them, forgiveness will certainly be obtained.

How should a Narmadeshwar be served at home?

Narmadeshwar ji, he tells the questioner who wishes to bring one: absolutely bring it and do the seva. Their daily snan and shringar should take place, and a mukut should certainly be on the head, on the crown.

Narmadeshwar ji, you wish to bring one, the speaker says — absolutely bring it and do the seva. Their daily snan and shringar should happen, and on the head, on the crown, a mukut should certainly be there.

Which kavachs may women wear at all times?

Any mala or kavach in which there are only Kamakhya ji, Pratyangira ji, Aghor Kali and the like — those which are endowed with stri tattva, that is, with the ugra shaktis — you may always wear, he says. Those related to purusha tattva, of the Aghor swaroop, may be worn, but afterwards their shuddhikaran and so on should be done. And it will be proper that the women, however many mothers and sisters there are, should do japa of and wear the kavach of Bhagavati Kamakhya itself.

Any mala, kavach and so on in which there are only Kamakhya ji, Mahapratyangira ji, Aghor Kali and the like — those kavachs, the speaker says. Those which are endowed with stri tattva, that is, with the ugra shaktis — those you may always wear. Those related to purusha tattva, of the Aghor swaroop, may be worn, but afterwards their shuddhikaran and the rest should be done. And it will be proper that the women, however many mothers and sisters there are, should do japa of and wear the kavach of Bhagavati Kamakhya itself.

What are the rules for japa of the Kamakhya kavach during rajaswala?

Those endowed with the Dus Mahavidya, he says, then have no dosha of rajaswala and the rest. And in the state of rajaswala, if you do japa of the Kamakhya kavach without sitting at the puja sthan — you are not to go to the puja sthan, not to touch the puja sthan, no lamp and so on — keep another complete asan and the rest of your own, sit comfortably in sukhasan where you have no difficulty, and you may do japa of the Kamakhya kavach. It will give the most divine effect. But it is not to be done going to the puja sthan, or by touching the vigraha and lighting a lamp. As for the raksha mala: any other mala should be taken off at that time and worn again later after becoming pure; and even if it is worn, then at that time you will have to give it a dugdha snan.

Those endowed with the Dus Mahavidyas then have no dosha of rajaswala and the rest, the speaker says. And in the state of rajaswala, if you do japa of the Kamakhya kavach without sitting at the puja sthan — you are not to go to the puja sthan, not to touch the puja sthan, no lamp and so on — keep another complete asan and the rest of your own; sit comfortably in sukhasan where you have no difficulty, and you may do japa of the Kamakhya kavach. It will give the most divine effect. But it is not to be done going to the puja sthan, or by touching the vigraha and lighting a lamp. And as far as the raksha mala is concerned, any other mala should be taken off at that time and worn again later after becoming pure; even if it is worn, then at that time you will have to give it a dugdha snan.

Should a panchmukhi rudraksha worshipped as Parvati be given visarjan?

When you are already doing the puja of the panchmukhi rudraksha in the swaroop of Bhagavati Parvati, then why do you wish to give them visarjan, he asks. If they are broken, then do the visarjan. If they are not broken, then let them remain in the pujan; why is visarjan to be done? Two years of effort, and you want to do visarjan of it.

Abhishek Kumar Jha ji, when you are already doing the puja of the panchmukhi RudrakshaA sacred seed strung into rosaries and worn during shiva worship. in the swaroop of Bhagavati Parvati, the speaker says — then why do you wish to do their Visarjan? If they are broken, then do visarjan. If they are not broken, then let them remain in the pujan; why is visarjan to be done? Two years of effort, and you want to do visarjan of it.

What if one has to travel during the Kumbh and purity of food cannot be kept?

Yes, he says: if according to desha, kaal and paristhiti you have to travel at the time of the Kumbh or at any parva-kaal, if your job is like that, then the purity of food and drink cannot be maintained. Do make the effort that purity be kept. Eat at good places where pure vegetarian food is available. Do make this effort. If there is no option then that is a different matter; but if an option is available, then eat as pure food as can be.

Yes — if according to desha, kaal and paristhiti you have to travel at the time of the Kumbh, or at any parva-kaal, if your job is like that, the speaker says, then the purity of food and drink is not able to be kept. Do make the effort that purity be kept. Eat in good places where pure vegetarian food is available. Do make this effort. If there is no option, then that is a different matter; but if the option is obtained, then eat as pure food as can be.

After a visit to a mazar the kuldevi became avesh-filled the next day and beat him collectively

A listener writes that someone had gone to a mazar and the next day the kuldevi, becoming avesh-filled, gave him a collective beating. Very good, he replies; one should get such a prasadi.

It is written, the speaker reads, that someone had gone to a mazar, and the next day the Kuldevi, becoming avesh-filled, gave a collective beating. Very good, he says; one should get such a prasadi.

What are the shaktis of the hill regions like?

In any case, he says, the shaktis of the hill region, which are for the most part worshipped in the form of kula shakti, are mostly siddha yoginis. Very capable, and — if it be called cruel, it would not be an exaggeration. That they grow angry at once is a true matter. They will be pleased too; and in the destruction of enemies their effect is foremost. This too is a true matter. But if there has been a mistake, then indeed.

In any case, the shaktis of the hill kshetra, which are for the most part worshipped in the form of Kul Shakti, are mostly siddha Yoginis, the speaker says. Very capable, and — if it be said, cruel, it would not be an exaggeration. That they grow angry at once is a true matter. They will be pleased too; and their effect in the destruction of enemies is foremost. This too is a true matter. But if there has been a mistake, then indeed.

In how many forms is Bhagavati present at Munger?

Bhagavati Munger ki Bhavani, Badi Durga Maharani — her seva we too do daily, he says; the mahima of the Mai at Munger is exceedingly great. At the sthan of Bhagavati at Munger the Maa is present in two swaroops: in one, the swaroop of Bhagavati Badi Durga Maharani that you see, and the second is Bhagavati Chandika. The pujan of both swaroops takes place there. The swaroop of Chandika remains worshipped throughout the year, and the shringar swaroop of Munger ki Bhavani we see especially at the time of Navratri.

Absolutely, the speaker says: Bhagavati Munger ki Bhavani, Badi Durga Maharani — we too do her seva daily. The mahima of the Mai at Munger is exceedingly great. At the sthan of Bhagavati at Munger, the Maa is present there in two swaroops. In one you see the swaroop of Bhagavati Badi Durga Maharani, and the second is Bhagavati Chandika. The pujan of both swaroops takes place there. The swaroop of Chandika remains worshipped the whole year through, and the shringar swaroop of Munger ki Bhavani we see especially at the time of Navratri.

What is her tantrokta form at Munger?

If in the tantrokta vidhi-vidhan the Badi Durga Maharani of Munger is worshipped — if one goes into the tantrokta swaroop — then she is the eighteen-armed Mai. The rest of the swaroop you see publicly you are already seeing. And there is one matter famous there concerning visarjan, he says, of which the videos are available on YouTube: in which the disregard of the rule is something she does not accept. This is so, and her mahima is truly endless.

In the tantrokta vidhi-vidhan, if the Badi Durga Maharani of Munger is worshipped, the speaker says — if one goes into the tantrokta swaroop, then she is the eighteen-armed Mai. And the rest, the swaroop you see publicly, you are seeing already. One subject there is famous concerning Visarjan — you will find those videos on YouTube as well — in which the disregard of the rule is what she does not accept. This is so, and her mahima is truly endless.

In the hardest times of his own life she gave a direct miracle

In the most difficult circumstances — this, he says, is the experience of his own life. In the worst time, the most difficult time, in which a man is in very great trouble: at that time, if it be said, Bhagavati Munger ki Bhavani is a direct miracle for sadhaks like us; we have seen it. How the Mai hears at one call. Her name is not Badi Durga Maharani for nothing, he says; she is indeed the Badi Durga.

In the most difficult circumstances — this is the experience of our own life, the speaker says. In the worst time, the most difficult time, in which a man is in very great trouble: at that time, if it be said, Bhagavati Munger ki Bhavani is a direct miracle for sadhaks like us; we have seen it. How the Mai hears at one call. Her name has not been given for nothing — Badi Durga Maharani. She is indeed the Badi Durga.

What is the rule of tantra about the hierarchy of shaktis?

Let us tell one more matter of tantra, with clarity, he says: that in the whole niyamavali of tantra it has been said that every shakti, every upashakti, and the upadevatas that there are, are under some greater shakti; someone holds ownership over them. Among these, the fifty-six kinds of Brahma Rakshasas that have been told — the overlordship of those fifty-six kinds of Brahma Rakshasas is held to belong chiefly to one swaroop, and that is Badi Durga Maharani, the one of Munger. But there her pujan is happening physically in that swaroop; in the remaining kshetras her swaroop is present.

Let us tell one more subject of tantra, with clarity, the speaker says: that in the whole niyamavali of tantra, in the rules of tantra, it has been said that every shakti, every upashakti that there is, and the upadevatas that there are, are under some greater shakti; someone is the holder of ownership over them. Among these, the fifty-six kinds of Brahmarakshas that have been told — the overlordship over those fifty-six kinds of Brahma Rakshasas that is held to be — its one chief swaroop is Badi Durga Maharani, the one of Munger. But there her pujan is happening physically in that swaroop; in the remaining kshetras her swaroop is present.

However great the Brahm, it yields at the name of that swaroop

If anyone worships such swaroops in the divine or the tantrik kshetra, then the fierceness of her swaroop is so great that whatever Brahm there may be, however great a Brahm shakti — whether it be a khooni Brahm or an ordinary one, that is, speaking of the most ugra shakti — it accepts at once at her name. Her swaroop is itself so majestic that it has to be accepted. No one disregards her word. Even in the Bindu kshetra, he says, people do smaran and pujan of this swaroop for these purposes.

If anyone worships such swaroops in the divine or in the tantrik kshetra, then, the speaker says — the fierceness of her swaroop is so great that whatever Brahm there may be, however great a Brahm shakti; whether it be a khooni Brahm or an ordinary one — that is, the most ugra shakti is being spoken of — it accepts at once at her name. Her swaroop is itself so majestic that it has to be accepted. No one disregards her word. Even in the Bindu kshetra, people do smaran, pujan and the rest of this swaroop for these things. And the swaroop is majestic indeed.

Can her displeasure be read from her image?

If seen directly — even if you have kept her photograph, the shringar one in which the Maa is in her full shringar, with the ornaments and jewels by which she is seen — then you will see that if some offence has been committed by you, then merely by looking into her eyes it will be understood that Bhagavati is displeased. If it is going on, then the aura of the countenance itself remains changed.

If it be seen directly, the speaker says, then even if you have kept her photograph — the shringar one, the whole one in which the Maa is in her own shringar, her shringar as she is seen, done with ornaments and jewels — then you will see: if some offence is committed by you, then merely by looking into her eyes it will be understood that Bhagavati is displeased. If it is going on, then the aura of the countenance itself remains changed.

The same photograph has stood at his puja sthan some twenty-one years, its lustre still increasing

The photograph of the Mai kept at his puja sthan, he says, is going on for about twenty to twenty-one years — nearly twenty-one years; that same old photograph is kept to this day, and the countenance has exactly the same increasing lustre. So this swaroop of the Mai is extremely divine, and if ever the opportunity to go is obtained, one should certainly go once to Munger and take her darshan.

At our puja sthan, where the Mai\'s photograph is kept — at the least it seems to us that it is going on some twenty to twenty-one years, the speaker says. Nearly twenty-one years it is going on. That same old photograph is kept to this day. Exactly that same increasing lustre of the countenance. So this swaroop of the Mai is extremely divine, and if ever the opportunity of going is obtained, one should certainly go once to Munger and take her darshan.

When may the dev diksha vidhan of Bhagwan Datta be done?

If it is to be done in that manner, you may do it, he says. Take it that you may do it now at Makar Sankranti. You may do it at Basant Panchami, in the Gupt Navratri of the Maa. Just now the Gupt Navratri is not running; the Gupt Navratri will come now in Magh.

If it is to be done in that manner, then you may do it, the speaker says. Take it that you may do it now at Makar Sankranti. You may do it at Basant Panchami, in the Gupt Navratri of the Maa. Just now the Gupt Navratri is not running. The Gupt Navratri will come now in Magh.

How many Navratris are there in a year?

If it be seen thus, he says, then Navratri falls every month; in some manner or other a Navratri is happening every month. Of the eight chief and four chief peethas that have been named: the Navratris according to the Kamagiri Peeth are different, the Navratri according to the Purnagiri Peeth is different, that according to the Uddiyan Peeth is different, and that according to the Sharada Peeth is different. According to all four peethas, different Navratris have been held in the tantra peeth, in the tantrokta matter, according to the Agam and Mukt granths. Some run according to the Sankranti; some run according to the Shukla Paksha of the Sankranti; and some run according to the jayanti tithis.

If it be seen thus, then Navratri is there every month, the speaker says. In some manner or other a Navratri is happening every month. All right — of the eight chief, the four chief peethas that have been spoken of: the Navratris according to the Kamagiri Peeth are different; the Navratri according to the Purnagiri Peeth is different; that according to the Uddiyan Peeth is different; and that according to the Sharada Peeth is different. According to all four peethas, different Navratris have been held, in the tantra peeth, in the tantrokta subject, according to the Agam and Mukt granths. Some run according to the Sankranti; some run according to the Shukla Paksha of the Sankranti; and some run according to the jayanti tithis.

Shakambhari runs from the Saptami night, and the Magh Gupt Navratri from Mauni Amavasya

It depends on the kula parampara, he says: if we say it is not running now and you come to know that by the Kamagiri Peeth it is running now, and you say we are speaking wrongly — no, that too is correct. But for those like you whose kuldevi is Bhagavati Shakambhari, and where the chief pujan of Bhagavati Shakambhari will take place, take it that from the Ashtami tithi, from the night of the Saptami, their Navratri will begin — the Gupt Navratri. So that is the Shakambhari Navratri. And the Magh Gupt Navratri, the Vasantik Navratri, the Magh Gupt Navratri will be the chief Navratri dedicated to Bhagavati Sharada; it will begin from Mauni Amavasya.

So this depends upon the kula parampara, the speaker says. If we say that it is not running now, and you come to know that according to the Kamagiri Peeth it is running now, and you say, you are speaking wrongly — no, that too is correct. But those like you whose Kuldevi is Bhagavati Shakambhari, and where the chief pujan and the rest of Bhagavati Shakambhari will take place — take it that from the Ashtami tithi, from the night of the Saptami, their Navratri will begin, the Gupt Navratri. So that is the Shakambhari Navratri. And the Magh Gupt Navratri — the Vasantik Navratri, the Magh Gupt Navratri — will be the chief Navratri dedicated to Bhagavati Sharada. It will begin from Mauni Amavasya.

Amriteshwari is to be done joining the Lakshmi beej with it

Amriteshwari — do it joining the Lakshmi beej with it, he answers, with the Lakshmi beej.

Amriteshwari, the speaker answers. With the Lakshmi beej — joining the Lakshmi beej to it, do it.

What should be done about a very stubborn seven-year-old child?

The child is seven years old now, he says — explain with love. When he becomes eight or nine years old, then explain by beating. And keep one thing in mind: although up to the age of thirteen years it is nothing particular, even so, if some special condition arises with children, then having the analysis of their birth kundali done by some enlightened and learned jyotishi, whatever subject is arising should be remedied.

The questioner writes that a small child is extremely stubborn and agitated, does not listen and answers back, and gives more importance to friends — what to do, it is not understood; seven years old, the speaker reads. He is a child of seven years now; explain with love. When he becomes eight or nine years old, then explain by beating. And keep one thing in mind: although up to the age of thirteen years it is nothing particular, even so, if some special condition arises with children, then having the analysis of their birth kundali done by some enlightened jyotishi, some learned man, the subject that is arising should be remedied.

Which mantra and vidhan are given if a child's trouble persists?

Even if nothing at all is found and it still seems that some subject is present here, then, he says, in the twelfth adhyaya of the Shri Durga Saptashati, in the mahatmya spoken by Bhagavati, there is this mantra — Bal grahabhibhutanam balanam rakshanakaram param, the mantra Rakshobhoot pishachanam. Making a samput of this mantra, one should have at least nine paaths of Saptashati ji done, which becomes a navchandi, at some temple of Durga ji; along with the paath of Bhairav ji, of Batuk Bhairav ji. That is, there will be a samput of the ashtottara satnam of Batuk Bhairav ji, and the whole vidhan of the Saptashati; the Saptashati will be samput with the Bal grahabhi mantra.

Even if nothing at all is found, and it still seems that some subject is present here, then, the speaker says, in the twelfth adhyaya of the Shri Durga Saptashati — which is under the mahatmya spoken by Bhagavati — there is this mantra: Bal grahabhibhutanam balanam rakshanakaram param, the mantra Rakshobhoot pishachanam. Making a Samput of this mantra, at least nine paaths of Saptashati ji — that is, a Navchandi Anusthan — should be had done at some temple of Durga ji. Along with the paath of Bhairav ji, of Batuk Bhairav ji. That is, there will be a samput of the ashtottara satnam of Batuk Bhairav ji, and the whole vidhan of the Saptashati; the Saptashati will be samput with the Bal grahabhi mantra.

The vidhan answers graha-caused, material and mental conditions arising with the child

Have it done by this, he says, and then whatever is happening with the child — if some graha-caused subject, some material subject, some mental subject is arising — benefit will certainly be obtained in it.

Have it done by this, the speaker says, and then whatever it may be with the child — if some graha-caused subject, some material subject, some mental subject is arising — then in that benefit will certainly be obtained.

What should one do at Gurudatta's seva during the Kumbh crowds?

To a listener who says they are going to Kashi after bathing at the Triveni Sangam, he says: very good. In the seva of Gurudatta ji, at the present time there will be so great a crowd that it is enough if you merely take darshan and do pujan; that alone is a great deal.

After the snan at the Triveni Sangam we are going to Kashi, the listener writes, the speaker reads. Very good, he says. In the seva of Gurudatta ji, at the present time there will be such a crowd that it is enough if you only take darshan and do pujan; that itself is a great deal.