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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.

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.

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 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.

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.

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.

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.

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?

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.