Mahabhairav on Chaitra Shukla Chaturdashi and Hanuman Jayanti — What a Householder Should Do on These Two Days

Lack of svadhyaya, and the habit of cutting away whatever is abused, is what makes Sanatanis abandon these subjects

He says he had already told the Telegram group and earlier lives that none of this is to be given up. The lack of study and svadhyaya, plus the mentality that when someone abuses us we begin cutting ourselves off from the thing being abused, has left Sanatanis, in his words, almost entirely uncomprehending.

Opening after Chaitra Navratri, the speaker says he has already stated in the Telegram group and in earlier lives that this whole subject is not to be abandoned. The reason it is being abandoned, he says, is somewhere a lack of study and svadhyaya, together with a mentality in society: when someone speaks ill of us, we too begin to cut ourselves off from those things. In today's condition, he says, Sanatanis have become almost completely uncomprehending. Particularly among those who live within Hindu dharma, there is no awareness at all of the manner in which every single thing that keeps them protected is being removed from their lives.

What is the whole system of tantra for?

He asks what the complete system of tantra is and answers: to protect, and to advance. In the present Kalikaal it is not possible for all of us to live a Vedic life by Vedic vidhi vidhan — perhaps one percent of vipras and dvijas keep to sandhya and the rest.

Asked what the entire system of tantra is, the speaker answers in two words: to perform raksha, and to perform unnati. In today's Kalikaal, he says, it is simply not possible that all of us can live according to Vedic vidhi vidhan and lead a Vedic life. Perhaps one percent of vipragan and dvijagan would still be keeping to sandhya and the rest of it in that manner.

Why did Shiva give the Agama vidhans?

It is for exactly that reason, he says, that Bhagavan Shiva somewhere provided the vidhans stated in the Agama. All the many different panths and sampradayas that arose are themselves divisions within the Agama.

Because a Vedic life is not workable for nearly anyone in this age, the speaker says, Bhagavan Shiva somewhere gave the vidhans stated in the AgamaA body of Tantric scriptural injunction (such as Shivagama) specifying rules for worship, including where and how sacrifice is sanctioned — violating its rules for mere taste or sensory enjoyment forfeits any higher spiritual attainment.. All the many separate subjects that arose afterwards — the panths, the sampradayas and so on — remained within the divisions of the Agama itself. The very meaning of Agama, he says, became this: the method of performing tantriki sandhya and the rest by tantra vidhan.

Is a householder's ordinary pujan Vedic or agamic?

Whether you perform it after being initiated in some parampara or perform an ordinary pauranik sandhya, he says, the vidhi vidhan of the pujan paddhati itself will not be Vedic but agamic — done according to the vidhan stated in the Agama, and that is precisely what is called tantriki vidhan.

You may do it having been initiated in some parampara, the speaker says, or you may perform even an ordinary pauranik sandhya. Either way, the vidhi vidhan of the pujan paddhati that remains will not be Vedic. It will be agamic — done according to the vidhan stated in the Agama. And that itself, he says, is what came to be called tantriki vidhan.

Why do people become frightened at the very word tantra?

So much revulsion, fear and confusion has been generated around the word tantra, he says, that people are frightened merely on hearing or seeing it. Several listeners have commented, messaged and mailed him asking that Grihastha Tantra not be written on the prasad he sends, because people are frightened just reading the word.

From the word tantra itself, the speaker says, such hatred, fear and confusion has been produced in society that today people begin to be frightened the moment they hear the word or see it written. Many listeners, he says, have commented, messaged and mailed him: bhaiya, do not have Grihastha Tantra written on the prasad you send. People become frightened just reading the words. He calls this an irony. What, he asks, does tantra mean? System. Tantra is system, a pranali. Any ecosystem — what do we call it? It is a tantra. The meaning of system is tantra; there is tantra everywhere, as in paristhitik tantra.

What has the meaning of tantra been reduced to in public understanding?

The meaning of tantra, he says, became only this — maran, that it will kill someone, that it will work jadoo-tona. It has been confined to just that much.

Fear arose from the word tantra alone, the speaker says. Its meaning became only this: maran; it will kill someone; it will do jadoo-tona. It was limited to exactly that much.

Which two deities were treated as the most tantric, and with what result?

Kali Mai and Bhairav ji, he says, were held to be the greatest tantric deities. People used to tremble at those two names alone. In villages a man seen going daily to a Kali temple is talked about — that he is learning something, that he will do something — and people are told not to enter his house or eat there.

Of all the forms, the speaker says, the two shaktis most current as tantric deities have been Kali Mai and Bhairava ji. The other forms, he says, man has only come to know, or begun to know, because of the internet; the forms themselves have always existed but remained limited to sadhaks, and householders never thought so much about becoming sadhaks as the present listener does. Hearing those two names alone, people would start trembling. If someone said Jai Bhairav, the response was that this is a tantric man, he does Bhairav puja. If someone began worshipping Kali ji, then Kali ji's worship is tantric, he does jadoo-tona, he will do something. He says this is still current in many regions. Calls come from villages: a man says he goes to the temple to perform pujan of Bhagavati Kali and the whole village watches — he goes every day to do Kali ji's puja, he is learning something, he will do something to us, do not go to his house, do not eat at his house.

Who is harmed by the confusion spread about tantra?

On one side, he says, the one who is practising is resented by everyone else; on the other, those who resent him have themselves fallen into a pit. Who profits from all of it, he says, we all know. The belief people hold so firmly is not belief at all but confusion made into belief, and it has hardened to the point that they will not break it however much anyone explains.

The speaker asks who is being harmed by this confused view spread through society. On the one hand, the person who is practising is resented by the rest; on the other, those who resent him have themselves fallen into a pit. And who is taking advantage of all of this, he says, we all know. The belief built up beforehand, he says, is a confused belief. It is not vishwas — you have made bhram itself into vishwas, and it has become so hard that you do not wish to break it however much anyone explains.

Fifteen to twenty experience reports arrive daily, and propaganda begins once people see many progressing by these practices

He says he receives at least fifteen to twenty screenshots of experiences a day on Telegram and by mail, and posts the shorter ones with a note so that people may learn something. When others see that ten, twenty, a hundred people are doing well by it, some then run propaganda to spoil it — coming to the channel and turning a genuine question negative.

The speaker says that on Telegram and by mail he receives at least fifteen to twenty screenshots of experiences a day. Where the matter is short he posts the screenshot with a note of his own, so that whatever is positive can be learned from. His chief aim, he says, is that we can learn something. When people see that ten are doing well, twenty are doing well, a hundred are doing well, some then set about how to spoil it. For that too, he says, people run propaganda — coming to the channel where someone has asked a question or written something, and trying to turn it entirely negative. Correct subjects, he says, have always been turned towards the wrong; and whatever is wrong, or whatever vidhi vidhan is wrong, has always been promoted. In the present time this has taken root completely.

Which form of Krishna has almost no worshippers left?

Very few, almost negligible, he says, worship the form of Bhagavan Krishna standing at Kurukshetra or engaged in the wars of his lifetime — the one known as Ranchhod Das ji. The stories of Bhagavan's veerta, he says, you will very rarely get to hear.

In the present time, the speaker says, you will find very few people, almost negligible, who worship that form of Bhagavan Krishna — standing at Kurukshetra, or engaged in all the wars he fought during his lifetime, the one we know by the name Ranchhod Das ji. The stories and kathas of Bhagavan's veerta, he says, you will get to hear very little of.

What is the harm of drowning only in rasa and shringar?

Whatever is rasa, madhurya or shringarit is heard everywhere, he says, and it thins out the boil of your blood. There is a need for it, but taken to the level of drown yourself in this rasa alone, its biggest negative effect is that a man begins to turn away from his own dharma, and everything becomes Thakur ji's will and Shri ji's will.

Of Bhagavan's subjects, the speaker says, whatever is the matter of rasa, of madhurya, of shringar is what circulates — that is, whatever entirely thins out the boil of your blood. There is a need for it, he says, but to this extent: bhaiya, only and only drown yourself in this rasa. And the biggest negative effect of drowning in this rasa, he says, is that a man begins to become averse to his own dharma. Everything becomes Thakur ji's will, Shri ji's will — that is what is most current.

Viral reels showed Laddu Gopal ji admitted to school, made first in class, and promoted year after year

A viral video, he says, showed Laddu Gopal ji, Bal Gopal ji, admitted to school, made first in class, a report card collected for him, promoted to the next class, and now perhaps in the sixth or seventh. In another he was seated on a cot with water poured from behind and the comment made that he had wet himself. He asks what mentality this is, taking Narayan — who is said to be the Vedas themselves — to fetch a report card.

The speaker refers to a video that went viral and was discussed by many people. Laddu Gopal ji, Bal Gopal ji, was admitted to school, made first in his class, a report card was collected for him, he was promoted to the next class, and now he has perhaps gone into the sixth or seventh class. What, he asks, is this mentality of yours? You are going to have Narayan, who is said to be the Vedas made manifest, taught from the seventh to the eighth class, going to collect a report card. Another video went viral in which Bal Gopal ji was seated on a khatiya with a stream of water poured from behind, and the comment made — arey Gopal, arey lala, you have wet yourself. He is fed food, carried around in a dolchi. Think, he says, to what level this base and strange mentality of yours is falling. And people are taking great delight in it, calling it leela, Thakur ji's leela, Shri ji's leela. You are casting them into a human setting at this level.

Does a siddha need food and excretion?

Even in this Kalikaal, he says, a sadhak who becomes yoga siddha — on whom even one paricharika of Bhagavati has shown grace, or on whom even an ordinary servant or parshad of Narayan has shown grace — no longer needs food, nor does mal-mutra form in his body. And you are doing all this to Narayan.

Even in this ordinary Kalikaal, the speaker says, the sadhak who becomes yoga siddha and sampanna — on whom even one paricharika of Bhagavati has shown grace, or on whom even some ordinary servant or parshad of that Narayan, that Param Vishnu Narayan himself, shows grace — for him too the need for food and for mal-mutra no longer remains. He neither takes food, nor does mal-mutra form in his body. And you are doing all this to Narayan. He cites Swami Samarth, whom listeners will have read about: so siddha and sampanna that upon a drawn line he made an ordinary person, or in some matter an animal, walk and had the Vedas recited by it. That siddha and samarth Swami, within the last five to seven hundred years, held that much samarthya within him — and you are taking Narayan made manifest into what condition. Think, he says, how greatly distorted and polluted your mentality has become.

Bhagavan holds the padavi of devatva as the deva of devas, and a false familiar bhaav insults that station

Because, he says, you are practising a false and hypocritical bhaav towards your own Bhagavan, and if anyone points a finger at it they are at once called pakhandi and tantric. There is a padavi of devatva, he says; Bhagavan is the deva of devas, and that supreme authority has a station whose honour must always remain.

Your mentality, the speaker says, has become greatly distorted and polluted. Towards your own Bhagavan you hold what is somewhere a false bhaav — this is what is called a pakhandi bhaav. In the grip of that pakhandi bhaav you are falling to what extent, he asks; and if anyone raises a finger and says your bhaav is false, then at once — how is the bhaav false, how did you say such a thing, you pakhandi, you tantric. They will rise up immediately. At least here, he says, a man is trying to walk with his paurush, with discipline, with whatever strength he has. This is not deceit with Bhagavan. Bhagavan has a station of his own. There is a padavi of devatva, and Bhagavan is the deva of devas. That supreme authority has a padavi, and its honour and respect should always remain.

Father and husband are both men, yet cannot be held in one bhaav, and neither can the forms of Bhagavan

Your father is a man and your husband is a man, he says to a daughter — can you place both in one and the same position? Never. Can you carry your mother and your wife in one and the same bhaav? You cannot. Then how, he asks, can you love Bhagavan Narayan to this extent as though he were a child?

Your father is a purush, the speaker says. You are a woman, his daughter. Your father is a purush and your husband is also a purush — can you keep both in one place, one and the same position? You can never keep them there. Can you carry your mother and your wife in one place, alike, according to one bhaav? You cannot. So when you cannot carry your husband, your father, your wife and your mother alike, how then can you love that Bhagavan Narayan to this extent, as though he were a child?

Should the vatsalya bhaav towards Bhagavan be rejected altogether?

No. He calls this the ill effect of kathas, but says the kathas told or written are not all fabricated — there are true accounts of those who worshipped Bhagavan Narayan in a bal swaroop with vatsalya bhaav, and he has read them himself. That bhaav is divine and is to be generated within oneself; it is not to be made into a display.

This, the speaker says, is the ill effect of kathas. Not that the kathas spoken from the katha manch or written down are fabricated — that is not so. There are true events in which people performed pujan of Bhagavan Narayan in the bal swaroop with a vatsalya bhaav. There are several such kathas, and he says he has read them himself. And the bhaav in them is divine. That bhaav is to be produced within oneself, he says — not to be made into a show.

An old Rajasthani sevika who gave Bal Gopal ji the affection due a son slapped him while tying his pagdi

He recalls reading of a sevika of Rajasthan who had no son and began giving Bal Gopal ji the affection due to a son. She had grown old; one day, while tying his pagdi, Bhagavan kept turning his face this way and that, and she gave him a slap, saying you are being naughty and not wearing the pagdi properly.

The speaker says he has a great abundance of books of the kathas of Bhagavan Narayan with him, though YouTube and Facebook now take up a person's time. In the early period, when he used to read them, he read the katha of some sevika of Rajasthan. She had no sons, so she began giving Bal Gopal ji the affection due to a son. She had grown elderly; there was a husband and wife, the two of them. One day she was tying his pagdi. Narayan performs such leela, he says, that while the pagdi was being tied Bhagavan kept turning his face away again and again, now here, now there. So she gave Bhagavan Narayan a slap — you are being naughty, you are not wearing the pagdi properly. The state she had reached before that divine bhaav arose within her is what people will not look at, he says. They will only see that Bal Gopal is like this, fine, he is now our Thakur ji, our Bal Gopal, we will bring him home and tie a pagdi. What, he asks, are you learning from it; what message did you take from that katha? The root of that katha, he says, is that her bhaav went to such a level that she took the living presence for granted — that little Shri Krishna, Bal Gopal, Laddu Gopal — and reached the state where her bhaav and her surrender made living that shri vigraha of stone, of metal.

Turning bhaav into reels makes nothing living and floods society with false propagation

Here you are not making anything living, he says. You are turning your bhaav into reels and flooding society with false propagation, causing an uproar wherever you look. He calls such people the greatest troublemakers and basest creatures of the day, and says those who encourage them — however great a sant or kathavachak — are cutting society from its root and destroying it.

Here, the speaker says, you are not making anything living. You are making reels of your bhaav and filling society with false propagation, creating an uproar wherever one looks. These people, he says, are the greatest troublemakers and basest creatures of the present day. And those who give them encouragement, he says — whoever they may be, however great a so-called sant, kathavachak or anyone else — are somewhere cutting society from that root, and are only destroying it.

If this distortion settles into society, no one will ever again be able to perform the avahan of Bhagavati Ranchandi

When such a distortion enters society, he says, that is what will happen — no one will ever again be able to perform the avahan of Bhagavati Ranchandi. Even Bhagavan Krishna, when the need arose on the battlefield, performed the avahan and aradhana of Jagadamba.

When a distortion of this kind enters society, the speaker says, then exactly that will follow: no one will thereafter be able to perform the avahan of Bhagavati Ranchandi. Even Bhagavan Krishna, when the need arose on the ranbhoomi, performed the avahan of Jagadamba. He too performed the aradhana of Bhagavati.

What is the relation of Narayan with Bhagavati Vindhyavasini?

Everyone knows the charitra of Bhagavati Vindhyavasini, he says, and how Jagadamba protected Bhagavan Narayan. Narayan too sent his yoga maya, his yoga shakti, ahead for that purpose, and he too absorbed that form of Jagadamba into himself.

The charitra of Bhagavan Narayan and Bhagavati Vindhyavasini, the speaker says, listeners will at least have heard of. How Jagadamba protected him you will already know; everyone knows at least this much. So Bhagavan Narayan too sent his yoga maya, his yoga shakti, ahead for that very purpose. He too absorbed that form of Jagadamba into himself. Read the charitras, he says, know them. You will ignore it, you will not accept it. You will accept only that in which there is a subject without substance, and in which you need not put in effort.

How do genuine Vaishnavas differ from the new Vaishnavas?

Look at the niyam and nishtha of the Vaishnava jan who walk the true path even today, he says — they never spread this kind of false display, deception and pakhand. You will never see them carrying Bhagavan around in a dolchi or getting him admitted to school. But the new Vaishnavas being born daily, he says, have created an uproar, and seeing them ten more are born each day.

The speaker asks listeners to come out of all these things. Look, he says, at the niyam and nishtha of the Vaishnava jan who even today walk the path of truth. They never spread false display, deception and false pakhand, and never do a base thing of this kind. You will never see them carrying him about in a dolchi, or getting him admitted in this manner. But these new Vaishnavas being born day by day, he says, have created an uproar; and seeing them, ten more are born every day. At least you should be spared, he says — and if his words seem bad or bitter to you, that is your difficulty and not his; he is speaking what is correct.

Which tantric forms of Krishna can people not digest?

People cannot digest those charitras in which Shri Krishna assumed divine tantric forms, he says — forms nearly extinct today, or which people do not wish to know, or ignore even when they know. On Ashtami, especially, we perform pujan of Bhagavan's Kaal Bhairav form; the Ashtami of Krishna Paksha is called Kalashtami, and most of the forms that arose on a Krishna Paksha Ashtami are tantric ugra forms.

The speaker recalls a post he made about two years earlier concerning Krishna Janmashtami, and says people cannot digest this subject. They cannot digest even those charitras of Bhagavan Shri Krishna in which he assumed such divine tantric forms — forms which today are somewhere nearly extinct in society, have been broken off, or which people do not even wish to know about and ignore even when they know. What was the subject? That on the day of Ashtami in particular we perform the pujan of Bhagavan's Kaal Bhairava form. It is also called Kalashtami; the Ashtami of Krishna Paksha is called Kalashtami. Ask which forms had their udbhav on the Ashtami of Krishna Paksha, he says, and you will see that most of them have been connected with tantric ugra forms in particular. Leave Bhagavan Krishna aside and look especially at the others — but no, he says, this too will be manipulated and carried away.

Did Krishna exist only from Dvapar onwards?

It is not as though, having been born in Dvapar, he did not exist before it, the speaker says. He existed before that. But he manifested one of his forms in the shape of a leela, showed the leela, and again gathered himself back — the whole thing being a leela composed for human welfare so that we could learn from his life.

Now with Bhagavan Shri Krishna in this form, the speaker says, it is not as if, having been born in Dvapar, he was not there before it. That is not so; he is from before that. But he manifested one of his forms in the form of a leela, displayed the leela, and then gathered himself back again. This whole matter, he says, was a leela he composed for the welfare of mankind, so that we could learn from his life.

How much of Krishna's life is the rasa charitra, according to the vidwans?

From the genuine vidwans, he says, you will hear that it is not a great length of time — four to five years. Whatever we see of rasa and the rasa charitra is of four to five years. That five-year charitra has been spread through the whole of society in shringar and rasa, while the rest of his life, his struggles, his achievements and his hard sadhana are left out.

If you look at a description of Bhagavan's life by the vidwan jan — the genuine vidwans whom he too listens to and watches — you will hear them say that it is not a great deal of time. Four, if you look at it, four to five years is the whole of that subject. Whatever we see of rasa and the like, of rasa charitra and the like, is of four to five years. Take it as five years, he says: that entire five-year charitra has been spread through the whole of society at large in shringar and in rasa. But the rest of his life, the rest of his whole leela over all that time, his struggles, his achievements, the manner in which he chose this path, the way he took decisions, what his shiksha and diksha were, the way he attained things by performing hard sadhana and upasana — that is left aside.

If Krishna is himself the giver, why did he perform sadhana at all?

He is himself the one who gives everything, the speaker says — he is both the sadhan and the sadhya. But he is performing leela and showing that, having assumed a human body, he must act according to human limits. He could have done everything with a snap of the fingers, yet through yoga he shows that by increasing the body's capacity he then attains the siddhis.

What is there for him to attain, the speaker asks. He is the one who gives all of it. He is himself the sadhan and himself the sadhya. But he is performing a leela, is he not, and showing that when we have assumed a human body, then it must be done according to the limits that being human imposes. He could have done everything with a snap of the fingers, but through yoga he is showing that by doing yoga and increasing the body's samarthya he then goes on to attain the siddhis. He demonstrated this.

What did Krishna do at Sandipani's ashram, and who are nara and Narayan?

At the ashram of the maharshi he attained as much as his yoga-nishtha and samarthya allowed, the speaker says, and through the sadhana of Bhagavati Tara — Jagadamba Mahamaya Mahavidya Tara — he composed a leela of holding the shakti of the world. In its root he also showed that this is the avatar of nara and Narayan: Krishna is the avatar of Narayan, Arjuna of nara — and nara descends from the amsha of Indra.

At the ashram of the maharshi, the speaker says, he attained as much as his yoga-nishtha and samarthya allowed. And through the sadhana of Bhagavati Tara — Jagadamba Mahamaya Mahavidya Tara — he composed there the leela of holding the shakti of the world. In the root of it, he says, Bhagavan also showed that this is the avatar of nara and Narayan. Of nara and Narayan, Krishna ji is the avatar of Narayan and Arjuna ji is the avatar of nara. And from whose amsha is the nara avatar taken? From the amsha of Indra. When you go into the rahasya, he says, then you will find out how and what is happening.

What is the account of Maharshi Vashishtha and Bhagavati Tara?

The matter arises, he says, of Maharshi Vashishtha having cursed Bhagavati Tara because siddhi was not attained. Vashishtha, he says, belongs to Treta or even before it — his sadhana of Bhagavati Tara began a few moments before the transition period between the end of one yuga and the start of the next, the supt pralaya state said to last a thousand divine years, a calculation he says he cannot recall and apologises for.

Here, the speaker says, when Bhagavan is in this form and is doing his whole practice or tapasya to obtain the grace of Bhagavati Tara, this subject arises: that Bhagavati Tara had been cursed by Maharshi Vashishtha because siddhi was not attained. If listeners know even a little about Tara Mai, he says, they will know that Maharshi Vashistha belongs to the Treta yuga, or to a time even before Treta. The transition period between the close of one yuga and the beginning of the next — the state of supt pralaya, which we speak of as a thousand divine years, a calculation he says is not coming to him and for which he asks pardon — it was a few moments before the start of that period that his sadhana and aradhana for the sake of Bhagavati Tara began. Yuga after yuga passed, he says, and Bhagavati's grace was not obtained by him.

What curse did Vashishtha lay, and what did Bhagavati answer?

When the siddhi of Jagadamba Bhagavati Mahavidya Tara was not attained, he says, Vashishtha Muni cursed her: go, you too will not become siddha to anyone. Bhagavati then manifested and said that he had done this wrongly — it will not happen in this manner, we cannot be attained by this marga.

When the siddhi of Jagadamba Bhagavati Mahavidya Tara was not attained, the speaker says, Bhagavan Vashishtha Muni pronounced a Shraap: go, you too will not become siddha to anyone. Then Bhagavati manifested and said that he has done this wrongly. It will not happen in this manner; we cannot be made siddha by this marga. So by which marga, he asks — and says that at this point another subject enters, one over which a great many people run into difficulty. It comes in through Bhagavan Buddha.

The Buddha avatar is an entirely separate form and subject from Siddhartha Gautam, who took birth in Kalikaal

The whole matter of Siddhartha Gautam, who took birth in Kalikaal, and the notion that this Buddha alone is the Buddha, is quite separate, he says. The subject of the Buddha avatar is entirely different, the form of the Buddha is entirely different, the whole matter is different, and a whole separate propaganda has been run over it.

At this point, the speaker says, Bhagavan Buddha enters the matter. The whole subject of Siddhartha Gautam, who took birth in Kalikaal, and the notion that this Buddha is the Buddha — the subject of the Buddha avatar, he says, is also entirely separate. The form of the Buddha is also entirely separate; the whole subject is different, and a whole separate propaganda has been running over it.

How was Vashishtha's curse on Bhagavati Tara eventually removed?

Directed by Bhagavati, Vashishtha went by the Chinachara krama to the place in the Tibet region where the first presence of Mahavidya Tara was established, learnt her entire subject and paddhati there, and performed her siddhi by vamamargi sadhana. The curse he had laid was undone when Jagadamba manifested from her thousandth part as Subhadra in the Vindhyavasini form and became present in the forest as Mahavidya Tara — and when Shri Krishna, in that avatar, performed her upasana, he freed her from the curse.

On receiving the direction of Bhagavati, the speaker says, Maharshi Vashishtha went by the Chinachara krama to the place in the region of Tibet where the first presence of Bhagavati Mahavidya Tara had been established. There he learnt the whole subject of Bhagavati Tara, learnt the whole paddhati, and performed her siddhi through Vamachara sadhana. But the curse that had been given by Maharshi Vashishtha, that Ma Bhagavati would not become siddha — when was that curse undone? When Jagadamba manifested herself from her thousandth amsha, in the Vindhyavasini swaroop, in the form of Subhadra. At that time Bhagavati went into the aranya and became present as Mahavidya Tara, and when Bhagavan Shri Krishna in that avatar performed the upasana of Bhagavati Mahavidya, he freed her from the curse.

Whose shaap vimochan is done in the sadhana of Mahavidya Tara?

When the shaap mochan of Mahavidya Tara is performed, he says, it is not only Maharshi Vashishtha's curse that is released. When you perform the sequential sadhana of the three forms — Nila Saraswati, Ekjata and Ugra Tara — and go into the divisions of those forms, then, as with the Gayatri shaap vimochan or the Brahma, Vashishtha and Vishwamitra shaap vimochan and utkilan done by those who read the Saptashati, so here the utkilan and shaap vimochan of Maharshi Vashishtha together with Bhagavan Shri Krishna comes up.

When the shaap mochan of Bhagavati Mahavidya Tara takes place, the speaker says, it is for this very reason that it is not only Maharshi Vashishtha's curse that is released. When you perform the krama-wise sadhana of the three forms — Nila Saraswati, Ekjata and Ugratara — and go into the divisions among those forms, then it comes up there, just as with the Gayatri shaap vimochan you would perform, and as those who do the Saptashati perform the shaap vimochan of Brahma, Vashistha, Vishwamitra and the rest and do the utkilan and so on. So for the sake of Mahavidya Tara, he says, the matter of the utkilan and shaap vimochan of Bhagavan Shri Krishna, along with Maharshi Vashishtha, arises.

Why does Bhagavan himself perform upasana?

People will not digest that Krishna needed to worship Mahavidya Tara — he is Bhagavan himself. He is Bhagavan, the speaker replies, but he is presenting an example; you too are Bhagavan. If the Bhagavan within you departs, will anything of you remain? You are hearing this speech only because that Bhagavan is within you, and you are his amsha — you too are Shiva, you are Narayan, you are Brahma; but see and understand where and how.

Now people will not digest this, the speaker says: what need arose for Bhagavan Krishna to perform the upasana of Bhagavati Mahavidya Tara, why would he do it, he is Bhagavan himself. He is Bhagavan, the speaker answers, but he is presenting an example. You too are Bhagavan. If the Bhagavan within you were to leave, would anything of you remain? That you are able to hear this speech of mine is because that Bhagavan is within you; it is his amsha alone. So you too are Bhagavan. You too are Shiva, you yourself are Narayan, you yourself are Brahma — but where, and how; look, and understand. No, he says, they will not understand; these subjects are removed completely.

Should the Baglamukhi mantra be handed around freely?

Among the Mahavidyas, he says, Bhagavati Baglamukhi's form is the most current today, because it is said she will kill the enemy and finish him off. The mantra is distributed like roasted grain — everyone knows the sarva dushta line, but will not know its viniyoga, nor the nyasa, nor the difference between the aksharas, nor which beej goes in it, nor in which amnaya Bhagavati is worshipped, nor where she is two-armed, four-armed or eight-armed.

People are not to know about Bhagavati Mahavidya Tara, the speaker says. Among the eight Mahavidyas, the form whose currency is greatest in the present time is Mahavidya Baglamukhi. People have only recently begun to be drawn towards Ma Bhagavati Tara as well; before that it was Bhagavati Baglamukhi first of all. Why? Because it is said she will kill the enemy, she will finish the enemy off. The mantra, he says, is now handed around like roasted grain. Everyone has been given the sarva dushta line and everyone knows it. But he will not know the Viniyoga of the mantra, will not know the Nyasa, will not know the difference of the aksharas, will not know which Bija Mantra is to be used in it. In which amnaya Bhagavati is worshipped, in which she is held to be what, in which her form becomes which, where she is dvibhuja, where chaturbhuja, where ashtabhuja — on these, he says, there will not be a scrap of information; say so and they will shut your mouth. But the mantra is known, and it is known that the enemy's heart will burst by this mantra, and that you should take diksha of this mantra from us — that much is known.

Why did Shri Krishna need that Mahavidya at Kurukshetra?

In the whole Mahabharat period, he says, when Krishna made time itself stambhit — so that only he was speaking and only he was hearing — and when he made the time and the place of the field of Kurukshetra stambhit, the need for that shakti, that Mahavidya, arose there.

If this is discussed at all, the speaker says, there will be trouble again — no, no, how can this be, why would Bhagavan Shri Krishna do it. In the entire Mahabharat kaal, he says, when he made kaal itself stambhit, so that only what Bhagavan Krishna was saying was being heard by that one alone; and when he made the time and the place of the bhoomi of Kurukshetra stambhit — the need for that shakti, that Mahavidya, arose there, did it not.

A sadhak should study the Murti Rahasya and the Vaikrita Rahasya properly, by svadhyaya, to unveil these rahasyas

Read the Murti Rahasyam and go deep, he says. Unveil the rahasyas, relate them. If you are a sadhak, become a deep sadhak, take the plunge. Study the Murti Rahasya and the Vaikrita Rahasya properly, by svadhyaya.

Read the Murti Rahasyam, the speaker says, and go deep into it. Unveil the rahasyas; relate them to one another. If you are a sadhak, become a deep sadhak; take the plunge. When you study the Murti Rahasya and the Vaikrita Rahasya, do svadhyaya of them properly.

How does Prakriti divide herself into three forms?

Bhagavati Prakriti, when she manifested herself, has divided herself into three separate forms. Take it as a division of tantra, or of kalpa, he says — different tantras carry different accounts — but the essence is that in one kalpa Bhagavati, with reference to Bhagavan Shiva, surrendered all her shaktis to him and herself came under his control in one form, not in her mula swaroop.

Bhagavati Prakriti, the speaker says, when she manifested herself, has divided herself into three separate forms. Take this as a division of tantra, take it as a division of kalpa — in different tantras there are different accounts, he says, but extract an essence from it. Then it will be found that in one kalpa, with reference to Bhagavan Shiva, the matter was this: Bhagavati, surrendering all her shaktis to Bhagavan Shiva, herself also came into his control — in one form, not in a mula swaroop, in one form she remained under his control.

Which shakti presides over which function?

When Maha Narayan, Maha Vishnu, is producing the srishti in this manner, he says, then whichever department has been made for a given purpose, that shakti will remain the head of that department. If a matter of stambhan arises, and if Bhagavati Parabrahma Parameshwari established a form of herself in order to control the entire universe by the power of some energy, then the purpose is that for every task from the smallest to the greatest you should meditate especially on that form.

When Bhagavan Maha Narayan — Maha Vishnu, take it as you will — is producing the srishti in this manner and carrying out the whole matter, the speaker says, then whichever department has been made for whichever purpose, the head of that department will be that shakti alone. If a subject connected with stambhan is arising, then if that department was produced, or that form was established by Bhagavati Parabrahma Parameshwari, for the sake of controlling the whole entire universe by the strength of some energy, then its purpose is this: that for every task, from the small to the great, you will meditate especially upon that same form.

Bhagavan takes the shelter of Bhagavati Pitambara precisely because that form is the shakti of stambhan

That form of the Mother, he says, is Bhagavati Pitambara — and it is for exactly this purpose that Bhagavan takes the shelter of that form.

So that form of Mai, the speaker says, is the form of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi.. It is for exactly this purpose that Bhagavan is taking the ashray of that form.

How is Brihaspati connected with the twelve-year cycle of the Kumbh?

When the Mahakumbh was discussed, he says, this subject came up: the Kumbh is set by the whole rotation of Brihaspati. One parikrama of the planet Brihaspati around the Sun completes in twelve years, and after twelve years the Kumbh falls.

The speaker returns to what was said when the Mahakumbh was discussed. The matter there was that the Kumbh is held according to the whole rotation of Brihaspati. It falls in twelve years; one parikrama of Bhagavan Brihaspati Dev, the planet Brihaspati, around the Sun completes in twelve years, and after twelve years the Kumbh will be held.

From what does the stability of Brihaspati's axis come?

Over those twelve years, revolving on its own axis and revolving around the Sun as centre, the radius that has been formed, the speed and the distance and the axis on which it turns while remaining steady — the samarthya that makes it steady, he says, is from Bhagavati Pitambara. The centre is hers, the stability is hers, and the axis they maintain is maintained by her shakti.

Over those twelve years, the speaker says, revolving upon its own axis and revolving around the Sun as its centre, what has been formed is, in a manner of speaking, a radius — the speed at which, the distance at which, and the axis upon which the whole of it revolves while remaining steady. From what, he asks, comes the samarthya that makes it steady? It is from Bhagavati Pitambara. The centre, and the stability, are from Bhagavati Pitambara. The motion and the axis they are maintaining, they are maintaining by the shakti of Bhagavati Pitambara.

Why does Brihaspati draw celestial disturbances to himself?

The most energy-laden shakti of Bhagavati Pitambara, he says, is in Bhagavan Brihaspati Dev. Because of that shakti, that stambhan shakti, Brihaspati attracts to himself whatever celestial disturbances would come upon the earth — he pulls them in and makes them stambhit.

And the most energy-laden shakti of Bhagavati Pitambara, the speaker says, is in Bhagavan Brihaspati Dev. Because of that same shakti, that stambhan shakti, Bhagavan Brihaspati Dev attracts to himself whatever celestial disturbances would come upon the earth — he draws them in, and makes them stambhit.

How many forms of Brihaspati are held in the siddha paramparas?

In any jyotishiya calculation, when it is said that some celestial disturbance is to occur, the first condition looked at in the gochar is that of Bhagavan Brihaspati Dev. He has twelve forms; in tantra there are eighteen. In the siddha paramparas eighteen forms of the graha Brihaspati are held, answering the eighteen Mahavidyas of tantra bheda — we all know the ten Mahavidyas, but by tantra bheda there are eighteen, Twarita and Jwala Malini and Bhagavati's other forms all coming among the Mahavidyas — and with each of those forms one Maha Brihaspati is worshipped.

Along with this, the speaker says, whenever in any jyotishiya calculation it is said that celestial nakshatra disturbances of a certain kind are going to occur, then the first condition looked at in the gochar and so on is that of Bhagavan Brihaspati Dev, and what relates to him in particular. He too has twelve forms; in tantra there are eighteen forms. If you go into tantra, in the siddha paramparas eighteen forms are held for this graha of Bhagavan Brihaspati Dev. And how are these eighteen forms held? As the eighteen Mahavidyas that are spoken of. We all know the ten Mahavidyas, he says, but by tantra bheda there are eighteen Mahavidyas — Twarita, and Bhagavati's other form Jwala Malini and the rest, all come among the Mahavidyas. With all of those forms, one Maha Brihaspati each is worshipped.

Which two forms are chief for restraining disturbances entering the earth's field?

When you go further in and find out properly, he says, you will see that for restraining whatever disturbances come from outside into the earth's abhamandal, two forms are chief: that of Bhagavan Brihaspati Dev, and along with it the form of Bhagavati — Bhagavati Pitambara. There are other forms too; Bhagavati Tara is also there, and the form of Brihaspati that goes with Tara is different from the one that goes with Pitambara.

When you press further into it and find out properly, the speaker says, then it will be known that for the nigraha of whatever disturbances come from outside into the entire srishti, that is into the abhamandal of the earth, two forms are chief. One is that of Bhagavan Brihaspati Dev, and along with it the form of Bhagavati. There, Bhagavati Pitambara will come. There are still other forms, he says. Bhagavati Tara is also there. The form of Bhagavan Brihaspati Dev that goes together with Bhagavati Tara is a different one, and the one that goes with Bhagavati Pitambara is different again.

Society takes such subjects as it takes a story, learns nothing from them, and forgets them

There are so many such subjects, he says, but why discuss them, what need is there to give them to society. Society will take them as it takes a story, will not try to learn anything from them, will hear them and forget. And if anyone does place such a subject before someone, absurd things immediately follow.

There are so many such subjects, the speaker says, but if one were to discuss them — why discuss them, why, what need is there to give them to society? Society will take it as though it were a story. Will it try to learn something from it? It will not. It will hear it and forget it, and ask what we have to do with it. This is the matter, he says: if anyone does place such a subject before someone, then absurd things immediately come into it. The difficulty is that somewhere you are losing your own things, and it is because of that loss that this condition now stands — that even on seeing a great many divine forms you will not be able to know who this deity is, what his subject is, how and what he is.

The siddhas who tried to give this knowledge left quietly, saying your generations will bear it

Because of a lack of yogyata, he says, the knowledgeable people who did try to give it certainly made the attempt. If ordinary men like us endure this on a broad scale, think what those who were siddha in their own time had to see when they tried to give it — why would they put up with it? They said, go, your generations will bear it, what is it to us, and left quietly.

Because of a lack of yogyata, the speaker says, those who knew certainly did make the attempt to give it. We are small, ordinary people, he says, and we endure this on a broad scale — so think of those who are siddha, who were siddha in their own time, and what they must have had to witness when they tried to give it. Why would they endure it? Go, your generations will suffer it, what is it to us. They went away quietly, leaving it behind. When any subject or thing is set out, he says, the reason behind it is that by hearing and understanding those things as much benefit as possible may be taken from them.

Batuk Bhairav upasana at home is now widely known and widely done, but many further Bhairav subjects lie beyond it

That there is a form of Bhairav ji and that the upasana of Batuk Bhairav ji should be done at home — this much, he says, everyone has come to know, and everyone is doing that much. But even after this there are many further subjects.

Taking up these forms and moving on to the form of Bhairav ji, the speaker says that this much is known: that there is a form of Bhairav ji, and that the upasana of Batuk Bhairava ji should be performed at home. This much everyone has come to know. Everyone is doing this much. But even after this, he says, there are many further subjects ahead.

Who is Kshetrapal, and what is his relation to Bhairav?

Those who live in villages, or who know village traditions, will know of Bhagavan Kshetrapal, or of Deeh, or of Bhumiya Maharaj, whatever he is called in their region. The form of Bhagavan Kshetrapal, he says, is Bhairav ji's own; it is Bhairav ji who is established as Kshetrapal everywhere. Other lok devatas and Brahma and the rest were given place later, but at root they too are subordinate to Kshetrapal — no lok shakti can be Kshetrapal, and if one is, she must take the authority from Kshetrapal, from Bhairav ji.

People still living in villages, the speaker says, or those who know the traditions connected with villages, will know of one subject: of Bhagavan Kshetrapal, or of Deeh, or of Bhumiya Maharaj, by whatever name he is called in your region. The form of Bhagavan Kshetrapal, he says, is the form of Bhairav ji himself. It is Bhairav ji in particular who is established everywhere as Kshetrapal. Later on, other lok devatas and Brahma and the rest were given a place by people; that is a separate matter. But in the root, they too are somewhere subordinate to Kshetrapal. No lok shakti can be Kshetrapal, he says. If any is, she will have to take the authority from Kshetrapal, from Bhairav ji; the chief shakti will be someone else.

Does a knower drop Bhairav puja where a lok devata is worshipped as protector?

Never, he says. Even if a lok devata of that place is receiving pujan as Kshetrapal, as protector, a man who knows never leaves off the puja of Bhairav; within Kshetrapal he will certainly perform the pujan of Bhairav ji separately. Because he knows that the day some fierce tantric performs a prayoga of that sort, those shaktis will never be able to stop him.

So somewhere, the speaker says, a man who knows — even if some lok devata of that place is taking pujan as Kshetrapal, as the protector — never leaves the puja of Bhairav. Within Kshetrapal he will certainly perform the pujan of Bhairav ji separately. Because it is known that the day some fierce tantric performs a prayoga of that kind, these shaktis will never be able to stop him. There, then, the pujan of the mula swaroop of Kshetrapal, of the original devata, will be compulsory.

When a laag is cut, in whose name is the rite performed?

Whenever a laag is cut, and so that it does not enter again after the cutting, the whole proceeding will never be conducted for the sake of a lok devata, he says. There it will certainly and always be for the sake of Bhairav ji.

And whenever some Laag is cut, the speaker says, and so that after the cutting it does not enter again — the whole of that proceeding will never be for the sake of a lok devata. There it will certainly, certainly be for the sake of Bhairav ji.

No town or village is without a shamshaan near it, and the shamshaan has a rule of its own that its vidhi vidhan must follow

There is no town or village anywhere near which there is not a shamshaan, he says — the matter of the shamshaan is always there. But the shamshaan has a special rule of its own, and its palan and vidhi vidhan should be done in accordance with that rule, because if there is any tampering and you do not know the vidhi vidhan, there will be difficulty.

When you look at the subject of the shamshaan kshetra, the speaker says, there is no such town or village anywhere in whose vicinity there is no shamshaan. The matter of the Shamshaan is always there. But the shamshaan has a special rule of its own. Its palan and its vidhi vidhan should be done in accordance with that rule alone. Because if there is tampering of any kind in it, and you do not know the vidhi vidhan, there will be difficulty.

Which are the chief forms of the shamshaan?

Among the chief forms there, he says, are Bhagavan Mahakal, Bhagavati Tara, Bhagavati Mahakali, Bhagavati Shmashan Kali, and all the shaktis connected with the shamshaan. Among them, those said to be foremost are the ones we call Shmashan Bhairav — which simply means the Bhairavs of the shamshaan.

Among the chief forms of the shamshaan, the speaker says, whether it be that of Bhagavan Mahakal, of Bhagavati Tara, of Bhagavati Mahakali, of Bhagavati Shamshan Kali, or whatever shaktis are connected with the shamshaan — of these, the ones said to be foremost are those whom we call Shmashan Bhairav. Shmashan Bhairav means simply that they have become the Bhairavs of the shamshaan.

Where is the origin of the Shmashan Bhairav form described, and who may worship it today?

The chief and original form of the Shmashan Bhairavs is the one we can name with proof, he says, because the puranas describe it. In the Shiv Mahapuran, in the kathas he has heard, the subject arises that at the time of the war the Shmashan Bhairav certainly arrived, and many forms of the Bhairavs came to fight on Bhagavan Shiva's side. But in the Kalika Purana there is a very detailed description of how the Shmashan Bhairav form of Bhagavan came into being and what its purpose is. Today, he says, the pujan of this form is limited to the tantric parampara acharyas remaining in kula paramparas — and that is proper — but ordinary sadhaks should, at the divine times, perform its avahan and pujan to the best of their capacity even by the sattvik dakshinacharya vidhi, so that we may be protected.

Of the Shmashan Bhairavs, the speaker says, the chief and original form is the one we can speak of with proof, because there is a description of that form in the puranas as well. In the Shiv Mahapuran, in whatever katha he has heard, this subject too came up: that at the time of the war the Shmashan Bhairav certainly arrived, and many forms of the Bhairavs arrived to make war on the side of Bhagavan Shiva. But in the Kalika Purana, he says, there is a very detailed description of the manner in which the Shmashan Bhairav form of Bhagavan came into being, and of what its purpose is. In the present time, he says, the pujan of this form is limited only and only to the tantric parampara acharyas who remain in kula paramparas — and that is proper as well. But ordinary sadhaks, at the times that are theirs, at the divine kaals, should perform the avahan and pujan of that form to the extent of their strength and capacity, even by the sattvik dakshinacharya vidhi, so that our protection may take place.

Is Shmashan Bhairav the same as Mahabhairav?

The Shmashan Bhairav form of Bhagavan is itself called the Mahabhairav form, he says — Mahakal Bhairav, Mahabhairav. By tantra bheda the two forms are indeed separate, but in their mula swaroop there are many similarities, and the mantra of each of them is called a mantraraj.

The Shmashan Bhairav form of Bhagavan, the speaker says, is itself called the Mahabhairav form. Mahakal Bhairav, Mahabhairav. By tantra bheda, if one goes into it, the two forms are indeed separate; but in their mula swaroop there are a great many similarities. And the mantra which each of the two has in itself is called the mantraraj.

What does mantraraj mean, and who may be called Rajarajeshwari?

Not every mantra is called a mantraraj, he says, and not every devi can be called Rajarajeshwari. People write Rajarajeshwari even in front of lok devis, even in front of the shaktis of the shamshaan. When a form of Bhagavati or of Bhagavan has been adorned with some particular word, there is a reason behind it.

Understand also, in today's live, what mantraraj means, the speaker says. Every mantra is not called a mantraraj. Every devi cannot be called Rajarajeshwari. People write Rajarajeshwari even in front of lok devis. They write Rajarajeshwari even in front of the shaktis of the shamshaan. When a form of Bhagavati or a form of Bhagavan has been adorned with some particular word, he says, there is a reason behind it.

Can every deity be called Mahadev, Kshetrapal or Amba?

We cannot call just anyone Mahadev, he says; not every deity can be called Mahadev. Mahadev is Mahadev. In the same way, we cannot worship every shakti in the form of Kshetrapal and say yes, this is Kshetrapal. And Amba, who is the mother of the entire world, cannot be said of all devis.

We cannot simply call everyone Mahadev, the speaker says. Not all deities can be called Mahadev. Mahadev is Mahadev. In the same way, we cannot take every shakti in the form of Kshetrapal and worship her saying, yes, this one is Kshetrapal. And she who is the mother of the whole world, Amba, cannot be said of all the devis. Of all the forms that have manifested, he says, there is a root, and the pujan of that mula swaroop also has its subject, which he has clarified earlier and in today's live as well, and there is a reason behind it.

Whose pujan is always done in shanti and paushtik karma?

If shanti or paushtik karma is ever performed by an acharya in the matter of tantra, he says, then even if you read only the descriptions in the tantra granthas — leaving aside parampara shruti and how much of your own kula parampara you know — you will see that in paushtik karma and in shanti karma the pujan of Bhagavati Rati certainly takes place.

If shanti or Paushtik Karma is at any time performed in the matter of tantra, by an acharya, the speaker says, then look at what is written there. Even if you only read the descriptions in the tantra granthas — set aside parampara shruti, set aside what is being told in a kula parampara and how much knowledge of your own parampara you have — even in the written and current material you will see that in paushtik karma, in shanti karma, the pujan of Bhagavati Rati certainly takes place.

Where is the root of Bhagavati Rati?

Leave aside what her mula swaroop and origin are, he says. You see Bhagavati Rati as the shakti of Kamdev, you see her in that form. But the root of Bhagavati Rati is with Bhagavati Kamakhya.

Now leave aside even the question of what the mula swaroop and udgam of Bhagavati Rati are, the speaker says. Where do you see the subject of Bhagavati Rati? You see that she is the shakti of Kamdev. You see her in that form. But where is the root of Bhagavati Rati? It is with Bhagavan, with Bhagavati Kamakhya.

Why should Kamakhya be worshipped in every home?

It is for this reason, he says, that in paushtik karma or in the shanti karma of a house we insist so much that the pujan of Bhagavati Kamakhya must certainly take place in every household. Women should do it; men need not. It is necessary, because the life of your household, the life of a grihastha, cannot happen at all without Bhagavati Kamakhya.

So somewhere, in paushtik karma or in the shanti karma of the home, the speaker says, we join it so firmly: bhaiya, let the pujan of Bhagavati Kamakhya certainly take place in every home. Let the women do it; the men need not. Because it is necessary. Your household life, the life of a grihastha, cannot take place at all without Bhagavati Kamakhya. Do not do it, he says; say that it is not so — that is your difficulty, that is your foolishness, that you say we are managing without Kamakhya. Without Kamakhya there is no life of yours at all.

Is Kamakhya only a tantric goddess?

If Bhagavati Kamakhya's grace were not in the body of your mother, he says, she could not have given birth to you at all. Bhagavati is clearly present in that form, and you are removing her, saying no, Kamakhya is a tantric devi, how shall we worship Kamakhya Mai, how shall we remember her.

If the grace of Bhagavati Kamakhya were not in your mother's body, the speaker says, she could not have given birth to you at all. And Bhagavati is clearly present in that form, and you are removing her — no, no, no, Kamakhya is a tantric devi. How shall we perform Kamakhya Mai's puja? How shall we remember her?

What limit does the speaker set on the distinction between forms?

Limits are in their own place and should always be remembered, he says. The distinction of form is certainly there so long as we are in the dvaita state and are progressing towards advaita; while in the dvaita state, bheda exists, and that is fine. But knowledge of the forms and respect for them must certainly be there, smaran must always remain, and one should not insult them.

The limit is in its own place, the speaker says, and we should always keep it in our remembrance. The distinction of form is certainly there so long as we are in the dvaita state, while we are progressing towards advaita. Being in the dvaita state, bheda exists; that is fine. But regarding the forms there must certainly be knowledge, and respect for them. Smaran should always remain. Do not insult them.

What is prescribed when a child is not being born?

When santan prapti does not happen, he says, the most fierce prayoga held for that purpose is that of Santan Gopal. Take that form as tantric, as pauranik, as shastrokta, as you wish; take its mantra with its vidhi vidhan and look at its full effect. Around Bhagavati Vindhyavasini and Ma Shashthi, he says, several good effects have been seen of a Chandi Path samputit with Santan Gopal.

When santan prapti does not take place, when someone is not obtaining a child, the speaker says, then the most fierce prayoga held for that among all things is that of Santan Gopal. That form — take it as a tantric form, take it as a pauranik form, take it as a shastrokta form; take its mantra with its full vidhi vidhan, and see its whole effect too. In his own knowledge, he says, several such prayogas have been done near Bhagavati Vindhyavasini and Ma Shashthi Mai, and many very good effects have been seen of a Chandi Path samputit with Santan Gopal. Where it seemed that nothing would come of it, a great deal would come of it. He has discussed this at length in an earlier live as well.

May a worshipper of Bhagavati also worship Bal Krishna?

It is not the case, he says, that if you worship Bhagavati you cannot worship Bhagavan Bal Krishna Gopal, cannot worship Santan Gopal, cannot worship Lalla — of course you can. But equally it is not the case that if you worship Bhagavan Krishna you should not even remember Bhagavati Kamakhya. Everyone has a maryada; keep everyone's maryada. In a household every deity will be present, and each has his maryada.

The importance of those forms exists, the speaker says; Santan Gopal has importance. It is not the case that if you perform the puja of Bhagavati then you cannot perform the puja of Bhagavan Bal Krishna Gopal, cannot perform the puja of Santan Gopal, cannot perform the puja of Lalla. Why can you not? You certainly can. But equally it is not the case that if you are performing the puja of Bhagavan Krishna then you should not even remember Bhagavati Kamakhya. Everyone has a maryada; keep everyone's maryada. If you are a grihastha, then in a household there will be the presence of every deity, and all have their maryada. Love for your own Ishta Devata will be unbroken; when the love is for your aradhya, all your surrender will be to him and you will see his form in every form. But this bheda will remain until we attain that state, and after attaining it you will not need to argue — you will know how right you are.

Some fifty challenge questions about Vindhyavasini in a Facebook comment thread were met by refusing the argument rather than answering it

He recounts meeting a man on Facebook who filled the comments with some fifty questions — do you know which devi Bhagavati Vindhyavasini is, who takes the puja there, who takes the bali. His reply, he says, was: we are not great, sarkar, we know nothing, we do not even wish to know; you know, malik, you are a divine purush, a siddha purush. He says he has saved that exchange and will make it public if ever needed.

If someone comes today and says something, the speaker says, then — he met one such person once, a latkhor mahashay on Facebook, who made a whole run of comments: do you know which devi Bhagavati Vindhyavasini is, whom you go and worship so much, who takes the puja there, who takes the bali there. Some fifty kinds of questions were fired. His answer, he says, was: we are not great, sarkar, we know nothing. We do not even wish to know. You know, malik; you are a divine purush, you are a siddha purush. And he says he has kept that exchange saved to this day, so that if ever the need arises he will make it public. But is there any point in getting into such things, he asks. Time is simply wasted, nothing else. Whoever has his karma is doing his karma; he is satisfied in it, he is happy, he has no fear about what he is doing and what will come of it — so why should we get into it. Go, you do it, you bear it.

What is the rule about other deities while loving your own aradhya?

The love one should have for one's own aradhya is a separate subject, he says, but we should also keep in mind that we do not insult the other forms.

This subject, the speaker says — the love one ought to have towards one's own aradhya — is a separate matter. But that we should not insult the other forms is also something to be kept in mind.

For what purposes is Hanuman worshipped?

For the protection of brahmacharya, for shakti and samarthya, for the destruction of enemies, and for the swift attainment of divine siddhis — for these, he says, the pujan of Bhagavan Hanuman ji has importance.

For the sake of the protection of BrahmacharyaStrict celibacy required through an extended ritual observance., the speaker says; for the sake of shakti and samarthya; for the sake of the destruction of enemies; for the sake that divine siddhis be attained quickly — for these, the pujan of Bhagavan Hanuman ji has its importance.

Which bal swaroops should also be remembered?

Look at the bal swaroop of Bhagavan Ganpati ji, of Bhagavan Hanuman ji, of Bhagavan Shri Ramchandra ji Maharaj, of Bhagavan Krishna ji; look at Bhagavati Bala Tripurasundari; look at the bal swaroop of Bhagavan Kartikeya. The smaran and pujan of these too, he says, you should perform — when a special need arises, you can perform the pujan of all these bal swaroops.

And look at the bal swaroop, the speaker says — whether it be the bal swaroop of Bhagavan Ganpati ji, of Bhagavan Hanuman ji, of Bhagavan Shri Ramchandra ji Maharaj, of Bhagavan Krishna ji. Bhagavati who is Bhagavati Bala Tripurasundari — look at her form. All these forms that are situated in a bal swaroop; look at the bal swaroop of Bhagavan Kartikeya. The smaran and pujan of these too you should perform. What he means, he says, is that when a special need arises, then you can certainly perform the pujan of all these bal swaroops.

A Gujarat sadhak performs a sahasrarchan every Ram Navami before a very old family photograph of Ram ji's bal swaroop

A sadhak from Gujarat, he says, has a very old image of the bal swaroop of Bhagavan Shri Ramchandra ji Maharaj — he thinks perhaps a photograph from his grandfather's time, an entirely old photograph — and every year on the day of Ram Navami he performs a sahasrarchan of Bal Ram ji, of the child image of Ram ji Maharaj. That condition, he says, should be within you; do it, and there is no need to create any complex within yourself over it.

There is a sadhak from Gujarat, the speaker says — very good; he forgot to post the screenshot and will post it. Within his house there is a very old image of the bal swaroop of Bhagavan Shri Ramchandra ji Maharaj on the day of Ram Navami; he thinks it is perhaps a photograph from his grandfather's time, an entirely old photograph. Every year on the day of Ram Navami, he performs a sahasrarchan of Bal Ram ji, of the child image of Ram ji Maharaj. So this condition, he says, should be within you. Certainly do it. There is no need for you to produce any complex within yourself over it.

The Anand Ramayana material on Bhagavati Sita is raised to remove the vaimanasya that makes one deity seem great and another small

He says he is speaking of what is current about Bhagavati Sita in the Anand Ramayana so that the feeling of enmity produced within you is removed — the feeling that this deity is very great and that deity small, that this one has this and that one does not, because of which your own household kul devi and devata, and your own aradhya, begin to seem small to you and you abandon your pujan path.

He speaks of the matter current in the Anand Ramayana regarding Bhagavati Sita, the speaker says, and explains why he is putting all of this forward. It is so that the vaimanasya bhaav which has been produced within you may go — the feeling that this deity is very great, that deity is small, this one does not have this, that one does not have that. Because of that, your household's Kuldevi and kul devata begin to seem small to you; your own aradhya begins to seem small. Take this distortion out of your mind, he says, and you abandon your pujan path. This simplicity of yours, or your foolishness, call it what you will, is what will ruin you; and what the one speaking all this will suffer, Bhagavati knows, or Jagadamba knows why she is having it done.

What protected the three cities of Tripura?

In the katha of the slaying of Tripurasura, he says — an adhyaya of which was done in full on the channel — the three lokas of Tripura, of the three rakshasas, had a Veda path every single day and a havan every single day. All were doing Rudri path and Rudrabhishek daily, and so long as they were doing it nothing could be accomplished there. Bhagavan Vishnu sent a great many bhoots, and all of them were burnt to ash the moment they arrived; no one had the samarthya to do anything there.

When you read the katha of the vadh of Tripurasura, of the vadh of Tripura, the speaker says, you will find it there; it has been broadcast on the channel as well, and they did the whole adhyaya of it. In the three lokas of Tripura, of the three rakshasas, a Veda path took place every single day. A havan took place every single day. All of them were doing Rudri path daily, doing Rudrabhishek daily. So long as these people were doing this, nothing at all could be accomplished there. Bhagavan Vishnu ji sent a great many bhoots — remember the katha — and all those bhoots were burnt to ash the moment they went. No one had the samarthya to do anything there.

What device was used against Tripura, and what are the Mundis?

A device was applied there, he says: first they were made corrupt, first they were turned away from their puja path. The Mundis were sent — and the Mundis, he says, have arisen again today, because Bhagavan Narayan had given them the boon that in Kalikaal they should go and spread all this.

So a device was applied there, the speaker says. First they were made corrupt. First they were turned away from their puja path. The Mundis were sent — if you recall the katha of the Mundi. And these Mundis, he says, have come into being today as well. Bhagavan Narayan had given them a boon, had he not — that in Kalikaal you are to go and spread all of this.

What do the Mundis do today?

These are the Mundis, he says, who are making you dispassionate about your own pujan path, telling you your deity is small, and by any means turning you from your mula pujan, from your mula devata, from the devi and devata of the house and the kula. If your kula devata is Bhagavan Hanuman ji, if your kula's devi is Parameshwari Mata, then bhaiya, she is everything for you, and you cannot obtain anything against their will.

These are the Mundis, the speaker says, who are making you averse to your own pujan path. They are telling you that your deity is small. By whatever means, they are turning you from your mula pujan, from your mula devata, from the devi and devata of the house and of the kula. If your kula's devata is Bhagavan Hanuman ji, if your kula's devi is Parameshwari Mata, then bhaiya, she is everything for you. Against their will, he says, you can obtain nothing.

What will Jagadamba look at first when she appears before you?

The day Jagadamba manifests before you, he says, the first thing she will see — indeed she will certainly have seen it beforehand — is what state you have kept your household devi and devata in. If you do not perform the pujan of the kul devi, if you do not know the kul devata, at least you would be doing something for their sake. If you do nothing at all for them, knowingly ignoring them — and some, he says, do not know them even after coming to know — then remove that whole attitude.

The day Jagadamba too manifests before you, the speaker says, then the first thing she will look at there — and she will certainly have looked at it already — is this: bhaiya, in what state are you keeping the devi and devata of your house? If you do not perform the pujan of the kul devi, if you do not know your kul devata, at least you would be doing something for their sake. If you do nothing at all for them, deliberately ignoring them — and some people, he says, particularly do not know them even after having come to know — then remove that whole matter. The attitude that no, these deities of ours are small, we will worship the great deities; that whoever is more current and whoever displays his power is our deity — remove it.

What does the Anand Ramayana say about Bhadrakali and Bhagavati Sita?

According to the Anand Ramayana, he says, there is Satananda — Dashanan was ten, Satananda is the thousand-faced Ravana as it is put; sahasranan, Satananda, and Satananda would then be a six-faced Ravana. For his slaying Bhagavati Bhadrakali manifested, and her place of manifestation is given there as the kesh-pash of Bhagavati Sita.

According to the Anand Ramayana, the speaker says, there is Satananda. Dashanan was ten; Satananda is the one said to be the Ravana of a thousand faces. Sahasranan, Satananda — Satananda, then, would be a Ravana of six faces. For the sake of his vadh, Bhagavati Bhadrakali manifested. And what is stated there as Bhadrakali's place of manifestation? That she manifested from the kesh-pash of Bhagavati Sita.

A speaker carried Bhagavati Sita's form away and merged it into Bhagavati Radha ji, and a listener sent the video reporting the bhaav it disturbed

A person, he says, presented Bhagavati Sita — that form of Jagadamba — and carried it away, merging it into Bhagavati Radha ji, saying that it is Bhagavati Radha ji's form. A listener sent him the whole video and said that now a bhaav is arising in his mind about what to do at home; those devoted to Shri Ramchandra ji and Sita, whose kul devata is Ram himself, now think they should also install and worship that other form. Your buddhi, he tells them, is being confused by the Mundis.

Bhagavati manifested from the kesh-pash of Bhagavati Sita, the speaker says, and Bhagavati Sita is that form of Jagadamba. And we saw that one person who presented this took it and merged it into Bhagavati Radha ji — why? Because it is Bhagavati Radha ji's form. Now this whole subject, he says, concerns those who perform the seva and puja of Bhagavan Shri Ramchandra ji Maharaj and Bhagavati Sita, sadhaks devoted to them, whose very kul devata is Bhagavan Shri Ram and for whom Mai Sita is everything. Where did the question come from? Someone sent him the whole video and said, bhaiya, a bhaav is now arising in the mind about what we should do in the house. In their place, all this is as it was, but on hearing this much they now feel they should turn towards Bhagavati Radha and also keep and worship that form, install that form. Somewhere, he says, your buddhi is being confused by these Mundis.

Are Sita, Radha and Lakshmi one at the root?

Why are you not thinking, he asks, that the root is the same? Whether it be Bhagavati Sita, or Bhagavati Radha, or Bhagavati Lakshmi — is it not the same? They are the companion of Narayan, they are his shakti. He says he does not understand why that form is being extolled in this roundabout way, nor what is being sought to be proved.

How can you, the speaker asks — why are you not thinking that the root is the very same? Whether it be Bhagavati Sita or Bhagavati Radha or Bhagavati Lakshmi, it is the same, is it not. They are the companion of Narayan; they are his shakti. Then how does it come into your mind — because that form is being extolled in such a roundabout way that a person somewhere. And why it is being done, he says, we too do not understand. What they wish to prove is not known.

Videos of old and famous Vrindavan sants insult Bhagavan Shiva in a roundabout way, from a parampara that does daily Rudrabhishek

He says he has full proof at home: there are very old and famous sants of Vrindavan, whose ancestors were probably from there too, and several of their videos in which Bhagavan Shiva is being insulted in a roundabout way, saying one thing and another. And the inside matter, he says, is that in that very household, or that very parampara, a Rudrabhishek is performed daily; without a Rudrabhishek they cannot put a grain of food in their mouth — and they are spreading confusion in society about Shiva ji himself.

At home he has full proof, the speaker says. There are very old and famous sants of Vrindavan; their forebears too were probably from there. There are several videos of theirs, he says, in which Bhagavan Shiva is being insulted in a roundabout way, in which something or other is being said again and again. It is a strange situation, he says — that Bhagavan Mahadev is not Mahadev, that he is Shiva, he is Shankar, that these are his own forms; done in a strange way. By the shastriya view it is fine to ask what the form of the eleven Rudras is and what the other forms of Bhagavan Shiva are, but they are not discussing that subject; in it they are saying this is not so and that is not so. And the inside matter, he says, is that in the household of those very people, or say in that very parampara, a Rudrabhishek is performed daily. Without a Rudrabhishek they cannot put one grain of food into their mouth. And they are spreading confusion in society about Shiva ji himself. It is an astonishing thing.

What is the daily Rudrabhishek rule for a householder?

A householder, he says, should put grain into his mouth only after performing a Rudrabhishek every day — that is, only after having Bhagavan Shiva bathed and given abhishek; otherwise no grain should go in. If there is no shivling with you and no temple nearby, but you have water, then take the thumb itself as a shivling and perform his abhishek.

He says he has never seen those speakers saying anywhere that yes, a Rudra — this is the matter of a grihastha, which listeners will know. A grihastha, he says, should put grain into his mouth only after performing a Rudrabhishek every day, that is, only after having given Bhagavan Shiva snan and abhishek. Otherwise no grain should go in. And if there is no ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. with you, if there is no temple near you but you have water, then taking the thumb itself as a shivling, perform his abhishek and then proceed. At the time of the Kumbh, he says, the situation was such that it was not possible to carry a shivling — the crowd was so great. So how was it done then? After bathing and doing everything one's body allowed in fifteen or twenty minutes, one made the thumb itself into a shivling and quickly performed abhishek at least twelve times with the names of the twelve Jyotirlinga. That, he says, should happen.

Only a siddha purush with bodily strength and yoga shakti can do Shiva ji's abhishek in the midst of Triveni at the Kumbh

That yes, at the Kumbh, at Prayag ji, in the midst of Triveni ji, we performed Shiva ji's abhishek. And if any among you has that much strength in the body, is possessed of yoga shakti, is a siddha purush, and goes at the time of the Kumbh or Magh and sits there with his own shivling doing the entire Rudri path with abhishek, then it is divine. As in the Saptarishi arti, where the servants of Bhagavan Shiva in the Varanasi region remain in whatever condition it may be, cold, heat or rain — if we were sadhaks who had attained such a state and did that, it would be wonderful and divine.

That, he says: yes, at the Kumbh, at Prayag ji, in the midst of Triveni ji, we performed the abhishek of Shiva ji. If there is that much samarthya in the body — if any among you is possessed of yoga shakti, is a siddha purush, and goes at the time of the Kumbh or of Magh and sits there with his shivling performing the whole Rudri path along with abhishek — then it is divine. As in the Saptarishi arti, he says, where whatever the condition, cold or heat or rain, the servants of Bhagavan Shiva in the Varanasi region remain in it: if we were sadhaks who had attained such a state and did this, it would be wonderful, it would be divine.

Bhagavati Shashthi and Bhagavan Bhairav ji are left out of public discourse precisely where a deity has the greatest utility

This subject will not be discussed, he says; this will not be told. About Bhagavati Shashthi it will never be discussed. About Bhagavan Bhairav ji it will not be discussed. Wherever a deity has utility, wherever a form has greatness, on that there will be no discussion.

On this subject, the speaker says, there will be no discussion. This will not be told. About Bhagavati Shashthi there will never be any discussion. About Bhagavan Bhairav ji there will be no discussion. Wherever a deity has utility, wherever a form has importance, on that there will be no discussion.

Kalashtami and Kaal Bhairav, his relation with Krishna, and Jagannath as the Bhairav of the Shakti Peeth are never taken up publicly

Krishna Paksha Ashtami as Kalashtami and the presence of Bhagavan Kaal Bhairav; what relation the Kaal Bhairav form has with Bhagavan Krishna; what the matter of Bhagavan Shri Jagannath ji is with Kaal Bhairav ji; how Bhagavan Jagannath Swami is present in two places in the Bhairav form; and why Jagannath Swami himself is called the Bhairav of that Shakti Peeth, how he became Bhairav — on these, he says, there will be no discussion, because if there is, people's minds will go to the other forms.

Krishna Paksha Ashtami as Kalashtami and the presence of Bhagavan Kaal Bhairava; what relation the form of Bhagavan Kaal Bhairav, the Bhairav form, has with Bhagavan Krishna ji; what the matter of Bhagavan Shri Jagannath ji is with Bhagavan Kaal Bhairav ji, with Bhairav ji; and how Bhagavan Jagannath Swami is present in two places there in the Bhairav form. And why Jagannath Swami himself has been called the Bhairav of that Shakti Peeth — how did he become Bhairav? On this, the speaker says, there will be no discussion. Because if there is discussion on it, people's buddhi will go to other forms.

What should a vakta do after showing bheda between deities?

You are a strange vakta, he says, that you produce a distinction and then cannot erase it. A vakta should be such that he tells the distinction of forms, but along with the distinction re-establishes every sadhak, every seeker, every listener in the form of whoever their own aradhya is, and leaves no confusion in their mind. This divine quality, he says, should be in a vakta's mind, in his samarthya, in his speech — the samarthya is certainly there, but why it is being misused, Bhagavati knows.

You are a strange vakta, the speaker says, that you produce a bheda and then are unable to erase that bheda. A vakta should be such that he tells the bheda of the forms, but along with the bheda re-establishes every sadhak, every seeker, every listener in the form of whoever their own aradhya may be, and does not leave confusion in their mind. This divine quality, he says, should be there in a vakta's mind, in his samarthya, in his speech. The samarthya is certainly there; it is not at all the case that there is no samarthya within him. But why the samarthya is being misused, Bhagavati knows.

How many Hanuman jayantis are there, and is jayanti the right word?

Two chief parvas are coming, he says. One is Hanuman ji's jayanti — by kalpa bheda two jayantis of his are chiefly observed, though in fact there are three, and there is also his own wedding anniversary. If all of these are discussed, he says, a separate uproar will start; an uproar will begin over the word jayanti itself, that jayanti does not exist, do not say jayanti, that the word is used for a dead person.

Now two chief parvas are coming in particular, the speaker says. One is Hanuman Jayanti. According to kalpa bheda, two of his jayantis are observed chiefly; in fact there are three jayantis, and there is also one wedding anniversary of his own. If all of these are discussed, he says, then a separate uproar will start — no, how did you say such a thing. Already an uproar will begin over the word jayanti: that jayanti does not exist, do not say jayanti, that the word jayanti is spoken for a dead person. All this, he says, will now run.

What does the word jayanti actually mean?

Posts have been made about it several times, he says: jayanti is the correct word. The very meaning of jayanti is the giver of victory; Bhagavati has a Jayanti form. There is no jayanti-vanti of dead people — people only began writing it later. Jayanti is the right word; janmotsav is not, because these beings did not take birth, they are deva swaroop.

A post has been made on it several times, the speaker says: no, jayanti is the correct word. The very meaning of jayanti is the giver of victory; Bhagavati has a Jayanti swaroop. There is no jayanti-vanti of dead people; people only began writing it that way afterwards. Jayanti is the correct word, he says. Janmotsav does not apply, because these beings have not taken birth. They are deva swaroop.

Was Bhagavan Ram born from a womb?

Read the Bhaya Prakat Kripala of Bhagavan Shri Ramchandra ji, he says, and ask whether Bhagavan took birth, whether he is yonija, born of a yoni. He did not; he manifested. A divine light came there, something touched in the garbha, and he manifested in front in a four-armed form. Then Mata Kaushalya said, no, leave the four-armed form and come in the child form — and he became a child.

Read the Bhaya Prakat Kripala of Bhagavan Shri Ramchandra ji, the speaker says, and see whether Bhagavan took birth there. Understand this now — is Bhagavan yonija, has he taken birth from a yoni? He has not taken birth; he has manifested. The transcript records the lines as: भय प्रकट कृपाला दीन दयाला कौशल्या हितकारी। हरषित महतारी मुनि मनहारी अद्भुत रूप निहारी। Somewhere he has manifested, he says: a divine light came there, something touched in the garbha, and he manifested in front in a chaturbhuj swaroop. Ram Navami has just passed, he says, and all of you will have recited Bhaya Prakat Kripala; people of UP and certainly of Bihar will be doing this stuti at Ram Navami. In it, he says, Ma Kaushalya says: no, abandon the four-armed form and come in the bal roop. The transcript records: सुनी वचन सुजाना रोदन अठाना होई बालक सुर भूपा — he became a child afterwards, in the form of a child.

Were Krishna and Subhadra born in the ordinary human way?

Did Bhagavan Shri Krishna take birth like an ordinary man, he asks — you have all seen the Krishna leela; he did not take birth. And Bhagavati Subhadra, his sister, was she born? A presence in the garbha is shown and depicted, and his manifestation is a very different thing. They came into the garbha, but no one is being produced from the garbha. Nowhere, he says, has any shakti's mother had labour pain here.

Did Bhagavan Shri Krishna take birth like an ordinary human being, the speaker asks. You will all have seen the Krishna leela; he did not take birth. And Bhagavati who is his sister, Bhagavati Subhadra — was she born? A presence in the garbha is shown and depicted, and what his manifestation was is very different from that. They came into the garbha, he says, but no one is being produced out of the garbha. Read any Gita or any subject related to this — in the Parvati Gita, where the matter of Bhagavati's manifestation is given, Jagadamba manifested from the garbha of Maina. She manifested from the garbha there; she was not born there. There too she had no prasav peeda. Here no mother of any shakti at all has had labour pain.

Many things have been forced into this subject, so keep your own buddhi pure instead of setting out to prove there was labour pain

Many kinds of things have been forced into this subject too, he says, so discussing it is pointless. At the least keep your own buddhi pure. Do not now set about proving that there was labour pain, that this happened — in that durbuddhi, he says, we cannot join you. Come out of these things and carry the greatness of the devi forms with you accordingly.

In this subject too, the speaker says, many kinds of things have been forced in, so discussing it is pointless. At the very least, keep your own buddhi pure. Do not now set about proving that no, there was prasav peeda, that this happened — in that durbuddhi, he says, we cannot join you. So please, he says, come out of these things. And carry the greatness of the devi forms with you in accordance with what it is.

What should be done at every Sanatani home on Hanuman Jayanti?

On the day of Hanuman ji's jayanti, the day of the Purnima in particular, he says, if you did not do jhanda pujan or dhwaj pujan at home on the day of Ram Navami and did not give the dhwaj its place, then do it. In the home of every Sanatani, he says, there must certainly be a dhwaj of Bhagavan Hanuman ji.

So it is Bhagavan Hanuman ji's jayanti, the speaker says. On the day of Hanuman ji's jayanti, on the day of the Poornima in particular, at home — and if on the day of Ram Navami you did not perform jhanda pujan, did not perform dhwaj pujan, did not give the dhwaj its place — in the home of every Sanatani, he says, there must certainly be a DhwajaA deity's flag, hoisted and worshipped on a specific festival day — such as Lord Hanuman's flag on Ram Navami. of Bhagavan Hanuman ji. He mentions Lakhbir Singh Lakkha's song, Yug yug tere naam ka jhanda jag mein lahrayega, which he says is a very good and much-loved bhajan, and the line about Shri Ram weeping when the arrow strikes Lakshman ji.

What should the dhwaja be mounted on if there is no land to plant it?

If your land is not large enough to plant a flag, he says, then tie it somewhere — and certainly use bamboo. People fix it into a rod, into steel, into iron, into a chhad; use a rod if you must, but tie the bamboo to that rod. If bamboo can be had from the market or cut from anywhere, then however large the flag, the flag will be pure only on bamboo. Bamboo and mango pallav must certainly be there — the mango pallav tied above, bamboo below, the flag mounted on bamboo and put up there on bamboo itself.

If you are not putting up a dhwaja at your home, the speaker says, if your land is not large enough for you to plant a flag, then tie it somewhere — and certainly make use of bamboo. People push it into a rod, into steel, into iron, into a chhad. Put up a rod, fine, he says, but tie the bamboo to that same rod. If bamboo can be had, if it can be got from the market, if it can be got cut from somewhere, then however large the flag may be, the flag will be pure only on bamboo. Bamboo and mango Pallav must certainly be there. Tie the mango pallav above and bamboo below — that is, let the flag be mounted on bamboo, and put it up there on bamboo itself.

What is the effect of offering water on bamboo?

Giving water on bamboo has a very divine effect, he says, which those in the field of tantra will know. If a cow's peg is of bamboo, if Hanuman ji's dhwaja is of bamboo — if the peg of the gauvansh, or of a buffalo, is of bamboo and they are tied to it — then there are many prayogas in tantra, especially among the rural bhagat practitioners, that are accomplished on these alone; and there are certain shaktis of the upadeva category, not deva but upadeva, who are pleased merely by water being offered on them.

Giving water on bamboo, the speaker says, has a very divine effect, which those in the field of tantra will know; and if they do not know, let them know now. If a cow's peg is of bamboo, if Hanuman ji's dhwaja is of bamboo; if the peg of the Gau vansh is of bamboo, and if there are buffaloes and their peg is of bamboo and they are tied to it — then there are many prayogas in tantra, especially many of the rural bhagat kind, which are accomplished on these alone. And there are certain shaktis of the Upadevata category — not deva, but upadeva — who become pleased merely by water being offered on them.

What is prescribed for a problem of vansh vriddhi?

Those who have a problem of vansh vriddhi, whose line is not increasing, he says, should offer water at a worshipped bamboo tree — not by going to a new place associated with bhoot and pret, because a great many shaktis are seated at such places who do not sit anywhere else. If it is such a revered place, or if you have put up bamboo in Hanuman ji's dhwaja, then offering water there daily has a very positive effect; it also holds the capacity to destroy that curse, and it is a token of vansh vriddhi.

And know one more thing in particular, the speaker says. Those who have the problem of vansh vriddhi, whose line is not increasing — let them offer water at a bamboo tree that is worshipped. Not by going to a new place associated with bhoot and pret, he says, because a great many such shaktis are seated at those places, ones that do not sit anywhere else. So if it is such a revered place, or if you have put up bamboo in Hanuman ji's dhwaja, then if you give water there daily, every day, it has a very positive effect. Somewhere, he says, it also holds the samarthya to destroy that Shraap; it is a token of vansh vriddhi. Make use of these, he says — and if you did not put up Hanuman ji's flag at Ram Navami, then certainly put it up on the day of the Purnima.

What falls on the day before the Purnima?

And one day before it, he says, is the day of that Bhagavan Mahabhairav, the Shmashan Bhairav, whose avataran and form they had been discussing in connection with the Kalika Purana.

And one day before it, the speaker says, is the day of the one about whom, in the reference to the Kalika Purana, they had all been discussing — the avataran of Bhagavan Mahabhairav, Shmashan Bhairav, and that form. That is his day. In it there is the subject according to the Kalika Purana, he says.

When did Bhagavan Sharabha take avatar?

When the Varaha avatar of Shri Hari Narayan took place, he says, Bhagavan Sharabha fought with Varaha. By kalpa bheda, one occasion of Sharabha's avatar was at the time of the Narasimha form: when Narayan descended as Narasimha, Bhagavan Sadashiva had to take the Sharabha avatar to pacify his anger, and had to assume the form of Akash Bhairav.

The video, the speaker says, is about the time when the Varaha avatar took place, when Bhagavan Shri Hari Narayan took the Varaha avatar — for with the Varaha avatar there was a war with Bhagavan Sharabha. When did the avatar of Bhagavan Sharabha take place, he asks; when did he take them, according to kalpa bheda? One was at the time of the Narasimha form. When Bhagavan Narayan descended in the Narasimha form, then in order to pacify his anger Bhagavan Sadashiva had to take the Sharabha avatar, and had to assume the form of Akash Bhairav.

Which four jayantis fall on a single tithi in Vaishakh?

That katha is the most current one, he says, and it falls in the month of Vaishakh — on the coming tithi, one and the same tithi on which there will be Narasimha Jayanti, Sarveshwar Jayanti, Chhinnamastika Jayanti and, along with it, the jayanti of Bhagavan Sarveshwar as well, together with Bhagavati Pratyangira. Four jayantis, he says, fall on one and the same tithi. That one is somewhat current in the tantra kshetra.

This katha, the speaker says, is the most current one — it falls in the month of Vaishakh Maas, on the tithi that is now coming. On one and the same tithi there will be Narasimha Jayanti, there will be Sarveshwar Jayanti, there will be Chhinnamastika Jayanti, and along with them the jayanti of Bhagavan Sarveshwar as well. Four jayantis fall on one and the same tithi, he says, together with Bhagavati Mahapratyangira. That one, he says, is somewhat current in the tantra kshetra.

What connects Varaha, Sharabha and Krishna?

The second matter, he says, is at the time when Bhagavan took the Varaha form. See this: the form of Bhagavan Varaha, the form of Bhagavan Sharabha and the form of Bhagavan Krishna — all three of these are connected with Bhagavati Kamakhya, connected with Bhagavati Sita, connected with Janak Raj and with Ram ji and all of them.

The second matter, the speaker says, is at the time when Bhagavan took the avatar in the Varaha form. And see this: the form of Bhagavan Varaha, the form of Bhagavan Sharabha, the form of Bhagavan Krishna — these three things are connected with Bhagavati Kamakhya, are connected with Bhagavati Sita, are connected with Janak Raj and with Ram ji and all of them.

The Kalika Purana makes clear how Varaha, Sharabha, Bhagavati Janaki and Shri Krishna are all connected with the Kamakhya kshetra

If you wish to know it better, he says, do yourself a kindness and study the Kalika Purana once; it will all become clear how Varaha, Sharabha, Bhagavati Janaki and Shri Krishna are all connected with the Kamakhya kshetra. And this is only speech — everything will be known when Bhagavati shows grace and your diksha takes place in a proper kula. Then, when you go to make some mantra siddha, especially one of your own kula parampara, it will be known; as when you read about Bhagavati Baglamukhi and find that several of her mantras have Rishi Narada.

If you want to know it better, the speaker says, then do yourself a kindness and study the Kalika Purana once. It will become entirely clear to you. How Bhagavan Varaha, Sharabha, Bhagavati Janaki and Bhagavan Shri Krishna are all connected with the Kamakhya kshetra. And this is only a statement, he says. Everything will be known when Bhagavati shows grace, and when your Diksha takes place in a proper kula — then this whole subject will be known to you with greater clarity. When you are going to make some mantra siddha, especially one of your kula parampara, or even when you study — as when you read about Bhagavati Baglamukhi, and find that there are several mantras of Bhagavati Baglamukhi in which the rishi is NaradaA celestial sage and recurring listener/questioner figure across Puranic literature.. So how did Bhagavan Narad ji become a rishi, he asks.

Is there a wedding observance of Hanuman ji?

Yes — as he had just said about Bhagavan Hanuman ji, his vivahotsav too is observed. And there are a great many special prayogas and vidhi vidhan attached to the vivahotsav, he says.

As they were just discussing about Bhagavan Hanuman ji, the speaker says, he had mentioned that his vivahotsav too is observed. And of the vivahotsav there are also a great many special prayogas and vidhi vidhan, he says, which take place.

Who is called Mahakaul in the tantra kshetra?

If you know anything at all of the Kaul marga, he says, you will know that Bhagavan Shri Krishna has been called Mahakaul, and Bhagavan Shri Hanuman ji too comes among the Mahakauls. Just as among the nitya upasakas of Bhagavati Shri Vidya you will know of Indra Dev, Varuna Dev, Kuber Dev, Maharshi Agastya Muni and Bhagavati Lopamudra, so among the Mahakauls, those who daily perform the upasana of the maha forms of Bhagavati are Bhagavan Shri Krishna Chandra ji Maharaj and Bhagavan Shri Hanuman ji.

In the field of tantra, the speaker says, if you know even a little about the Kaula Sampradaya marga, then you will know that Bhagavan Shri Krishna has been called Mahakaul. Bhagavan Shri Hanuman ji also comes among the Mahakauls. Among those who perform the upasana of Bhagavati Shri Vidya, among those who perform the nitya upasana, you will know of Indra Dev, Varuna Deva Dev, Kubera Dev, Maharshi Agastya Muni and Bhagavati Lopamudra — that these are the ones who perform the nitya Shri Vidya upasana. In the same way, among the Mahakauls, those who daily perform the upasana of the maha forms of Bhagavati are Bhagavan Shri Krishna Chandra ji Maharaj and Bhagavan Shri Hanuman ji.

Which forms did Hanuman ji perform the upasana of, and how does the ashta siddhi arise?

There are certain special forms of Bhagavati Kali connected with the shamshaan, he says, and when Bhagavan Shri Hanuman ji performed the upasana of those forms, it was for that purpose that what is spoken of as the ashta siddhi nav nidhi arose. The matter of siddhi is not so simple, he says: when you go in and further in, you will find out why it was said that marriage was necessary here for Hanuman ji.

There are certain special forms of Bhagavati Kali, the speaker says, which are connected with the shamshaan. When Bhagavan Shri Hanuman ji performed the upasana of those forms, then it was for the sake of that that what is spoken of as the ashta siddhi nav nidhi arose. The subject of siddhi is not so simple, he says. When you go and press in further and further, then you will find out why it has been said that marriage was necessary here for Hanuman ji.

Why is shakti necessary as vamangi?

Why did Bhagavan Surya Dev have him married to Bhagavati Suvarchala, he asks, and which siddhi did both of them obtain by it; why did this have to be met only after the panigrahan sanskar; how does the importance of shakti arise in shakti upasana; why does shakti become necessary here as vamangi, and for a woman the purush tattva, a man, become necessary. The atma has no gender, he says — the purush and stri forms are of the body the atma has assumed, and for the completeness of the one who performs karma and tries to attain siddhis, each being only half, this becomes unavoidable.

Why did Bhagavan Surya Dev have his marriage performed with Bhagavati SuvarchalaLord Hanuman's consort in certain traditional narratives — cited as the basis for why some esoteric Nitya sadhanas require completed householder (married) status to be eligible., the speaker asks, and which siddhi did the two of them obtain from this? Why did they have to meet only after the panigrahan sanskar? How does the importance of shakti arise in shakti upasana? Why does shakti become necessary here as vamangi, and for a woman does the purush tattva, a purush, become necessary? It is a tattva, is it not, he says. The atma has no gender. Purush and stri are the forms of the body which the atma has assumed, and by whose karma it is trying to attain the siddhis. For the completeness of that, each being only half, it becomes in a manner unavoidable. Understand it in this way too, he says. Why did it become necessary there? That is its subject.

When will a sadhak actually understand these rahasyas?

Go forward in this field and perform sadhana, he says, and all of it will be obtained by you, all of it will be known. These are the rahasyas: only when you attain them through sadhana will your buddhi be able to digest them and know them, and you will then be able to walk the right path again. Obtained without effort, from here and there, it will become rubbish for you, and you will only become a subject of ridicule — like people who write upside-down books.

Go forward, the speaker says. When you perform sadhana in this field, all of that will be obtained by you; all of that will be known to you, how and what happens. These are all rahasyas. Only when you attain them by performing sadhana will your buddhi be able to digest them and know them, and then you will again be able to walk the right path. Obtained here and there without doing any labour, it will become rubbish for you. Then you will only make yourself a subject of ridicule, he says, like the people who write upside-down books. Such books are already in the market and are now very current — the khandan-mandan kind, in which people go on refuting the vidhi vidhans of Bhagavati, of Bhagavan Shiva, of Narayan, of everyone, saying that this one married her so this happened. Reading what people write about the origin of Agastya Muni, he says, makes one laugh at how such durbuddhi is possible.

A mahatma on a train glossed ashtapada as releasing apana vayu in eight ways, against the real sense of a deity's many feet

On a train, in a general bogie, he says, some people — one of them a mahatma who must have been a great opponent of Sanatan — were discussing Ashtapada, and gave its meaning as releasing apana vayu in eight ways, calling that too a kind of siddhi. He laughed. Asked where that is described, the man said it will come up anywhere. People think, he says, how can there be eight feet, and how could such a being be counted among men or devatas — to which he answered that devatas have thousands of hands and thousands of feet; in the Saptashati, when we contemplate the first charitra, Bhagavati has ten feet, and there are subjects with more than that.

The speaker relates another matter, from a time when he was reading, or rather when people were discussing, the Ashtapada while he was on a train. There were some mahatmas, he says, great opponents of Sanatan as they must have been, sitting in a general bogie and discussing it. In it, the meaning they gave of ashtapada was: to release the adho vayu in eight ways. He says he laughed on hearing it. They said, sir, do not laugh, we are telling you the truth, panditji — if a man acquires the capacity to expel his apana vayu in eight ways, that too is a kind of siddhi. He asked where its description is; they said, no, you will find a discussion of it anywhere. So people think, he says, that eight kinds, eight, one who has eight feet — how can there be eight legs, and how then can such a one be in the category of a man or a deity? He answered that devatas have thousands of hands and thousands of feet. Giving the example of Bhagavati Mahakali: in the Saptashati, when we contemplate and meditate on the first charitra, Bhagavati has ten feet, and there are subjects there with more than that. They said no, it is not so, and told him to do the sandhi vichchhed and set the whole matter out; they would look it up online and tell him what it actually is, and that he was a confused man. He said, bhaiya, let me remain confused; you go on releasing apana vayu in eight ways, and leave me be.

What does five lakh japa of the panchakshari give?

He puts this before listeners, he says, because when you are influenced by such subjects you begin to move away from the forms of your own aradhya, you make them a subject of ridicule, and doubt begins in your mind. But if you perform sadhana — if you have done five lakh japa of the panchakshari — that japa has the samarthya that when someone speaks such an abusive thing it will not affect you, and you will push him back properly on the spot. Where the buddhi will come from, where the proof will come from, where you had heard it — it will all work there, and that panchakshari sadhana will give you the samarthya to shut his speech right there. Without sadhana, however great a talker you are, however fierce your speech, you will not be able to speak there.

He places this subject before listeners, the speaker says, because when you become influenced by subjects of this kind, then somewhere you begin to move away from the forms of your own aradhya. You then make it a subject of ridicule, and doubt begins to arise in your mind. But if you perform sadhana — if you have done five lakh Japa of the Panchakshari Mantra — then that japa has the samarthya that when any person speaks such an abusive word it will not affect you. You will push him back right there, and properly. Where the buddhi will come from, where the proof will come from in your mind at that moment, where you had heard it, how it will work there — the speech will be stopped right there, and that samarthya will be given to you by the panchakshari sadhana. But if you have not performed sadhana, he says, then however great a talker you may be, however fierce and sharp your speech may be as you set out your subjects before people, you will not be able to speak there. That is why the samarthya of sadhana is necessary.

How was Shmashan Bhairav born, according to the Kalika Purana?

When the war between the two was over and Bhagavan Varaha had gone back into his mula swaroop, he says, then Bhagavan Sharabha began to send all his forms back into their mula swaroop — the eight ashtamurti he had taken shelter in, having gathered eight separate murtis to assume the Sharabha form. When all the forms had gone back to their places, from the mula swaroop that remained the birth of Bhagavan Shmashan Bhairav took place; he assumed the form of Shmashan Bhairav. The description, he says, you will find in the 53rd adhyaya, and they have written it in the video description too.

The subject of Bhagavan Sharabha here, the speaker says, is this: when the two had fought and Bhagavan Varaha had gone into his mula swaroop, then Bhagavan Sharabha began sending all his forms back into their mula swaroop. He had taken shelter in eight separate ashtamurti, having gathered eight separate murtis together to assume the Sharabha form. When all the forms had gone back to their own places, then from the mula swaroop that remained, the birth of Bhagavan Shmashan Bhairav took place. He assumed the form of Shmashan Bhairav. You will find the description of this, he says, in the 53rd adhyaya. They have written it in the description of this video as well.

How many arms does the Shmashan Bhairav form have?

There is a full description of his form, he says: he has eighteen arms. Think about it — how the arms are connected with shakti, what is said about it, upon whom he is present; the eighteen-armed Durga, the sixteen-armed Durga who has been called Bhadrakali, what the connections are. The whole subject, he says, will go on becoming clear to you from this.

There is a full description of his form, the speaker says: that he has eighteen arms — consider that. Bhagavati, then — how and from where do these become connected? In what manner are the arms connected with shakti, what is said about it, upon whom is he present? The eighteen-armed Durga, the sixteen-armed Durga who has been called Bhadrakali, what and how the connections are — the whole subject, he says, will go on becoming clear to you from this.

On which tithi should Mahabhairav be worshipped?

The description there, he says, is that Bhagavan Shmashan Bhairav, Mahabhairav, having become present, and of the pujan of Bhagavan Mahabhairav — that on the tithi of Chaitra Shukla Chaturdashi the pujan of Bhagavan Mahabhairav should be performed.

So the description here, the speaker says, is that Bhagavan Shmashan Bhairav, Mahabhairav, has become present. And there is a description of the pujan of Bhagavan Mahabhairav: that on the tithi of Chaitra Shukla Chaturdashi, the pujan of Bhagavan Mahabhairav should be performed.

How is Mahabhairav worshipped in the shamshaan, and who may do it?

The chief form of Mahabhairav, he says, is the ugra form, and it is worshipped chiefly in the shamshaan by the vamachara vidhi vidhan, in which mans bali and so on take place completely. This is a written matter too, he says, but it is for sadhaks — the initiated, and those who know the vidhi vidhan. Those who do not have that knowledge should at least take the shelter of that form in a Shiva temple and protect themselves and their kula and vansh.

The chief form of Mahabhairav, the speaker says, is the ugra form. And it is worshipped chiefly in the shamshaan, by the Vamachara vidhi vidhan, in which mans Bali and so on take place in full, as directed. This is a written matter as well, he says. But it is for the sake of sadhaks — the initiated, and those who know the vidhi vidhan. Those who do not have the knowledge should at least, in a Shiva ji temple, take the shelter of that form and protect themselves and their kula and vansh.

Why are both teaching and doing necessary?

Only speaking, or only doing, will each leave a deficiency, he says. If he only gave you pravachan and motivated you and did nothing himself — no anushthan, none arranged, no example placed before you, no practical demonstration to practise — then it would be of no use. And if he only kept telling you vidhi vidhan, that this vidhi gives this and this path gives that, without trying to make you aware of other vidhi vidhans and kathas, you would still not be able to do it. Both, he says, are necessary for you.

Only speaking, and only doing — each of these, the speaker says, will in its own place leave you deficient. If we only give you pravachan, motivate you, and do nothing ourselves; if we perform no anushthan, have none performed, place no example before you, have you practise nothing practically by doing and seeing — then it is of no use. And if we only and only go on telling you vidhi vidhan — that by this vidhi this will happen, by that vidhi that will happen, by this path this will happen — and do not try to give you awareness of other kinds of vidhi vidhan and of the kathas, as far as his capacity extends, then also you will not be able to do it. Both these things are necessary for you, he says. You should have knowledge of the vidhi vidhan — that yes, this is the form, this is the vidhi, this much is to be done in this way — and the whole matter of how it is to be done must also be set out; and along with both, one must do it oneself. What you do, he says, we shall also do. It is not that we tell you and then pull the sheet over ourselves and sleep. You will not do it for me; you will do it for yourself, and we will do it for ourselves. The only difference is that we were doing it already, and are now having you do it as well.

Three anushthans fall on the Mahabhairav Chaturdashi, one of them in the shamshaan and restricted to initiated shamshaan sadhaks

Mahabhairav pujan you have all been doing for a long time, he says, but the special tithi is the Chaturdashi. Whatever anushthan takes place through them is a separate matter — three anushthans will take place in it. One will be in the shamshaan, into which no one will have entry; only those initiated shamshaan sadhaks will perform it, and in it, he says, be entirely clear that bali vidhan and everything else takes place exactly as directed in the shastras.

You have all been performing Mahabhairav pujan for a long time now, the speaker says, but the special tithi is that of the Chaturdashi. What is to be done on that day? Whatever anushthan takes place through them is a separate matter — three anushthans will take place in it. One will be in the Shamshaan, in which no one will have entry, and only those initiated shamshaan sadhaks will perform it. In it, bhaiya, be entirely clear, he says, that bali vidhan and everything else takes place in it, exactly in accordance with what is directed in the shastras.

What happens to those who try to stop such practices?

Perhaps, he says, it is because people are stopping these things that such destruction is coming. Shaktis exist for the sake of protection; there is a reason behind each. To stop them is to invite your own destruction. With cleverness of speech people stop everything, and nothing is left with the capacity to answer.

And perhaps somewhere, the speaker says, it is because of the stopping of these things by those who are stopping them that such destruction is also coming. Shaktis exist for the sake of protection. There is a reason behind every one of them. To stop them is to invite one's own destruction. Applying their buddhi, with whatever cleverness of speech comes to them, people stop every thing, he says, and nothing is left in it with the samarthya to reply. And he has seen that there are extraordinary people with a whole storehouse of verbal capacity — but they too are defeated at this point; here they will all be defeated, and then, not having the capacity to accept it as it is, they apply their buddhi and somehow shape the subject to suit themselves. Where the matter of bali is clearly directed and is present in the parampara as well, they will twist it round and say there is no bali.

What is the rule about bali inside a householder's threshold?

He speaks entirely in accordance with the Vaishnava position where that is the position, he says. Where the Vaishnava vidhi holds, where the vidhi of a grihastha holds — bhaiya, no such matter should exist inside the chaukhat. If bali is not offered there then it should not be offered, nothing of the kind should happen. Where you are to keep brahmacharya, there you are to keep it, and he will speak accordingly. And where the vidhi of bali holds, there he will speak for bali alone, and will not say there that you should go and offer a lemon and a nutmeg and come back.

Bhai, the whole subject of the Vaishnava — we speak entirely in accordance with the Vaishnava, the speaker says; it is a straight and clear matter. Where the vidhi of the Vaishnava holds, where the vidhi of the grihastha holds — bhaiya, no such subject should exist inside the Chaukhat. If a bali is not offered here, then it should not be offered; nothing of that kind should happen. Where you are to observe BrahmacharyaStrict celibacy required through an extended ritual observance., there you are to observe it, and we will speak accordingly. And where the vidhi of bali holds, there we will speak for bali alone; there we will not say, no, go and offer a lemon and a nutmeg and come away. You do not do it, he says, and we are not telling you to do it. We are only stating our subject: that thing takes place there.

What is the form of Shmashan Bhairav as described?

If a shamshaan pujan is going on in the night of Tara Navami or Ashtami, he says, then the pujan there will be by the vidhi vidhan of the shamshaan alone. And the form of Shmashan Bhairav is one that wears the garland of the hands of dead human beings, sits upon them all, and whose whole anointing is done with rakta chandan and blood and the like.

Now if a shamshaan pujan is going on in the night of Tara Navami or Ashtami, the speaker says, then there the pujan will take place by the vidhi vidhan of the shamshaan alone. And the form of Shmashan Bhairav is such that he wears the garland of the hands of dead human beings. He sits upon them all. And his whole anointing is done with rakta chandan and with blood and the like.

What is the purpose behind the form of Shmashan Bhairav?

That form is not as it is for no reason, he says. Giving gati after death, giving mukti, protecting those forms, and the whole matter of the sadgati of atmas — all of this comes under that form.

This form, the speaker says, is not as it is for nothing. The gati that is to be given after death, the mukti that is to be given, the protection that is to be given to those forms, and the sadgati of the atmas — the whole of that matter comes under that form.

Which shakti does everyone meet first in life?

Remember one thing in life, he says: whether you do good work or bad work, there are certain shaktis you will have to meet. The first is Bhagavati Ma Kamakhya. On the day you were born — and you have been born already — it was by the grace of Bhagavati Kamakhya that your coming into being took place from your mother's garbha. Do not remember her, do not say it, do not accept Kamakhya if you will, he says; it is your wish, but you met her and her grace fell on you.

Remember one thing in life, the speaker says: you may do good work, you may do bad work. There are certain shaktis you will have to meet in life. The first is Bhagavati Ma Kamakhya. On the day you were born — and you have been born already, have you not — at that time it was by the grace of Bhagavati Kamakhya alone that your coming into being took place from your mother's garbha. Remember it. You may not remember it, may not say it, may say we do not accept Kamakhya — that is your wish, he says. But you met her; her grace fell upon you.

Surviving to see the face of the sixth day is itself the grace of Bhagavati Shashthi Parameshwari

The grace of Bhagavati Shashthi Parameshwari is upon you, he says, and that is why you are alive today and are listening. If her grace were not there, if you had done some wicked karma, you would not be able to see the face of the sixth day; you would be told beforehand to move on. As with the niyam of the sadosh vrat — in the Shri Mahapuran there is the account of Bhadrayu, he says, though he cannot recall the name correctly, in which his mother did not perform the vrat properly, and it is described how deaths followed in various ways.

The grace of Bhagavati Shashthi Parameshwari is upon you, the speaker says, and that is why you are alive and listening today. If her grace were not there — if you have done some wicked karma — then you would not be able to see the face of the sixth day. You would be told beforehand: bhaiya, move on. As with the niyam of the sadosh vrat, if you did not observe it. Regarding this, he says, in the Shri Mahapuran there is the account of Bhadrayu, though the name is not coming to him correctly. In it, his mother did not perform the vrat properly, and because of that it is described in what manner and by what deaths it followed. This whole description, he says, you will find in the shastras.

Which other shaktis does a person necessarily encounter?

So there is Bhagavati Kamakhya, there is Bhagavati Shashthi, he says, and you must certainly take the shelter of Bhagavati Saraswati. After that comes birth, and then at the time of marriage — by whatever vidhi vidhan you wish, even a rakshasa marriage — on the day you marry, whether you accept it or not, the presence of your kul pitr will be established there. And once it is established, what respect you did or did not give them, and what you will suffer afterwards, is an entirely separate matter.

So there is Bhagavati Kamakhya, and Bhagavati Shashthi, the speaker says. For the sake of Bhagavati Saraswati, you must certainly become her sharanagat. After that comes birth. Then, at the time of marriage, by whatever vidhi vidhan you may wish — even if you perform a rakshasa marriage, do whatever you will — on the day you marry, accept it or not, you performed a marriage. Whether you are doing it by panigrahan or by whatever vidhan, the presence of your kul Pitr will be established there. And once it is established, what respect you gave them or did not give them there, what you did or did not do, and what you will suffer for it afterwards, is an entirely separate matter. It will be established; you have to deal with them.

When else are the pitr present, and what happens at death?

Every year in the Pitr Paksha the presence of the pitr will be established, he says; believe it or not, it will be established. And the day you die you too will become one — you will remain a bhoot and go as a bhoot, or remain in the pitr category and go as a pitr. And at the time of death it is hello, how are you with the Shmashan Bhairav; from there too, he says, you cannot get away.

Every year in the Pitr paksha, the speaker says, the presence of the pitr will be established. Whether you accept it or not is a separate matter; it will be established. And the day you die, you too will become one. You will remain a bhoot and go as a bhoot; you will remain in the category of pitr and go as a pitr. And at the time of death, hello, how are you with the Shmashan Bhairav. That has to happen. From there too, he says, you cannot step aside.

By whose grace does a person get the happiness of a spouse?

If the happiness of a saubhagyavati wife is ever obtained in life, he says, it is by the grace of Bhagavati Lalita. If you have a dharmapatni or a beloved who gives you love and the happiness of her grace, it is by Bhagavati Lalita's grace — learn to respect it. And if the happiness of a husband is being obtained, one endowed with paurush, strong, walking the path of dharma, with the capacity to take up the responsibility of maintaining a household — the kind called mard in common speech — then he is so through the grace of Bhagavan Shri Hari Narayan; it is by his grace, he has given the strength of arm, and only for that reason is it so.

If at any time in life the happiness of a saubhagyavati wife is obtained by you, the speaker says, then it is obtained by the grace of Bhagavati Lalita. If you have a dharmapatni, or a beloved, who is giving you love and giving you the happiness of her grace, it is by the grace of Bhagavati Lalita. Learn to respect it. And if the happiness of a husband is being obtained — one who is endowed with paurush, who is strong, who walks upon the path of dharma, who holds the capacity to take up the responsibility of maintaining and nourishing; the kind of man who is called mard in common speech, a purush endowed with the qualities of paurush — then he is such by being endowed with the grace of Bhagavan Shri Hari Narayan. It is his grace and only then is it so. He has given the strength of arm, and only then is this happening.

What goes with you at the end?

A grihastha is never successful without Narayan's grace, he says. Having dealt with Bhagavati Kamakhya, Bhagavati Shashthi, Bhagavan Narayan and Bhagavati Saraswati, at the very last you will meet Bhagavati Shmashan Kali and Bhagavan Shmashan Bhairav. And there neither your Maruti car will go, nor your Range Rover, nor your mansion worth crores. What will go is what we discuss on this channel — do the panchakshari japa.

A grihastha, the speaker says, is never successful without the grace of Narayan. Having dealt with Bhagavati Kamakhya, Bhagavati Shashthi, Bhagavan Narayan and Bhagavati Saraswati, at the very last you will meet Bhagavati Shamshan Kali and Bhagavan Shmashan Bhairav. And there, he says, neither your Maruti car will go, nor your Range Rover, nor your mansion worth crores. What will go is only what we discuss on this channel: do the panchakshari japa.

Should an uninitiated person use the pranava in panchakshari japa?

If you are not initiated, he says, do not attach the pranava; and if you are to attach one, attach the tantric pranava. Attach it or do not attach it, but certainly do it by the vidhi. Observe the discipline. That alone is what will go there — the Shmashan Bhairav will send that alone along with you.

If you are not initiated, the speaker says, then do not attach the Pranav. And if you are to attach one, then attach the tantric pranava. Attach it or do not attach it, but certainly do it by the vidhi. You observe it and walk with discipline. That alone is what will go there; the Shmashan Bhairav will send that alone along with you. Keep your subjects in your remembrance.

The Chaturdashi falls on a Friday night, when the deep daan vidhi of Bhairav ji should be done at a Shiva temple or at home

This time the Chaturdashi falls on a Friday, he says. On that Friday, everyone listening should perform the deep daan vidhi of Bhairav ji — whether at a Shiva temple or at home, certainly do it. The Chaturdashi is on Friday night. It will be best if you do it in the night; if you do it at midnight it is extremely divine; otherwise certainly do it in the evening.

This time, the speaker says, the Chaturdashi is falling on a Friday. What are you to do on the Friday? On the Friday, every one of you who is listening — he says they will send it out again — the Deepdaan vidhi of Bhairav ji: do it at a Shiva temple, or do it at home, but certainly do it. The Chaturdashi is on the Friday night. It will be best if you do it in the night kaal; if you do it at midnight it is extremely divine; otherwise certainly do it in the evening.

What if a person cannot afford the full deep daan?

People say there is no money for jalebi, none for bada, that they cannot make bada, that they cannot manage so many lamps, that there is an expense of a thousand or two thousand. If a thousand rupees is not possible, he says, there is no difficulty. Do it in whatever is the least you can manage — even if you have only five lamps, five lamps will do. But do it; certainly do it, because it is a written matter.

Bhaiya, there is no money for the jalebi, none for the bada, we will not be able to make bada, it will not be possible; bhaiya, we cannot manage so many lamps; this thing will not be possible; there is an expense of a thousand or two thousand — the speaker rehearses the objections. Whatever has been made, he says, they had shared as well. If a thousand rupees is not being managed, there is no difficulty. Do it in whatever least amount is possible for you. Even if you have only five lamps, five lamps will do. But do it, he says. Certainly do it, because this is a written matter.

Should a listener read the 53rd adhyaya himself?

You may read the 53rd adhyaya in the Shri Kalika Purana, he says, but there is a great deal in it and he will not tell you to read that much, because if you read it you may well become disturbed. Puranas, he says, should somewhere be read, heard and understood only under the guidance of some guru; otherwise people become disturbed, and then the matter becomes something else — you will not understand, and there will be difficulty.

You may read the 53rd adhyaya in the Shri Kalika Purana, the speaker says. There is a great deal in it, and he says he will not tell you to read that much, because if you read it you may well become disturbed. Puranas, he says, should somewhere be read, listened to and understood only under the guidance of some Guru. Otherwise people become disturbed, and then that matter becomes something else again. You will not all be able to understand, he says; there will be difficulty. So understand this much once — that it is a written matter — and therefore certainly do it on that day.

What is the order of what should be done on the Chaturdashi?

Do the deep daan first — that is the very first thing for Bhagavan Bhairav ji, he says. Those who have Bhairav ji's shri vigraha, a temple and so on, and all those who keep a vigraha of Bhagavan Batuk Bhairav ji at home, should do his snan, shringar, pujan, deep daan, arti and havan. Make the whole day Bhairavmaya.

Perform the Deepdaan first, the speaker says. That is the very first thing for Bhagavan Bhairav ji. Those who have Bhairav ji's shri vigraha, a temple and so on, and however many people keep the vigraha of Bhagavan Batuk Bhairava ji at home — his snan, his shringar, his pujan, his deep daan, his arti, the performance of a Havan. On that day, he says, make the whole day Bhairavmaya.

Can bali be offered by cutting a lemon?

Offer bali, he says — offer bali by cutting a lemon. People at home are afraid of the cutting of a lemon. If there is a professor of chemistry, he says, let him explain what potassium or whatever it is they apply to the knife; apply that, cut it, and frighten everyone — look, red blood is coming out, you people do not do puja, tantra has been done upon you. Use that kind of knife especially for the one who chatters most, so that blood comes out of the lemon. By saam, daam, dand and bhed, he says, take the sharanagati of Bhairav so that protection may happen.

Offer bali, the speaker says. Offer bali by cutting a lemon. The people at home are frightened of the cutting of a lemon. If there is some professor of chemistry, he says, let him explain — they apply some potassium or something to the knife; apply that, cut it, and frighten everyone. Look, red blood is coming out; you people do not do puja, tantra has been done upon you. For the one who chatters the most, he says, use that kind of knife especially, so that blood comes out of the lemon. By whatever means, by saam, daam, dand and bhed, take the sharanagati of Bhairav so that protection may happen. For the protection of your family you should do this, he says. Apply bhed, take Bhairav's shelter. Afterwards they will give the buddhi and set it right, but bring them in and fulfil your responsibility. On that day, become Bhairavmaya.

Where should the Mahabhairav mantra be japped?

If possible on that day, he says, do the pujan in the day and certainly also in the night, and go to a Shiva ji temple for the japa of the mantra of Mahabhairav ji. If you have not done Mahabhairav until now, then whoever your kula devata may be, you can certainly go to a Shiva ji temple and do the japa.

The second matter, the speaker says, is that if it is possible on that day, then do the pujan in the day, and certainly do it in the night as well. And go to a Shiva ji temple for the japa of the mantra of Mahabhairav ji. If you have not done Mahabhairav until now, then whoever your kula's devata may be, you can certainly go to a Shiva ji temple and perform the japa.

Why should ugra pujan not be done at home in certain households?

As he often says, if the household deities include some brahma who is worshipped, or some deity of the bhoot-pret yoni who has come to be worshipped and whom you worship in a deva form, then the pujan of Baglamukhi Mai, the pujan of Sarveshwar, the ugra pujan of Batuk Bhairav ji, the pujan of Mahabhairav ji and the japa of Hanuman ji's Badvanal will all cause them distress. So do not do that thing at home, if that is the case — there is a method by which they are not distressed, but at least go to a Shiva temple and do it. Keep it to five malas, he says, and it will be of great use.

As we often say, the speaker notes, if the household deities include, for instance, some brahma who is worshipped, or some deity of the bhoot-pret yoni who has come to be worshipped and whom you are worshipping in a deva form — then the pujan of Baglamukhi Mai, the pujan of Sarveshwar, the ugra pujan of Batuk Bhairava ji, the pujan of Mahabhairav ji, and the japa of Hanuman ji's Badvanal will cause them distress. So do not do that thing at home, he says — if it is that way, that is. But there is a method for it in which they are not distressed. At the very least, go to a Shiva temple and do it. But keep it to five malas, he says; it will be of great use.

What should existing Mahabhairav upasakas do on the Chaturdashi?

Those who have been performing the upasana of Mahabhairav from before, doing the japa of his mantras and his sadhana, should either begin from that day and do a seven-day or an eleven-day sadhana, and failing that certainly do at least one day's. Even eleven malas of only the mantra japa, he says — he is not speaking of the stotra; the Mahabhairav Stotra given by the swami of the Datia Peeth is not the subject here, and its dedicated video covers the whole vidhi vidhan.

And those who have been performing the upasana of Mahabhairav from before, who have been doing the japa of his mantras and doing his sadhana, the speaker says, should either begin from that day and do a seven-day or an eleven-day sadhana; and failing that, certainly do at least one day's. Even eleven malas of only the mantra japa — he is not speaking of the stotra. The Mahabhairav Stotra, which was given by the swami ji, by the Maharaj ji of the Datia Peeth, is not the subject now; it is not being discussed. Only the mantra within it, he says, which has been discussed on the channel several times, and for which there is a separate dedicated video covering the whole vidhi vidhan.

How many malas and how much havan are prescribed for Mahabhairav?

He is not discussing the vidhi vidhan either, he says — only the ordinary japa of the mantra. From five malas up to eleven or twenty-one malas, as much as is possible. And as much havan as is possible: do it of one mala, or do it of eleven malas.

We are not discussing the vidhi vidhan either, the speaker says — only the ordinary japa of the mantra. From five Mala up to eleven or twenty-one malas, as much as can be done. And as much Havan as is possible. Do it of one mala, or do it of eleven malas.

A mail from Vindhyachal offered to join the shamshaan havan and asked what to bring, thinking of 108 eggs

A remarkable mail came, he says: that since you people will be having Tara Mai's havan performed in the shamshaan, and since I am in Vindhyachal, I will come along and sit in the shamshaan havan too; tell me what to bring, and I am thinking of bringing 108 eggs and offering an egg ahuti. Now consider, he says, a person who is not initiated. One is not to become over-motivated like this — that because the Shmashan Bhairav has been discussed, now the ahuti will be right on a shamshaan pyre. No, no, no, no.

There is a question the over-motivated people sometimes ask, the speaker says. A mail came, bhaiya, and it was a remarkable mail. Bhaiya, it is like this: you people will be having Tara Mai's Havan performed in the shamshaan. So I am thinking that I am here in Vindhyachal now, so I will come along too; I will sit in the shamshaan havan as well. What will you do sitting in a shamshaan havan, he asked. But tell me what to do and I will bring something along. What will you bring? So I am thinking I will bring 108 eggs and offer an egg ahuti. Now tell me, he says: a person who is not initiated. One is not to become over-motivated in this way, that now that the Shmashan Bhairav has been discussed, off we go, the ahuti will now be right on the shamshaan pyre itself. No, no, no, no.

Practise according to your own condition and standing until a guru is met; no one has been bound to more

Wherever you are, in whatever condition you are, according to whatever your own standing is — do it that way for now, he says. When a guru is met in that manner, then it will proceed accordingly from there. He says he has not bound anyone: that you have been initiated by us, or that you regard us as guru and therefore cannot go anywhere. Go as you please. There is no shortage of vidwans in the world; take the shelter of whoever satisfies your curiosities and contents you on all your subjects.

Wherever you are, in whatever condition you are, according to whatever your own standing is — do it in that way for the present, the speaker says. When a Guru is met in that manner, then it will proceed accordingly from there. His own position, he says, is that he has not bound anyone: bhaiya, that you have been initiated by us, or that you regard us as your guru and therefore cannot go anywhere. Go as you please. There is no shortage of vidwans in the world, he says. Whoever quietens your curiosities and satisfies them, and whoever you take shelter with, let them content you on all your subjects — take their sharanagati.

What if your guru does not give you time?

You go to someone, impressed by his thoughts and learning, and he cannot give you time, he says — and then you comment, bhaiya, I went, he was so learned, but he does not give us time. Bhai, a man's time is limited for everyone. He may have his own personal sadhana, his own personal life, his own subject. You should not be disheartened. If you are directly initiated by him, then not that he is not giving time so we should leave; there will be difficulty, and that itself is a kind of test — undergo it.

Where the difficulty arises for you, and when you then come back, and what we then say — understand this too, the speaker says. You go to someone, impressed by his ideas and his learning, and he is not able to give you time. So bhaiya, everyone's time as a human being is limited. Your guru is not giving you time and you comment: bhaiya, we went, he was so learned, but he does not give us time. Bhai, he may have his own personal sadhana; he has his own personal life, his own subject. You should not be disheartened. If you are directly initiated by him, then it should not be that he is not giving time and therefore we are to leave so quickly. There will be difficulty; that itself, in a manner, is a test — undergo it.

What if your guru criticises someone in front of you?

The second subject, he says, is that they speak ill of someone, and you report it to him. In what context they are criticising, neither you nor we can know — they are learned men. Who knows whether they criticise in order to test your mind, to see what is in it; who knows whether they know us and are criticising us before you so that you will say four things and they will then understand what is going wrong. If there really is ill will in your mind towards the one being criticised, then express it there — there is no need to hide it; say that yes, there is that much wickedness in him.

The second subject, the speaker says, is that they criticise someone. You tell us this — that they criticise. In what context they are criticising, neither you nor we can know. They are learned men. Who knows, he says, whether they criticise in order to examine your mind, to see what is within it. Who knows whether they know us and are criticising us in front of you so that, when we criticise before him, he will say four things and we shall then understand what mischief he is up to. The one they are criticising, they may well know, and they may be wishing to sound the depths of your mind. If there is genuinely ill will in your mind towards the one they are criticising, then express it there; there is no need to hide it. Say that yes, there is this much wickedness in him, it is like this, like that, and tell it.

How do you tell a real test from real jealousy in a guru?

The second reality, he says, is that those who are genuinely jealous will become clear to you. You are a steady sadhak. What are we giving you here? We are not giving you any kula parampara, he says, but we are making you so strong that whatever parampara you enter, your guru is blessed that he has got a disciple. He wants no honour there and no one will ask after him; neither you nor your guru will know him. But because your foundation will be so firm, you will learn and understand the subjects of that parampara at once and go forward. If they begin to resent that, he says, then understand that something is wrong.

Then, in accordance with that, they will tell you to do japa, or will not meet you, or will trouble you, the speaker says — but they are not actually troubling you; somewhere they are testing and cleaning you. And this, he says, is when the guru is worthy and possessed of samarthya. The second reality is that those who really are jealous will become clear to you. You are a steady sadhak. What are we giving you here? We are not giving you any kula parampara, he says, but we are making you strong enough that whatever parampara you go into, your guru is blessed — yes, I have got a disciple. I want no honour there, he says; no one will ask after me, neither you know me nor will your guru know me. But your firmness will remain, your foundation will be so strong, that you will learn and understand the subjects of that parampara at once and go forward. If they begin to resent this subject, he says, then understand that something is wrong. However learned a person may be, if you are grasping something very quickly — the matter of a test and the matter of jealousy is such that anyone can tell what is going on. If you then feel that a different thing altogether is going on here, and your steady mind has become unsteady and you cannot accept it, then there, calmly, you can take some other decision. Therefore, before accepting anyone, think a thousand times and then decide and go forward.

Why does a guru scold a disciple after diksha?

So long as there is no responsibility upon you, he says, you will leave a person free. The day you give diksha the responsibility becomes yours, and then you will certainly shout at him. If we gave someone diksha and said go, do the japa, and then saw that a whole year had passed and he had not done even one lakh japa, irritation would certainly grow. We would give two or four slaps — why did you come to me for diksha when all you wanted was to wander about: guru ji, just now it is Manali, guru ji, just now it is Switzerland, guru ji, just now we have come to see fish in the Andaman and Nicobar. It is good, he says, that we do not give diksha.

And this is the reason, the speaker says: so long as there is no responsibility upon you, you will leave a person free. The day you give Diksha, the responsibility becomes yours, and then you will certainly shout at him. If we gave someone diksha — yes, go, do the japa — and then saw that a whole year had passed and he had not even done one lakh japa, then irritation would certainly grow. We would give two or four slaps: why did you come to me for diksha when all you wanted was to roam about — guru ji, just now it is Manali; guru ji, just now it is Switzerland; guru ji, just now we have come to look at fish in the Andaman and Nicobar. We would find a shoe and beat him with it. It is good, he says, that we do not give diksha; otherwise everyone would run from here after a beating.

What should a disciple do about the purashcharan the guru orders?

Become industrious, he says: when you go to such a guru, understand the whole vidhi vidhan from him, and once initiated, do it. If the guru has ordered you towards some purashcharan and given you a hundred days, then do it in fifty if you like, but do it first. When by doing it you show your worth according to your capacity — prabhu, we are able to do it — then he will give you his own subjects. You cannot come and say, bhaiya, we have come having done so much sadhana, we have come having done five crore panchakshari japa; for him you are negligible. Take it, he says, that it is because of the five crore japa that you got that parampara — not that having done five crore you will get everything at once.

Become industrious, the speaker says. When you go to such a guru, understand the whole vidhi vidhan from the guru ji, and when you have been initiated, then do it. If the guru has commanded you towards some PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., and if he has given a hundred days, then do it in fifty days if you will, but do it first. When, by doing it and doing it, you show him your worth in accordance with your capacity — prabhu, we are able to do it — then he will give you his own subjects. You want to say straight away: bhaiya, we have come having done so much sadhana, we have come having done five crore panchakshari japa. For them you are negligible, he says. Take it this way, that it is because of the five crore japa that you obtained that parampara. Do not think that having done five crore you will go there and everything will be given to you at once. It will not be given; that cannot happen. What is to be obtained by you will be obtained when your guru shows grace.

There should be no distinction between the mantra, the guru and the aradhya, and he himself sees his guru as Bhagavati made manifest

Whoever the guru may be, he says, he himself sees his guru in the form of Bhagavati made manifest; it has been said that there should be no distinction between the mantra, the guru and the aradhya. Take this as his guru mantra: whether you regard him as an elder brother, a son, a guru, a friend or an enemy, and even if you bear him ill will, if you are on the path of sadhana then you are dear to him — so long as you do not become vidharmi. Keep the ill will if you wish, he says; that is a personal matter of disagreement. But if you are doing sadhana, then somewhere there will be some protection, sometime Bhagavati will give buddhi, sometime you will be of use to someone and will strengthen Sanatan.

And whoever the guru may be, the speaker says, his own heart is this: he sees his guru in the form of Bhagavati made manifest. It has been said, has it not, that there should be no bheda between the mantra, the guru and the aradhya. So understand this as his Guru mantra: if you regard him as an elder brother, as a son, as a guru, as a friend, as an enemy, if you bear him ill will — but if you are on the marga of sadhana, then because if you are a Sanatani you are somewhere dear to him, so long as you do not become vidharmi. Whatever it may be, keep the ill will, there is no difficulty; ill will towards someone, a disagreement of views, is a personal matter, he says. But if you are performing sadhana, then somewhere there will be some protection; sometime Bhagavati will give buddhi; sometime you will be of use to someone and will strengthen Sanatan. So remember this guru mantra always, he says: never make a distinction between your guru, your aradhya, and the mantra you have taken for life.

Should a disciple look at the guru's worldly faults?

Stop looking at what faults there are in the guru who is seated before you in a murta swaroop, in the form of Bhagavan, he says — that he eats khaini, or drinks liquor, or smokes cigarettes, or smokes ganja. Bhai, you were initiated by him having thought something; you accepted the guru having seen some quality. It is a separate matter if he really is like that. Otherwise, he says, there are many siddha purushas for whom all of this is a reason, and the laukik and paralaukik worlds are two entirely different forms.

In the murta swaroop, in the saksat swaroop, in the form of Bhagavan in which your Guru is seated, the speaker says, stop looking at what faults are in him. That he eats khaini, or drinks liquor, or smokes cigarettes, or smokes ganja. Arey bhai, he says, you were initiated by him having thought something. You took a guru having seen some quality in him. At that time — now this is a separate matter, if he really is like that. Otherwise, he says, there are many siddha purushas for whom all of this is a reason: the laukik jagat and the paralaukik jagat are two entirely different forms.

Does a sadhak show his real form in the world?

In the laukik jagat, he says, no sadhak is ever going to show his mula swaroop — remember this. At most, those sadhaks who are before society for the welfare of society have to show it, and that is necessary too; not all will hide it. But most sadhaks, who work behind society or who have no concern with society at all — only their disciples have concern with them — are never going to show their mula swaroop. In paralaukik activities, or at the time of sadhana and anushthan, you may have the darshan of their divine forms.

In the laukik jagat, the speaker says, no sadhak is ever going to show his mula swaroop. Remember this. At most — yes, those who are before society for the welfare of society have to show it, and that is necessary too. Not all will conceal it. But most sadhaks, who are working behind society, or who have no concern with society at all and whose disciples alone have concern with them, are never going to show their mula swaroop. In the paralaukik swaroop, in paralaukik activities, or at the time of sadhana and anushthan, you may have the darshan of their divine forms.

How can a genuinely deceitful guru be recognised?

Those who are in truth deceitful, he says, will do such a thing that you will understand you have been caught in verbal cleverness and your story here is finished. Understand one thing about such people: according to them only they themselves are right in the world and everyone else is wrong. Eko'ham dvitiyo nasti — what Jagadamba said, that I alone am and there is no second, these people say of themselves: bhaiya, there is only us and no one else, all the rest are frauds and hypocrites, nothing happens, nothing happens. When this begins, he says, the morale of a sadhak starts to break.

And those who are in truth deceitful, the speaker says, will do such a thing to you that you will come to understand that we, caught here in verbal skill and cleverness of speech, have had our story ended. Understand one subject about such people: according to them, only they themselves are right in the world and all other people are wrong. The transcript records the phrase as: एको हम द्वितीयो नास्ति. What Jagadamba said — that I alone am, there is no other — these people say the very same of themselves, he notes: bhaiya, there is only us, no one else; all the rest are frauds, all the rest are hypocrites; nothing happens, nothing happens, there is nothing in the world. If this begins to happen here, he says, then what occurs is that the morale of the sadhak begins to break. If you do not even wish to listen, the sadhak's morale will break.

How much of an anushthan is actually shown in a video?

Take their own uploaded fifteen-minute video of a whole anushthan, he says. He thinks at least fifty people had joined that anushthan, yet not even those fifty watched the full fifteen minutes — the algorithm shows five to six minutes, ending at seven; perhaps one percent watched fifteen minutes, and a few to the end. So know, he says, that not even fifteen percent has been uploaded to you. Those initiated in some parampara will be understanding what is going missing in it. We cannot do that, he says. The subject of mudra you will never get to see in your life, and know that mudra is what occurs most of all.

And one more subject, the speaker says. Take their own things: a fifteen-minute video was uploaded of the search engine anushthan and everything, the whole matter in fifteen minutes. In those fifteen minutes you are watching, you feel it is too long, that so much has happened, and you do not watch it; you leave it. He thinks at least fifty people had joined that anushthan, at least fifty. But not even those fifty watched the full fifteen minutes — the algorithm shows five to six minutes, finished by seven minutes. Perhaps one percent watched the fifteen minutes; a few watched to the end. So know, he says, that not even fifteen percent has been uploaded to you yet. Not even fifteen percent of that video is uploaded, if one considers the whole original substance of it. Those who are initiated in some parampara will be understanding how it works and what things are now going missing in it. That we cannot do, he says. A great many subjects of MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning. you are never going to see in your life. And know this about the subject of mudra: that it is what occurs most of all, most of all.

What is wrong with channels that publish kula parampara material openly?

It is not necessary that a guru will show you everything at once, he says; one who shows you a great deal at once is trying to impress you. There are many channels on YouTube putting out publicly, in great detail, the hidden things that should stay within a kula parampara. And the public then does what it has no adhikara to do; doing it, it runs into difficulty, and then it abuses — you told us this would happen and this is what has happened to us. He does not know, he says, that there is a hair's breadth of difference between the bhutani mudra and the mahayoni mudra, and where the mistake occurs the story changes: in Bhagavati's place, a bhutani — there will be a scandal.

And it is not necessary that your guru will show you everything at once before you, the speaker says. Understand that one who shows you a great deal at once is trying to impress. Because it is going on, he says: look at YouTube, there are so many channels putting out publicly, in great detail, all the hidden things that ought to remain within a kula parampara. And what is the public doing with it? One who has no AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner. begins to do it. Doing it, he runs into difficulty. Running into difficulty, he begins to abuse — read the comments: you said this would happen by doing this, and this is what has happened to us. Now he does not know, he says, that there is a hair's breadth of difference between the bhutani MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning. and the mahayoni mudra, and where the mistake occurs the story changes. He simply goes on doing it. In Bhagavati's place, a bhutani. There will be a scandal.

What should a channel show publicly instead of kula parampara material?

It is for this reason it was said that vidya should not be taken by theft, he says. Do not show such things by which people may learn something wrong, or attempt theft, or run into difficulty. Show only that by which people are inspired: show the path of the Saptashati, so that they read it and read it again, so that their Sanskrit is purified, so that they learn to recite the Saptashati in Sanskrit, learn to recite it with force, learn to perform havan for it.

That is the whole trouble, the speaker says. It is for this reason that it was said vidya should not be received by theft. Do not show such things by which people may learn something wrong, or attempt to steal, or run into difficulty. Show only that by which people are inspired. Show the path of the Saptashati, he says, so that they read it and read it; so that their Sanskrit is well purified; so that they learn to perform the Saptashati path in Sanskrit; so that they learn to recite with force; so that they learn to perform Havan for it.

In what form might a guru actually appear?

The day Bhagavati shows a long grace, he says, it may be that a man smoking a bidi and blowing out smoke, whom you take for an ordinary person, will himself come to you, take you by the hand and say, come, let me show you what it is. Not in stories, he says — in actual life it will be like this. Then he will grant the darshan of his mula swaroop: see, this is how it is with us, now you become initiated. Who knows, he says, whether he was sitting there smoking that bidi for your sake alone, waiting for the time when you would come.

Those things that are traditional, the speaker says, the day Bhagavati shows grace, the day she shows a long grace, it may be that a man smoking a bidi and blowing out the smoke, whom you take to be an ordinary person, will himself come to you, take you by the hand and say, come, let me show you what it is. Not in stories and kathas, he says — in real life, in actual life, it will be just like this. Then he will grant the darshan of his mula swaroop: see, this is how it is with us; now you be initiated. Who knows, he says, whether he was sitting there smoking that bidi for your sake alone, waiting because he will come and his time will arrive. Gurus, he says, are just like this.

What if you think you are too insignificant for a guru to come?

You think a guru will hardly come for one insignificant person like us, he says; even doing this much, no guru can ever come here, we will never get a guru. No, babu, he says, you are very wrong. One soul can accomplish the welfare of many crores of souls. If you are making yourself endowed with that capacity, then for you alone Bhagavan Datta will certainly come in bodily form; that pure purush will come and initiate you himself. And it is no exaggeration to say that what you ought to get, you may sit at home shut in and not go out, and they will come to your house and give it to you. This, he says, is his belief and his experience.

And one more subject, the speaker says. You think that a guru will hardly come for one insignificant person like us; that even doing this much, no guru can ever come here; that we will never get a guru. No, babu, he says, you are very wrong. One atma can accomplish the welfare of many crores of atmas. If you are making yourself endowed with that capacity, then for you alone Bhagavan Dattatreya, in a bodily form, will certainly come to you. That pure purush will come himself and initiate you. And if we say this, he adds, there is no exaggeration in it: what you ought to receive — you may sit at home shut in and not go outside, and they will come to your house and give it to you. This, he says, is his belief and his experience.

The guru subject was taken up because many have been disturbed since the Kumbh and have taken diksha in several places

He discussed what is not to be done, what is to be done and how to decide, he says, because he feels that from the Kumbh until now a great many people have been disturbed. Several have taken diksha in several places and various things have happened. He cannot say it publicly, because their gurus are of a great and good level; so people are somewhere becoming negative — we heard this, we saw that, they say they are doing so much. Keep patience, he says.

What is not to be done, what is to be done, how to take a decision — he has discussed all this, the speaker says, because he feels that from the Kumbh until now a great many people have been disturbed. Several people have taken diksha in several places, and various things have happened. Now it cannot be said publicly, he says, because their gurus are great, of a good level. So somewhere people are becoming negative — arey bhaiya, we had heard this, we had seen that, they say they are doing so much. Keep patience, he says. But it is all right.

How should one behave if the guru grows angry?

There is deficiency and excess within everyone; all are human, he says. One should not be exasperated, and should not run off like that — learn to keep patience. And if the guru says something in anger and we run away, that too is improper. Put your ego aside and go to the guru. Whoever your guru may be, whoever initiated you, when you go to the guru, the guru is a father and you are a son, or you are his daughter. So set your pride aside and go to the guru, so that if he says something you should not take it badly.

Within everyone, the speaker says, all being human, there is deficiency and excess. One should not be exasperated, and should not run off like that. Learn to keep patience. And if the guru grows angry and says something, and we run away, that too is improper. Put your ego aside and go to the Guru. Whoever your guru may be, whoever you were initiated by — when you go to the guru, the guru is a father, and you are a son, or you are his daughter. So place your ahankar to one side and go to the guru, so that if he says something you should not take it badly.

What if the guru forbids charan sparsh?

It is not the case that because the guru ji said charan sparsh is stopped, we should then not bow to him, he says. If we do the charan sparsh of Mai and do not do the charan sparsh of the guru ji, will Mai be pleased there? Mai will throw you down at the threshold if the guru is disrespected. If he has become a guru, then a guru is a guru; then he is Jagadamba herself. What he does and how he does it is his leela.

It is not the case, the speaker says, that the guru ji said charan sparsh is stopped, so should we then not bow to him? If we perform the charan sparsh of Mai, of everything of Mai, and do not perform the charan sparsh of the guru ji, will Mai be pleased there? Mai will throw you down at the threshold, he says, if the guru is disrespected there. If he has become a guru, then the guru is a guru. Then he is Jagadamba herself. What he does and how he does it is his leela.

What does the speaker say about a child who dies young?

The dead child of your house, he says, will be masan for the world; for you he is a deva manush. Remember that so long as he holds that yoni and has not accepted sadgati — there is a dedicated video on it — a child who dies under thirteen years, under seven years, may be made siddha in the masan form by the world, and asked to do this and that. For you he is not masan; for you he is not the deity of the masan; for you he is the deity of the house. If you have a kuldevi, if you have a kul devata, they will nourish and maintain him, and with shakti and samarthya he becomes yours as a gana, a servant, a parshad — he becomes your personal property. But to discuss this further, he says, would become unshastric.

As we say, the speaker notes: what for the world is a masan will be, for you, a deva manush — the dead child of your house. Remember it so long as his yoni lasts, so long as he has not accepted sadgati; there is a dedicated video on that. A child who dies at less than thirteen years, less than seven years of age, may be made siddha by the world in the Masan form; the world may ask of him, saying he will do this and he will do that. For you he is not masan. For you he is not the deity of the masan. For you he is the deity of the house. If you have a Kuldevi, if you have a kul devata, then they will nourish and maintain him; with shakti and samarthya, in the form of a gana, in the form of a servant, in the form of a parshad, he becomes your personal property. But if we discuss further upon this, he says, it will become unshastric.

What does the speaker say must be carried together?

Everything is to be carried along, he says: the lok vyavahar of tantra is also to be carried; what is shastrokta is also to be carried; the philosophy is also to be carried. But it must also be understood which is to be applied where, and how it is to be carried. Take everyone along; nothing is to be left out. You are not to make flowers in a lamp all day; and it is not that we will not light an akhand jyot or a lamp — we will do all of it, but by the vidhi, taking everyone along. Nothing is small and nothing is great; all are to be carried together.

All of these things are to be carried along, the speaker says. The lok vyavahar of tantra is also to be carried along. What is shastrokta is also to be carried along. The philosophy is also to be carried along. But which is to be applied where, and how it is to be carried — this too must be understood. Everyone is to be carried along; nothing is to be left behind. You are not to be making flowers in a lamp all day, he says. And it is not that we will not kindle an Akhand Jyot and will not light a lamp — we will do all of it, but we will do it by the vidhi, and we will carry everyone along. Nothing is small, nothing is great. All are to be carried together. We keep this subject in mind, he says.

Of the three Mahabhairav anushthans only the rajasik one's video is put up; shamshaan material is never shown at all

One anushthan of Mahabhairav is of the shamshaan, he says, and the second is a rajasik anushthan. The rajasik one will be the one whose video is put up; of the shamshaan one they never put up any material at all, and it should never be shown. And the third, because it is Hanuman Jayanti, is of Panchmukhi Hanuman ji, of Markateshwar Hanuman ji — who is also called shamshani, masani Hanuman ji — and of Bal Hanuman ji in particular, in the night kaal.

The anushthan of Mahabhairav, the speaker says, is one of the shamshaan; the second is a rajasik anushthan. The rajasik anushthan is the one whose video will be put up. Of the shamshaan one, he says, we never put up any material at all; it should never be shown. And the third, because it is Hanuman Jayanti, is of Panchmukhi Hanuman ji, Markateshwar Hanuman ji, who is also called shamshani, masani Hanuman ji. Of him in particular, of Bal Hanuman ji, in the night kaal — that is theirs.

What should be done at home on Hanuman Jayanti itself?

We will do all of this, he says, but do not sit comfortably at home eating jalebi. On the day of the shamshaan, when it is Mahabhairav, do the deep daan of Mahabhairav; and on the day of Hanuman Jayanti perform a havan with the Hanuman Chalisa, with your family — at the least, do it with the family. It is a Saturday, and Saturday too is Hanuman ji's day. The time of Shani Dev is running, he says; Shani Dev is very dangerous, and if you wish to be saved from him, then perform a havan of the Hanuman Chalisa with your family.

So we shall do all of this, the speaker says, but you should not sit comfortably at home eating jalebi. On the shamshaan day, the day on which it is Mahabhairav, do the Deepdaan of Mahabhairav. And on the day of Hanuman Jayanti, perform a havan with the Hanuman Chalisa, with your whole family. At the very least, do it with the family. It is a Saturday, he says. It is Hanuman ji's day; today is Tuesday, that day is Saturday, and Saturday too is Hanuman ji's day. And the time of Shani Dev is running. You all have to be saved from Shani Dev, do you not. Shani Dev is very dangerous. If you wish to be saved, then perform a havan of the Hanuman Chalisa with your family.

How should Hanuman ji be worshipped that morning?

On the Saturday it is the Purnima, Hanuman ji's jayanti, he says. Morning, noon or evening, whenever suits you; if it can be done early in the morning, that is very good. If there is a shri vigraha or a photograph of Hanuman ji at home, perform his shringar. With a paan leaf, with a peepal leaf on which the beej mantra of Ram ji is written, with a leaf of tulsi ji, perform the archan; perform archan with red flowers, do a sahasrarchan and so on, very beautifully — and after that perform a havan of the Hanuman Chalisa with your family.

On the Saturday, the speaker says, it is the Purnima; it is Hanuman ji's jayanti. Morning, noon or evening, whenever is your own; if it can be done early in the morning, that is very good. If there is a shri vigraha or a photograph of Hanuman ji at home, then perform his shringar. With a paan leaf, with a PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. leaf on which the beej mantra of Ram ji is written, with a leaf of tulsi ji, perform the archan. Perform archan with red flowers; perform a sahasrarchan and so on for him, very beautifully. And after that, perform a havan of the Hanuman Chalisa with the family.

The sankalp is at least 108 trikon parikramas within this samvat, whether by 108 people or as 108 complete rounds

The sankalp he has taken, he says, is that in this Sanatani year, in this whole samvat, there should be at least 108 parikramas — of 108 people, or 108 complete parikramas — of the trikon.

And the sankalp he has thought of, or rather taken, he says, is that in this Sanatani year, in this whole samvat, there should be 108 parikramas — of 108 people, or at least 108 complete parikramas of the Trikon Parikrama.

Why does the speaker say the trikon parikrama is necessary?

The parikrama of the trikon is very necessary, he says; only when you perform the trikon parikrama will we be freed from the debt we carry. He clarifies that he is not speaking of financial debt but of the debt of karma, of prarabdha, because of which people are suffering — going there, he says, one will be freed from it.

Because the parikrama of the trikon is very necessary, the speaker says. Only when you all perform the trikon parikrama will we be freed from the rin that is ours. When we are freed of the rin, freed of the debt — he is not speaking of financial debt, he says. The debt of karmas, of PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., because of which people are suffering — by going there, bhai, one will be freed of it.

A twelve-year dacoity case ended after one trikon, in an account of a disciple of Kinaram Baba

He recalls a post he will put up, of a story he cannot recall correctly — it was of the disciple of Kinaram Baba, of Bhagavan Ram, or perhaps of Vishal Baba, one of the two — in which someone had a case of dacoity or something running against him for twelve years, and only one trikon was performed, and in that single trikon everything was done. It could have run another twelve years, he says, but by performing the trikon the prarabdha was destroyed at once, because its fruit is immediate.

He says he will put up a post about it. It was, he thinks, of the disciple of Kinaram Baba — of Bhagavan Ram, or perhaps the matter was of Vishal Baba; of one of the two, he says, the katha does not come to him correctly. Someone had a case of dacoity or of some such thing running against him; twelve years had already passed. Only one trikon was performed, and in that single trikon everything was accomplished. It could have gone on for another twelve years, he says, but by performing the Trikon Parikrama the prarabdha was destroyed at once, because its fruit is immediate. So perform the trikon, he says.