What Mahashivratri Commemorates, and How the Pitrs First Arose — Rudra Samhita, Sati Khand

The Sati Khand is read to settle whether the pitrs existed already or arose only after someone attained death.

The speaker announces that from the Sati Khand of the Rudra Samhita in the Shiv Mahapuran they will learn how the pitrs first arose: whether pitrs came into being only after the world was made and someone attained death, or whether the pitr yoni was already fixed by God, the pitrs standing in a divine form from before.

The subject named at the opening is the Sati Khand of the Rudra Samhita within the Shiv Puran, and within it the question of how the Pitr first came into existence. He puts the two possibilities plainly. Either pitrs were made when, the world having been created, someone attained death and so became a pitr; or the pitr yoni had already been determined by God, and the pitrs are present in a divine form from before. This, he says, is a subject it is necessary to know.

What does a chamatkar mean for a new sadhak?

He says chamatkar is a separate subject, but for new sadhaks the miracle is simply this: that you get an experience of something connected with your own life, and especially that knowledge is obtained. If the buddhi begins to open and sadbuddhi begins to be received, that is the greatest thing.

Reporting that around fourteen or fifteen people had personally messaged to say they had performed the puja of all four prahars for the first time in their lives, and had found it easy rather than the difficult thing they had assumed, he says the same of experiences on the night. Chamatkar, he says, is a separate subject. For new sadhaks the miracle is that you receive an experience of something connected to your own life, and in particular that knowledge is obtained. If the buddhi begins to open, if sadbuddhi begins to be received — that, he says, is the greatest thing of all.

What are scholars now claiming about Mahashivratri?

That the wedding of Shiva and Parvati did not happen on Mahashivratri and is described in no Purana; and, from others, that Shiva appeared for the first time as a Jyotirlinga that night. The speaker says the second group is speaking wrongly too, because he did not appear on that day either.

Everywhere, he notes, the wedding of Shiva and Parvati is shown on Mahashivratri. And learned people are now saying that no, the wedding did not take place on that day, and that its description is found in no Purana at all. So, he asks, why do we show the wedding on that very day, and where did the custom come from? Something else happened on that day. What was it? Others, he says, are saying and posting that Shiva appeared for the first time as a Jyotirlinga on that night, and that this is why we keep Shivratri. That, he says, is also being said wrongly — he did not appear on that day.

Listeners who kept Mahashivratri must clear the doubt at once, or the fruit of their gathbandhan puja is lost.

Because his listeners kept Mahashivratri the previous day and performed the gathbandhan puja of Shiva and Jagadamba. If a doubt now sits in the mind about it, he asks, how will the fruit of that puja be obtained at all? The doubt must be removed, so he places the subject before them.

He says the whole matter will be set out separately with pramaan, showing where and how it stands, but that it should be known in brief today. The reason is immediate. His listeners kept the festival the day before, and performed the puja of the gathbandhan of Shiva and Maa Jagadamba. If a doubt now enters the mind, he asks, how will the fruit of that puja be obtained? That doubt must be removed, and that is why he places the subject before them now.

When did Shiva first appear as a Jyotirlinga?

On the Tritiya tithi of the Krishna Paksha of the month of Margashirsha, he says — which they had already learned in the opening Vishveshvara Samhita while listening to the Shiv Mahapuran katha — and not on Mahashivratri.

Since they are already hearing the katha of the Shiv Puran, he says, they have learned this in the Vishveshvara Samhita at the beginning. There it is that Shiva appeared in the form of the Jyotirlinga on the Tritiya tithi of the Krishna Paksha of the Margashirsha month — and not on Mahashivratri.

What happened on the night of Mahashivratri?

On the night of Mahashivratri, he says, Shiva appeared before Brahma and Vishnu in an embodied form, in the Panchanan swaroop. The Pranav, the Gayatri and the Panchakshari mantra — all three — arose that day from the mouth of Shiva, and the guru diksha of these three was received by Brahma and Vishnu.

On the night of Mahashivratri, the speaker says, Shiva appeared before Brahma and Vishnu in a form with shape — the Panchanan swaroop. The Pranav, the Gayatri Mantra and the Panchakshari Mantra: the origin of all three was from the mouth of Shiva on that day, and the guru diksha of all three was obtained by Brahma and Vishnu. The first guru-shishya parampara that ever began, he says, began from that night of Mahashivratri, from that very day.

Brahma and Vishnu became the first disciples of Shiva and Parvati, and Shiva gave the boon that the night would be famed as Mahashivratri.

Having taken diksha they became the first disciples of Shiva and Maa Parvati, and both of them then performed the puja of Shiva. Shiva gave the boon of Mahashivratri by saying that this night would become famous by the name of Mahashivratri.

After Diksha was received, he says, Brahma and Vishnu became the first disciples of Shiva and Maa Parvati. Both of them, having obtained diksha, then performed the puja of Shiva. And Shiva gave the boon of Mahashivratri by speaking these words: that this night would be famous by the name of Mahashivratri.

On which tithis is the wedding of Shiva and Parvati placed?

On the question of the wedding he sends the listener again into kalpa bheda. Different Puranas carry slightly different descriptions, given indicatively. Two are given chiefly: Margashirsha Krishna Paksha Dwitiya tithi, and Vaishakh Shukla Panchami — that on these days the wedding of Bhagavati Parvati and Shiva took place.

On the wedding, he says, one must go once more into kalpa bheda. In different Puranas slightly differing descriptions will be found, given in a sanketik way; he says the full lagna patrika and the rest will be placed before the listeners soon. Two are named as the chief ones. The first is the Dwitiya tithi of the Krishna Paksha of Margashirsha. The second is Vaishakh Shukla Panchami. On these days, it is said, the wedding of Bhagavati Parvati and Shiva took place.

Does Shiv Navratra begin from Pratipada or from Panchami?

In the Shiv Navratra too it has been held that the wedding took place, up to Saptami, on the Naumi. But then, he asks, which day is being taken as the Naumi — since Shiv Navratra is begun from Panchami and not from Pratipada. Differences of opinion arise, he says, precisely because people do not put shastra pramaan forward.

In the Navratri that is Shiv Navratra, he says, it has also been held that the wedding took place — up to Saptami, on the Naumi. But then which day is being reckoned as the Naumi? Shiv Navratra, he points out, is begun by them from Panchami and not from Pratipada. So in this too a difference of opinion arises. If you will not put shastra pramaan forward, he says, there will be difference and there will be confusion.

What is the reality behind the Mahashivratri wedding?

The reality begins with Bhagavati Sati burning her own body in the yajna fire. Shiva, taken by moha, carried her and began to roam the whole brahmand; and by the Sudarshan chakra, sent by Vishnu, the body of Bhagavati Sati was divided into pieces.

The actuality, he says, is this. When Bhagavati Sati underwent sati dah — that is, reduced her own body to ash in the yajna fire — Shiva, seized by moha, took her up and began to wander through the entire brahmand. Then, by the Sudarshan chakra of Vishnu, when the chakra was set going, the body of Bhagavati Sati was divided, its pieces made.

Where did the heart of Bhagavati Sati fall?

In the Vaidyanath kshetra, he says — in Deoghar, in the state now called Jharkhand, the heart of Bhagavati Sati fell, and it is a Shakti Peeth, a manifest Shakti Peeth. The shakti who became the adhishthatri of that hriday peeth is Jaya Durga; she is the Mahashakti there, and she became present there when the heart fell.

All of you should know, he says, that in the Vaidyanath kshetra the heart of Bhagavati Sati has fallen. Consider it: the heart of Jagadamba fell in Deoghar, in the state at present called Jharkhand. It is a Shakti Peeth, a directly manifest Shakti Peeth. The shakti who became the adhishthatri of that hriday peeth became Jaya Durga. She is the Mahashakti of that place. She became present there beforehand — when Sati's heart fell in that place, Bhagavati became present there.

How did Shiva come to be seated at Vaidyanath?

Since Sati's heart had fallen there, Shiva could be seated in that place only in the form of the heart. So a leela was arranged: the Atmalinga, which was Shiva himself, was given to Ravana as a Jyotirlinga. Ravana wished to carry it to Lanka, went by that very route, and in the Vaidyanath kshetra the leela was worked by Ganpati and the Jyotirlinga was established there.

The speaker asks the listener to know the katha of when Shiva came to be seated there. Since the heart of Bhagavati Sati had fallen in that place, Shiva could be seated there only in the form of the heart. For that reason a leela was composed, and the Atmalinga — who was Shiva himself, directly — was given to Ravana in the form of a Jyotirlinga. It was the one and only Atmalinga in the whole brahmand. Ravana wished to carry it to Lanka and went by that very road; and arriving in that region, in the kshetra of Bhagavan Vaidyanath, the leela was arranged by Ganpati, and in that place the Jyotirlinga was established. So where that Atmalinga stands established, Bhagavati Sati is seated in the same place.

Why is the Vaidyanath kshetra called the chita bhumi?

Because it is said to be the chita bhumi — the last rites, the dah sanskar of Bhagavati Sati, are held to have been in that region. The Vaidyanath kshetra is called chita bhumi and bhasma kshetra. The tarpan, though, took place in the Manikarnika kshetra on the bank of the Saraswati, a river now vanished and present invisibly; Shiva did not perform the last rites at that place.

It is said, he explains, that it is the chita bhumi, and that the antim sanskar, the dah sanskar of Bhagavati Sati, is also held to have been in that same region. The TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. took place on the bank of the Saraswati river, in the Manikarnika kshetra — the Saraswati that at this time has become extinct and is seated invisibly. In that place, he says, Shiva did not perform the last rites; in that place the tarpan is spoken of. The Vaidyanath kshetra is called chita bhumi, and it is called bhasma kshetra.

When was the Vaidyanath kshetra fully established?

Bhagavati Sati became seated there beforehand, but the complete establishment of that region came only when she took avatar again in the Parvati form. Ravana, unable to lift the linga, pressed it with his thumb and departed; when it could not be carried away and the establishment took place, all the gods and goddesses became present there.

In that place Bhagavati Sati became seated from before; and again, when she took avatar in the Parvati swaroop, only then did the full establishment of that region take place — the place where Ravana carried the Jyotirlinga, the Atmalinga, and where the establishment happened. Ravana, when he could not carry it away, pressed it down with his thumb and went off. And when he could not take the Jyotirlinga and the establishment had happened there, then all the devas and devis became present in that place.

What happened on the Phalgun Krishna Chaturdashi night at Vaidyanath?

After many kalpas and yugas, he says, Bhagavati Sati in the form of Jaya Durga and Shiva met there and their gathbandhan was performed, Brahma and Vishnu conducting it. That night is called the Phalgun Krishna Chaturdashi night, and that is Mahashivratri; and the blessing given there was that whoever performs the gathbandhan of Bhagavati and Bhagavan on that day — in that manner a wedding took place there.

Since after several kalpas and after several yugas Bhagavati Sati, who is in the form of Jaya Durga, and Shiva both met there, the gathbandhan of both of them was performed in that place. Brahma and Vishnu, he says, had the gathbandhan of Maa and Baba performed. That night is the one called the Phalgun Krishna Chaturdashi night; that itself is Mahashivratri. The gathbandhan began there, and from there this blessing was obtained, that whoever on that day has the gathbandhan of Bhagavati and Bhagavan performed — in that form, a wedding took place there.

When is Vaidyanath Jayanti kept?

The wedding of Bhagavan Vaidyanath and Maa Jaya Durga took place, he says plainly, on the Phalgun Krishna Paksha Chaturdashi night of Mahashivratri. Vaidyanath Jayanti is kept on that same day, and on that same day the wedding of the two of them — that is, the punarmilan — took place, and the establishment of that region was made complete.

The wedding of Bhagavan Vaidyanath and Maa Jaya Durga, he says, took place on the Phalgun Krishna Paksha Chaturdashi night of Mahashivratri. Understand this clearly, he tells the listeners. Vaidyanath Jayanti too is kept by us on that same day. And on that same day the wedding of both of them — which is to say the punarmilan — took place, and the establishment of that kshetra was made complete, on the great night of Mahashivratri itself.

What sankalpa wording is used for the Vaidyanath hriday peeth?

Because the heart was there, it is the hriday pradesh; and when the sankalpa is taken, he says, "hriday peeth peethadhishwari Bhagavati Jaya Durga" is uttered in the sankalpa, and "atmalinga swaroopay maha jyotirlingaay kshetre Baba Vaidyanath" is uttered as well. From that boon comes the custom that gathbandhan is performed on that day at every Jyotirlinga kshetra.

For this reason, he says, the boon was obtained, the blessing given, and the custom arose that gathbandhan takes place on that day in every Jyotirlinga kshetra — as a symbol of the punarmilan of Shiva and Parvati, the vaivahik varshgaanth is kept that day, because after many kalpas they became established there in that form, since the heart was there. It is the hriday pradesh. So when we take the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., the words hriday peeth peethadhishwari Bhagavati Jaya Durga are uttered in the sankalpa. And we utter, he says, atmalinga swaroopay maha jyotirlingaay kshetre Baba Vaidyanath.

Where is the principal wedding site of Shiva and Parvati?

The chief wedding of Shiva and Parvati, he says, is the Triyugi Narayan temple in Uttarakhand, and its description falls on Vaishakh Shukla Panchami. A second, by kalpa bheda, is the Kankhal region connected with Sati, whose description will come now that they are beginning the Sati Khand.

Because that blessing was received, this thing came to be accepted everywhere, and the wedding festival is kept in every place. The remaining chief wedding of Shiva and Parvati that took place, he says, is the Triyugi Narayan temple in Uttarakhand, and the description of it falls in Vaishakh Shukla Panchami. The second, according to kalpa bheda, is the Kankhal region connected with Sati; its description too will come very soon, since the Sati Khand is being begun from today.

Those who call the Mahashivratri wedding false have never read the pramaan standing at the Ravaneshwar Vaidyanath Jyotirlinga kshetra.

He tells listeners not to bring the doubt into their minds because people say it is wrong. Those who say so, he says, have never read anything about Baba Vaidyanath; let them go to the Ravaneshwar Vaidyanath Jyotirlinga kshetra and see all the pramaan there, and read about Baba Vaidyanath Jayanti. He says he will put the written proofs on the channel once his puja-path is complete.

Do not bring this doubt into your mind on people's saying that this is wrong and that is wrong, he tells the listeners. If a man has no knowledge, what will he say? You have never read anything about Baba Vaidyanath, he says to such critics; now they will ask in which grantha this proof is found. Go into the Jyotirlinga kshetra — Ravaneshwar Vaidyanath Baba Jyotirlinga kshetra — go there and see all the pramaan on this subject; read Baba Vaidyanath Jayanti. As for written proof, he says he read all this long ago and remembers it because they have always kept the observance from the beginning; and that as soon as he gets time, once the puja-path is complete, he will put it on the channel too, so that people can at least see the subject. The account of the gathbandhan will be found there — the festival celebrated by Brahma and Vishnu with full vidhi vidhan for the punarmilan.

No sindoor daan is described in the Vaidyanath account; what is found there is the punarmilan in symbolic form.

If you go looking there for whether a sindoor daan took place, he says, that itself is a wrong thing to do — a description of it will be found nowhere. What you will obtain is everything that happened in a symbolic form, the punarmilan; and that is not a wrong thing. For that reason, on that day, the full vaivahik mahotsav of Maa and Baba is kept and vaivahik varshgaanth ki shubhkaamnaayein is said.

Now whether a sindoor daan took place or not — if you go searching for all that there, he says, then that itself is a wrong thing; a description of it is not going to be found anywhere. What will be obtained by you are the things that happened in a symbolic form, the punarmilan that took place. That whole thing you will receive; it is not a wrong matter. For this purpose, on that day, we keep the complete vaivahik mahotsav of Maa and Baba, and say vaivahik varshgaanth ki shubhkaamnaayein.

Denying the Mahashivratri wedding would mean denying the wedding of Khandoba and Malsa and every other form Shiva took.

Nothing wrong is being said, he argues: Hari is infinite and Hari katha is infinite; Shiva took so many avatars and so many forms — did Shiva take no avatar in which a marriage happened? Was Khandoba and Malsa's marriage not performed? Jagadamba took avatar there in two forms as well. If you will not accept that, will you then say that on that day the vaivahik varshgaanth greeting is not for Mahadev but for Khandoba and Malsa, and that they are not Parvati and Shiva?

Nothing wrong is being said, he insists. Hari anant, Hari katha ananta — God took so many avatars, appeared in so many forms. Did Shiva take no avatar in which a wedding occurred? Was the marriage of Khandoba and Malsa not performed? Jagadamba took avatar there too, having assumed two forms, in the Maharashtra side; there also their wedding took place. So if you will not accept that, he says, will you then say that on that day you offer the vaivahik varshgaanth greeting not to Mahadev but that it belongs to Khandoba, that it belongs to Malsa, and that these are not Mata Parvati and Shiva? That is not going to be so.

The night carries a doubled importance because Parameshwar had his milan with Prakriti upon an already established Mahashivratri.

Because Mahashivratri already existed and was already in currency, its importance became doubled. On that day, he says, the param satta was seated there in the form of the heart, and that Parameshwar had his milan with Prakriti — Prakriti and the Param Purusha met on that day, in Mahashivratri, and their gathbandhan and full pujan took place.

Its greatness increased for this reason, he says: because Mahashivratri was already there and already in currency, its importance became doubled. And think of a greater thing still, he says: on that day someone's heart, the param satta, was seated there in the form of the heart. And that supreme Parameshwar had his milan with Prakriti. Prakriti and the Param Purusha met on that day, on Mahashivratri, and so their gathbandhan and complete pujan and the rest was performed. The importance of the day grew, the custom of gathbandhan spread through the whole world, and everyone wishes to take that punya.

When is gathbandhan not performed at Baba Vaidyanath?

Only in the one or two days immediately before Mahashivratri does the work of gathbandhan stop there, because on those days the whole cleaning and preparation is going on and the sankalp pujan and the rest is in hand. Otherwise, he says, for the full 365 days gathbandhan is performed there for those who go.

Even today, he says, whenever you go to the Baba Vaidyanath kshetra, it is only the period of one or two days before Mahashivratri in which the work of gathbandhan stops. The reason is that on those days the entire cleaning and all the preparation is running, and the sankalp pujan and the rest is on. Otherwise, for the whole 365 days, gathbandhan is performed there; people who go have the gathbandhan done. The gathbandhan of Maa Parvati and Shiva takes place there, and that has been the tradition.

How old is the Vaidyanath gathbandhan tradition?

If one reckons by yugas as well, he says, then from the Treta yuga — from when Ravana established it in that place and went away. So take this thought out of your mind altogether, he tells listeners: that the wedding did not take place. Removing that doubt first, he says, was necessary.

From the Treta yuga, he says — if you also reckon according to the yugas, then from the Treta yuga, from when Ravana established it in that place and departed. So take this thinking out of your own mind, he says: the thought that the wedding did not take place. It was necessary to remove that doubt first.

Why do the Shakti Peeths exist at all?

Had Bhagavati Sati not given her body in sacrifice, had she not made that renunciation for all of us, then there would be no Shakti Peeths in the whole world and there would not be this much bhakti. Bhagavati Adishakti gave up her body and burned it, and it is held to have been in many pieces — 108 khands — of which, because it is the Kali kaal, 51 are manifest and the rest are gupt.

Beginning the Sati charitra of the Sati Khand with the remembrance of Shri Ganpati, he says: if Bhagavati Sati had not given her body in bali, if she had not made that renunciation for all of us, then there would today be no Shakti Peeth anywhere in the whole world, nor would there be this much bhakti. Bhagavati Adishakti renounced her body and burned it, and it is held to be in many pieces: 108 khands are counted. And in the current reckoning, because it is the Kali kaal, the Kaliyuga, 51 are manifest and the rest are gupt. So how did the charitra of Bhagavati Sati begin in the first place — and along with it, the doubts over which there is so much wrangling within Sanatan culture — this, he says, is the subject to be understood.

Who was the first daughter to appear from Brahma?

Brahma gave birth to all his manas putras — among them all the rishis, the Sapta Rishis and the rest, Narad and everyone. After that the first daughter appeared, whose name is Sandhya. When creation was to be produced, Daksha Prajapati and the others had all been fashioned first.

Brahma, he says, manifested and gave birth to all his Manas Putra. Among the manasi putras were all the rishis, the Sapta Rishis and the rest, Narad, all of them. After that the first kanya appeared, and the name of the first kanya who appeared is Sandhya. When creation had to be produced, he says, Daksha Prajapati and all the rest had already been fashioned.

God takes away the ahankar of whoever holds it, Brahma himself not excepted, as he did in the katha of Narad moha.

Because when anyone comes to have ahankar, God takes that ahankar away, even if it be Brahma himself. Last time, he reminds listeners, they heard the katha of Narad moha: when Narad's moha grew, his moha was taken. When Brahma too, thinking himself the vidhata, makes ahankar, the Parabrahma Parameshwar composes a leela to remove it. Brahma came to have a great deal of ahankar.

When creation had to be produced and all had been fashioned, the speaker says, look at what happens: when anyone at all comes to have ahankar, then whether he be Brahma himself, God takes that ahankar away. Last time, he reminds them, they heard the katha of Narad moha; when the moha of Narad grew, his moha was taken from him. So Brahma too, when he thinks himself the vidhata and makes ahankar, the Parabrahma Parameshwar composes and keeps composing leelas to take that ahankar away. Brahma came to have very great ahankar.

How did Brahma receive the capacity to create?

Shiva appeared once in the Panchanan swaroop; after that, in different kalpas, whenever Brahma made the effort to create the world, Shiva assumed a different form each time — whether the form of Sadyojat, the form of Vamdev, the form of Ishan, the form of Aghor, or the form of Tatpurush. Assuming these five forms in different kalpas he gave Brahma knowledge again and gave him the capacity. It was by Shiva's capacity that he became vidhata.

All of you should know, he says, that Shiva appeared once in the Panchanan swaroop; and after that, in different kalpas, when Brahma made the attempt to create the world, then in every kalpa Shiva assumed a different form. Whether the form of Sadyojat, the form of Vamdev, the form of Ishan, the form of Aghor, or the form of Tatpurush — assuming these five forms in different kalpas, Shiva again gave Brahma knowledge and gave him samarthya. It was by the capacity of Shiva that he became vidhata. But as soon as the creating is done, the speaker says, the attitude changes: until the work is done it is "O Lord, you"; as soon as the work is done, "we did it."

What does the Gita teach about the pride of doership?

That one must not have the pride of doership. Read the Srimad Bhagavad Gita, read your own aradhya's Gita — everywhere it is said that one should not have the pride of being the doer, that we are running the household, we are running the world, we are running the whole hospital, we are running the whole office. That abhiman must not be there. We are not the doers; God is the doer.

This very thing has been said again and again, he says: read the Bhagavad Gita, read the Gita of your own aradhya — in every place it has been said that the pride of doership should not exist. That we are the ones who do; that we are running the house, we are running the world, we are running the whole hospital, we are running the whole office. This abhiman should not be there. We are not the doers, he says. The doer is God.

Can a devotee become proud of his own japa?

Yes. Even a bhakt comes to have ahankar — that we did 500 malas of jap in one night. Once you have that pride, God will then take that pride away. If you come to have pride that you did the Govardhan parikrama, that you did the Trikon yatra, that by doing this karma you obtained that thing — whenever pride comes, pride in your bhakti, pride in your jap, it will be removed.

When the abhiman, the ahankar of doership arises, he says, even a bhakt comes to have ahankar: that we did 500 malas of Japa last night, right through the night. You have come to have abhiman — now God will take that abhiman away. Now you have come to have abhiman that you did the Govardhan parikrama; abhiman that you did the Trikon Parikrama. Whenever you come to have abhiman — of your own bhakti, of your own jap, of anything obtained by you, that by doing this karma you got this — it will be taken.

Panths other than Sanatan tell a man to enjoy his own success, while Sanatan tells him to dedicate it to his parents.

In other places, he says — in all the panths other than Sanatan — it is said that you worked hard, so enjoy your success. In Sanatan culture, even after obtaining a great success, it is said to dedicate it to your parents, to dedicate it to God. We make the samarpan, saying that all this that has been obtained came by your kripa and by your blessing. The pride of doership has been forbidden.

In other places, he says, in whatever panths there are apart from Sanatan, it is said there that you have worked hard — enjoy your success. Among us, he asks, is it so? Look at Sanatan culture: even after obtaining great success it is said to dedicate it to your mother and father, to dedicate it to God. We make the samarpan, saying yes, all that has been obtained came by your kripa, by your blessing. The abhiman of doership has been forbidden. And Brahma came to have very great abhiman of doership.

How did Sandhya come to appear?

Brahma became wholly deluded by self-enchantment — that whatever he wished would happen, and he began to think himself very great. When such self-enchantment arose and he began to consider himself possessed of lordship, then from his mind an excellent young woman of very beautiful form was produced, whose name became Sandhya: Pratah Sandhya and Sayam Sandhya, two forms.

Brahma came to have very great abhiman of doership, he says, and by atmamugdhata he became wholly deluded — that whatever we wish, that alone will happen. He began to think himself very great. Then, when in this manner self-enchantment arose and he began to consider himself possessed of lordship, from his mind an excellent young woman of a very beautiful form was produced. Her name became Sandhya: Pratah Sandhya and Sayam Sandhya, two forms.

Which name of Sandhya from the Shiv Mahapuran can be given to a child?

He remarks that the Shiv Mahapuran carries very good names for those living in the grihastha ashram, for when children are later born to them. Divakshanta, he says, is one name of Sandhya, and it is a very beautiful name.

There is a very good name here, he says. For all of you who live in the grihastha ashram, and for when children are later born to you — how many good names there are in the Shiv Puran. Divakshanta is one name of Sandhya. It is a very beautiful name.

When the master takes on abhiman his servants take it on too, and the Sapta Rishis shared in the pride of Brahma.

Because the seven rishis and the others had helped Brahma; and when the master comes to have abhiman, the servants make abhiman too. All of them were having abhiman that we are capable of doing everything, and somewhere also on account of their brahmacharya, on account of their being brahmacharis, all of them were having abhiman. They were still thinking this when Sandhya appeared.

After she appeared, he says, since the seven rishis, the Sapta Rishis and the rest and all the others had helped Brahma — when the master comes to have abhiman, the servants make abhiman too. All of them were having abhiman, that we are capable of doing everything; and somewhere too on account of their BrahmacharyaStrict celibacy required through an extended ritual observance., on account of their being brahmacharis, all of them were having abhiman. In this way they were still thinking, and in that very time Sandhya appeared.

What happened in the minds of the rishis when Sandhya appeared?

When Sandhya appeared, seeing her, vikshobha arose in the minds of them all — because, he says, this is the maya of Mahashiva running. As soon as that maya appeared, Shiva began his leela; and at that very moment, when all of them began to think in that way on seeing a woman, Kamdev, who is held to be the first son of Brahma, appeared there.

When Sandhya appeared, on seeing her, vikshobha arose in the minds of them all — because this, he says, is the maya of Mahashiva running. As soon as that maya appeared, Shiva began his leela. At that same time, when all the people began to think in that way on seeing her, on seeing a woman, then Kamdev, who has been held to be the first son of Brahma, appeared there.

What did Kamdev ask when he first appeared?

His form was extremely beautiful. Having appeared, he asked with folded hands who he was and what his work would be — tell me about myself, give me your command as to what I must do hereafter, and which order I am to obey.

The form of Kamdev was extremely beautiful, the speaker says; very beautiful was his swaroop. When he appeared, having appeared he asked: who are we, and what will my work be? Tell me about myself, he asked, give me your command as to what I must do next; and with folded hands he asked which order it is that he must obey.

What is the tejas of those who keep brahmacharya?

Look at those who do tapasya, at tapasvis, at those who do a great deal of japa, at those who live keeping brahmacharya with full niyam and nishtha, he says: the tej of their body is quite different, whether woman or man. Seeing them people become unsettled; one feels at once that there is a different kind of tej. And this was Kamdev, called Manmath, appearing straight from the beautiful thought of Brahma's mind.

Brahma, seeing his beauty, began to consider. Anyone very beautiful, the speaker says — look at those who do tapasya, look at tapasvis, at those who do very great Japa, at those who live keeping BrahmacharyaStrict celibacy required through an extended ritual observance. with full niyam and nishtha: the tej of their body is quite different, whether woman or man. Seeing them people become unsettled; merely on seeing them one feels that there is a tej of another kind altogether. And this was Kamdev, called Manmath, appeared directly from the beautiful thought of the mind of Brahma. Seeing him, Brahma began to think what boon should be given to him and what should be said, since by his coming vikshobha had arisen in the minds of all.

What boon did Brahma give Kamdev?

Brahma gave five arrows of flowers and said: assist in the creation of the srishti, in the creation of the Sanatan srishti. By these five arrows no god or goddess of the trilokī will be able to escape, and none will be capable of transgressing them. And along with that he gave the boon that we, Vasudev and Shankar too will remain in your control — let alone other bearers of life.

Then Brahma gave five arrows of flowers, the speaker says, and said that in creating the srishti, in creating the Sanatan srishti, you are to give your assistance. By these five arrows no devi or devta of this trilokī will be able to be saved; nobody will be capable of transgressing this. And along with that he also gave this boon: that we, and Vasudev, and Shankar too will remain in your control — what then to speak of other bearers of life. In his moha, the speaker says, he went on saying everything.

Kamdev's first thought on receiving the boon was to test it on the brahmacharis standing right there.

The Bhasmasur affair happened here, the speaker says. As soon as these words were spoken, the first thought that came into Kamdev's mind was that since he had received this boon, he would test it right here — all the brahmacharis were standing right there.

As soon as this was said, he says, the Bhasmasur business took place here. The very first thought that came into Kamdev's mind was: well then, since we have received this boon, let us test it right here — all the brahmacharis have taken their stand here. Those who conduct themselves like Brahma, who bear Brahma, he says, can never perform an act of this kind; and it can never be that anyone in whom the vidhata, the creator of all creation, resides could do so.

A father-in-law feels only gladness at his own child's bride, never vikaar, which is the measure of what should not have happened.

Take a simple example, he says: when parents marry their children, a beautiful bride comes and will be like a daughter. Can it be that on seeing his own child's bride a vikaar arises in anybody's mind? That is not possible. One feels glad that so beautiful a daughter has come into the house.

Take a simple example, the speaker says. When mother and father get their children married, a bride comes, beautiful, and will be as a daughter. Can it then happen that on seeing his own child's bride, on seeing the vadhu, a vikaar arises in anybody's mind? This is not possible. One feels glad that so beautiful a daughter has come into the house. Such is the thought that arises.

What does the episode teach about attaining a high post?

They have heard earlier in the Shiv Mahapuran that one can attain even the post of Brahma, Vishnu or Mahesh. Look again at those not attaining moksha: Brahma is a pad. Even after going to that pad, if you make abhiman, you cannot be saved — whether you are Indra, Varun, Yama, Kuber, one of the ten dikpals, or Brahma himself.

Here, he says, this thing is shown. Up to now they have heard in the earlier katha of the Shiv Puran that one can attain even the pad of Brahma, Vishnu and Mahesh. Look again at those who are not attaining moksha, he says. Brahma is a pad. Even after going to that pad, if you make abhiman, you cannot be saved — whether you be Indra, Varun, Yama, Kuber, one of the ten dikpals; whatever pad you obtain, or even if you are Brahma himself. If you take pride and arrogance in your creating, in your being the vidhata, in your excellence — because when abhiman comes you become unrestrained. You then begin to conduct yourself against the maryadas that have been made, and begin to hold yourself to be everything. In this way his mind became so agitated that he gave whatever boon came, and the Bhasmasur situation arose.

What happened when Kamdev loosed his arrows in the assembly of Brahma?

Right there Kamdev loosed his arrows, and on account of the arrows being loosed, vikaar arose in the minds of them all.

Right there, the speaker says, Kamdev, who was present, loosed his arrows. On account of the arrows being loosed, vikaar arose in the minds of all of them.

How should the Sandhya episode be read?

It is not possible for an ordinary person to understand these things according to the Vedas, he says; Brahma, Sandhya and the Sapta Rishis are being explained through the Puranas in a symbolic way. Sandhya is not embodied at all. Just as the Earth has no form of her own, yet we read that Prithvi Mata took a form and fled to Kailash when Mahishasur troubled her greatly.

When vikaar arose — now see, he says: to understand these things according to the Vedas is not possible for an ordinary man. Brahma, Sandhya, the Sapta Rishis and the rest: this same thing is being explained through the Purana, in a sanketik manner. Sandhya is not embodied at all. As for Brahma, they know how he is called four-faced, Panchanan and the rest. It is in a sanketik manner that this thing has been spoken here, in order to explain it. How could Sandhya assume a form — the Earth has no form, yet we read here that Prithvi Mata assumed a real form and, when Mahishasur troubled her greatly, went fleeing to the Kailash lok; the Prithvi lok was carried off.

Why could Sandhya not have deluded anyone?

How does she assume a real woman's form, he asks — Sandhya we know as morning sandhya, evening sandhya, in the form of Usha and Pratyusha. How did she become embodied? And in what manner could Sandhya ever delude anybody? Sandhya is always pure. It is in that very time that we are to do seva and puja.

How, he asks, does she assume a real woman's form? Sandhya we know as the morning sandhya, the evening sandhya, in the form of Usha and Pratyusha. How did she become embodied? And in what manner can Sandhya ever delude anybody? Sandhya is always pure. It is in that very time that we are to do seva and puja. This is the thing being explained here, he says: understand it.

What name did the rishis give Kamdev?

Since Kamdev had used the arrows upon all of them, the rishis said: you are born of Brahma and you have produced vikshobha in the minds of all; therefore your name will be Manmath. Yet the effect fell upon everyone's mind only for a kshanardh, because there was Brahma's boon and its regard had to be maintained.

Since Kamdev had used the arrow upon everyone, the rishis said to him: you have been produced from Brahma, and you have created vikshobha in the minds of all. Therefore, they said, your name will be Manmath. Still, the speaker adds, the effect fell upon the minds of all only for half a moment, because it was Brahma's boon and its regard had to be kept.

How did the marriage of Kamdev and Rati come about?

Then the daughter of Prajapati Daksha appeared — at that time, from the body of Daksha Prajapati, by the name of Rati; and the marriage of Kamdev and Rati took place.

Then, he says, the daughter of Prajapati Daksha who appeared, at that time from the body of Daksha Prajapati, was by the name of Rati. And their marriage took place — of Kamdev and Rati.

Who invoked Shiva at that moment, and why was Kamdev not made bodiless then?

As soon as vikaar and the rest arose, Dharmaraj, who was present there, at once invoked Shiva. Much could have happened at that very time, the speaker says, but Brahma held that leela back there as well — that this should not happen yet. What should not happen yet? That Kamdev should be made ashareer, that is, without a body.

As soon as vikaar and the rest arose, he says, Dharmaraj was present there, and Dharmaraj at once made the invocation of Shiva. And see, he says: a great deal could have happened at that very time, but Brahma had also held that leela back there. That this should not happen yet. What should not happen yet? That Kamdev should be made ashareer — that is, without a body.

What did Shiva say when he appeared, and how did Brahma react?

When Shiva appeared he told them all that they, being brahmanishtha, had been agitated in this way by Kamdev only because Brahma had already given such a boon — when such a boon is given, this is exactly what will happen. Hearing Shiva's words, Brahma felt some shame at having given that boon.

When Shiva appeared, he says, Shiva told them all that being brahmanishtha they had been agitated in this way through Kamdev because Brahma had already given a boon of this kind. When such a boon is given, this is what will happen. Then, hearing the words of Shiva, Brahma felt a little shame — that we have given such a boon as this.

How did the pitrgan arise from Brahma?

Sweat came out from his body — as a man sweats when he is ashamed or afraid, and being afraid of Shiva and ashamed, sweat came from Brahma's body; and from that sweat the pitrgan were produced. Many kinds of pitrgan are held. Those produced from Brahma's body became famed by the names Agnishvat and Brahmasad, ever turned away from the world: 64,000 are held to be Agnishvat pitrs and 86,000 Brahmasad pitrs.

Then sweat came out from his body, he says. When a man is ashamed or is afraid — being afraid of Shiva and ashamed, sweat came out from his body, and from that sweat the pitrgan were produced. Many kinds of Pitr have been held. Among these, those produced from the body of Brahma became famed by the names Agnishvat and Brahmasad. They are ever turned away from the world. 64,000 are held to be Agnishvat pitrs; 86,000 are held to be Brahmasad pitrs — those produced from the body of Brahma.

Which other pitr classes arose at that time?

Pitrs were produced from the body of Daksha as well. And of the six rishis who were there — apart from the four rishis Kratu, Vashishtha, Pulastya and Angira — the others had indriya nigrah, meaning no vikaar arose in them; but in the minds of those four rishis vikaar arose, and from that four further kinds of pitrs came into being: Somapa, Ajyapa, Sukalin and Havishman. All these arose in the form of pitrs and became receivers of kavya.

Pitrs were produced from the body of Daksha too, he says. And of the munis who were there, the six rishis, apart from these four rishis — Kratu, Vashistha, Pulastya and Angira — the rest had indriya nigrah, which is to say vikaar did not arise in them. But in the minds of these four rishis vikaar arose, and from this four further kinds of Pitr came to be present. Their names are given as Somapa, Ajyapa, Sukalin and Havishman. All these were produced in the form of pitrs, and became receivers of kavya.

Where does Aryama stand among the pitrs?

We know, he says, that in the Srimad Bhagavad Gita the Lord himself has said that among the pitrs he is the pitr named Aryama. The origin of Aryama is not described in this passage. Aryama Pitr, he says, is directly a form of Bhagavan Narayan.

Now we know, he says, that in the Srimad Bhagavad Gita the Lord has himself said that among the pitrs I am the pitr named Aryama. The origin of Aryama is not described here. Aryama Pitr, he says, is directly a swaroop of Bhagavan Narayan.

What curse did Brahma give Kamdev?

After all this Brahma became very angry, and on account of that anger gave a curse at that very moment: that for the wicked act you have done, I curse you that you will be burnt to ash by the netragni of Shiva. He gave the curse at that same time.

After all this, he says, very great anger came upon Brahma, and on account of the anger he immediately, at that very moment, gave a curse. He had also given Kamdev a boon. Now, when in this fashion someone obtains an authority — an unqualified person, who obtains something without having made the effort — he commits just such wicked acts. An authority had been given, that the effect of your arrow will fall even upon Brahma himself; and so he loosed it straight at Brahma. It had been given to you, he says, not to be done but to be tested, and he shot it directly at Brahma. The curse was: for the wicked act you have committed, I curse you that you will be burnt to ash by the netragni of Shiva.

Unqualified persons who keep no restraint in food or in living misuse divine power the moment they somehow obtain it.

In the same way, he says, those unqualified persons of the present time who do not keep themselves restrained, who practise restraint neither in food and drink nor in their way of living — if by any means whatsoever some divinity, some divine shakti is obtained by them through some person, through some sadhak, through some guru, so that they become able to know and understand things, then they will only misuse it.

In the same manner at present, he says, those unqualified persons who do not keep themselves restrained, who practise restraint neither in khanpan nor in their manner of living — if by any means at all, through some person, through some sadhak, through some guru, some divinity is obtained by them, some divine shakti is obtained, so that they become capable of knowing and understanding, if some such thing at all is obtained — then they will only misuse it. Because they have not ground themselves down, have not been rubbed. When something is obtained quietly and comfortably without labour, its misuse is greatest of all. That is exactly what Kamdev did here.

How did Kamdev respond to the curse?

Kamdev, afraid, at once appeared before him and began to fold his hands, saying that a very great offence had been committed by him — but that it was you who spoke, and I have not transgressed your command. He was then rebuked: that you did not transgress the command is another matter, but you should not have done it in this way, before everyone. For this he obtained the curse, at that same time.

Then Kamdev, afraid, at once appeared and went before him and began to fold his hands: this has become a very great offence on my part. It was you yourself who spoke, he said; we have not transgressed your command. Then he was rebuked — that you did not transgress the command is a separate matter, but you should not have done it in this manner, in front of everybody. For this he obtained the Shraap, at that very time.

What is the body itself born from?

These were the two things, he sums up: how the pitrs arose, and that Kamdev had already received his curse at that same time, the whole leela having been inaugurated then. Next comes the marriage of Kamdev, in bodily form. And know, he says, that your body and mine is born of kaam itself. One is not to flee from it; one is to obtain victory over it. Obtaining victory is a subject of quite another kind.

So these were two things, he says: how the origin of the pitrs took place, and that Kamdev had already obtained his curse at that same time — the inauguration of the whole leela had occurred at that very time. After this comes the marriage of Kamdev, in bodily form. And know this, he says: your body and mine is produced from kaam itself. One is not to run away from it; one is to obtain victory over it. Obtaining victory is a subject of quite another kind.

Why does the mind of a sadhak keep wandering?

Sadhaks say the wish to do sadhana does not arise, that the mind wanders greatly and the restlessness will not end. How will it end, he asks. When you have enjoyed the bhogas, then nivritti from them comes about. When you eat food that pleases the mind, whole kachoris, rasmalai, rajbhog, and become fully satisfied, then if you are given more to eat you will not eat, or you will vomit.

Sadhaks say, he reports, that the wish to do sadhana is not arising, that the mind is straying greatly, that the restlessness will not come to an end at all. How will it come to an end, he asks. When you have enjoyed the bhogas, then afterwards nivritti from them takes place. Whenever you eat food and get the food your mind wants — whole kachoris, rasmalai, rajbhog — and the mind is filled and you are satisfied, then when you are given more to eat you will not eat, or you will vomit.

What conduct is prescribed for householders?

For those who have gone into the grihastha state, he says, a conduct has been determined — how conduct is to be performed. For the purpose of the begetting of children alone you have a complete vidhi vidhan. But so much mockery has been made of it that today nobody carries the subject forward; it has become entirely a matter of jokes.

Therefore for those who have gone into the grihastha state, he says, an achran has been determined for grihasthas, as to in what manner conduct is to be carried out. For the purpose of the begetting of children alone, you have a complete vidhi vidhan for this. But so much mockery has been made of it that at the present time no one carries that subject forward. It has now become entirely a subject of jokes.

How is victory over Kaam and Rati shown in the form of Chhinnamastika?

There is a form of Bhagavati, one of the ten Mahavidyas, Maa Chhinnamastika. Look at her form: below is a lotus, the thousand-petalled lotus, and upon it Kamdev and Rati are seen lying in the reversed posture. Maa has stood upon them. That is, the speaker says, if you accept the sharanagati of Jagadamba and become her sharanagat, then Bhagavati stands upon these two.

Here, he says, the subject is how victory over Kaam and Rati, over these two, is obtained. There is a form of Bhagavati — one of the ten Mahavidyass, Maa Chhinnamastika. Look at her swaroop and you will see that below there is a lotus flower, the sahasradala kamal, and upon it Kamdev and Rati are seen lying in the viparit mudra, a woman and a man lying there. Who are they? These very ones are Kamdev and Rati. Above them Maa has stood. That is to say: leave everything aside and remember only this one thing — if you accept the sharanagati of Jagadamba and become her sharanagat, then Bhagavati stands upon these very ones.

What happens once the worldly purpose is fulfilled?

When you have done it only for the sake of your worldly work and it is complete — the purpose was to produce a child and the child has come — after that you have no work there. You have taken the sharanagati of Jagadamba, and Jagadamba will then make you capable, will give you the samarthya. But, he adds, the sharanagati must be as sharanagati ought to be, not merely spoken from the surface.

That is to say, he explains, when you have done this only for the sake of your worldly purpose, and that purpose which was yours is complete — a child was to be produced, and the child has come — after that you have no work there. You have taken the sharanagati of Jagadamba; Jagadamba will make you capable, will give you the samarthya then. But sharanagati, he says, must be as sharanagati ought to be. Not spoken merely from the surface.

What does the Keelak Stotra say about the utkilan of the Saptashati?

When we recite the Keelak Stotra in the Durga Saptashati, he says, it is written there how the utkilan of the Saptashati is to take place. One accepted kind of utkilan is this: that on the night of the Krishna Paksha Chaturdashi — which had run from the previous evening to that day — one surrenders one's all, and then enjoys it again in the form of prasad; then the utkilan of the Saptashati happens.

When we recite the Keelak stotra in the Durga Saptashati, he says, what is written there is how the utkilan of the Saptashati will take place. One kind of utkilan accepted in the utkilan of Shri Durga Saptashati is this: that on the night of the Krishna Paksha Chaturdashi — the one that had run from the previous evening up to that day — everything of one's own should be surrendered. And it should then be enjoyed once more in the form of prasad; in that way the utkilan of the Saptashati is done. Or: whatever you have, your whole house and door, property, children, dharmapatni, everything — surrender it to Bhagavati, saying Jagadamba, nothing is mine, all is yours; and take it as prasad.

What is the commonest mistake after making a surrender?

That you have made the surrender there in order to do the utkilan, but afterwards you go on enjoying as the owner. Then the fruit too will be of the same kind, he says: the mind will remain in the same wandering, and you will keep falling again and again, deluded by maya. You may do a 41-day sadhana, do naam jap, do so many purashcharanas of a mantra, do a havan, and afterwards the state will become exactly as it was.

You have made the samarpan there in order to perform the utkilan, he says. But afterwards you are enjoying as the malik. Then the fruit too will be of that same kind. The mind will stay in the same wandering; deluded by maya again and again, you will keep falling again and again. You may take up a sadhana — very well, let us do a 41-day sadhana, let us do naam jap, let us do so many PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana.s of such and such a mantra, let us do a Havan — and after that the state will become just as it was. Do not become the owner, he says, once you have made the surrender and become surrendered.

How much should one expect to receive after surrender?

Live as one who is only sustaining life by enjoying it in the form of prasad. Then whatever she gives, that much prasad — prasad is at the will of the pujari, is it not. To one he gives four grains more, to another two grains less. If one takes as much as she is giving in the form of prasad and accepts it, it will work; but that does not happen.

Saying that Jagadamba, all this is yours and we are only enjoying it in the form of prasad in order to sustain our life — then do it in that same manner, he says. Then whatever she gives, that much prasad. Prasad is at the will of the pujari, is it not: to someone he gives four grains more, to someone he gives two grains less. If one takes and accepts as much as she is giving in the form of prasad, then it will work. But that does not happen.

What goes wrong when a nishkam vidhan is performed with a sakam motive?

We make this surrender so that the Saptashati becomes utkilit, but somewhere inside there is a self-interest — that these mantras should be so well used that we first become full of wealth. That is the mistake. The vidhan that exists is nishkam, but you are doing it as sakam; so the fruit too comes out as a khichdi. You think you are being clever, and Jagadamba is Mahamaya — she plays the whole game with you.

Here we make the surrender so that the Saptashati may become utkilit and, by making good use of these mantras — or else somewhere within there is a self-interest, that they should be so used that we first become possessed of wealth, complete in wealth and grain. That will not do the work, he says. This is where the mistake is made. You are employing it for a purpose, but the surrender by which you are performing the utkilan is not nishkam on your side. The vidhan that exists is nishkam; you are doing it as sakam. So the fruit too ripens in the same fashion, as a khichdi — you belong neither here nor there. You think you are practising cleverness, and Jagadamba is Mahamaya: she plays the whole game with you.

Who has the hardest time gaining authority over Kaam and Rati?

Until you are surrendered to Bhagavati in the right way, he says, it is very difficult to establish influence over these two, to get free of them, to gain authority over them — especially for young people, and in today's time it becomes very hard to be saved. The full account of the Kamdev-Rati marriage is very extensive; he defers it, and announces that the Sandhya-Arundhati akhyan will begin the next day.

Until you are surrendered to Bhagavati in the right manner, he says, it is very hard to establish influence over these, to obtain release from them, to gain authority over them. Especially for those who are young, it is very much more so, and in the present time being saved becomes very difficult. Here, he says, there is a very extensive account of the marriage of Kamdev and Rati. He leaves it there for the day, saying that a most wonderful subject begins tomorrow which he wishes to discuss separately — separately, because women, mothers and sisters especially, should understand this subject well; men who are listening should explain this akhyan properly to their daughters and to their wives, so that their minds too become clear about all these matters. The account of Sandhya and Arundhati will begin the next day.

Where can one learn basic karmakand, and does Dattatreya jap remove pitru dosha?

Asked whether there is any ashram or gurukul where basic karmakand and puja vidhi can be learnt, he says yes — if you search you will find one; there is one in every tirth kshetra. Asked whether jap of the mantra of Bhagavan Dattatreya gives release from pitru dosha, he answers: yes, absolutely it does.

Asked whether there is any ashram or gurukul where basic karmakand and puja vidhi can be learnt, he answers that yes, if you search you will find one — there is one in every tirth kshetra. Asked whether jap of the mantra of Bhagavan Dattatreya gives release from Pitru Dosha, he answers plainly: yes, absolutely it is obtained.

Can a spirit attach itself to a person without cause?

Asked by a man who works alone as a guard whether the souls of those who die in accidents can attach themselves to us without reason, he says a good atma attaches itself especially for the sake of its own gati; ordinarily it attaches to a body because it has some hope there. Bhoot, pret and pishaach attach for one of two reasons: either they are compelled by mantra force, so that a tantric drives them through the four kriyas and they cause harm through speech and the rest; or some inducement has been given them.

Asked whether the atma of a person who dies in an accident can attach itself to us without cause, he says that a good atma attaches itself especially for the sake of its own gati. Ordinarily, when it attaches to a body, it is because it has some hope somewhere. Bhoot, Preta and Pishach attach in two ways. Either they are compelled by mantra force — a tantric drives them by the four kriyas, and being under compulsion they cause harm through abhichaar, through given words and the like. Or an inducement has been held out to them: that we will get your sadgati performed; or the inducement that you may enjoy this body, enjoy bhog through this person. There is always some self-interest of their own, and so they attach to a body. They also wish to go somewhere so that their sadgati may take place, because they have become bound in one place and will not be able to get out from there.

What does he prescribe for someone with no time for elaborate worship?

Naam jap, he says, is the most necessary thing today for one who has no time for much puja-path. For those whose shraddha is in Bhagavati and who have taken her sharanagati, he repeats what he has said many times: if you can do nothing else, take the Jayanti Mangala mantra — the first mantra of the Argala — into your life. And memorise the twelve names of the one in whom you have shraddha, and recite them until they begin to run in the mind of themselves.

This is why, he says, naam jap is most necessary of all at the present time, for one who has not the time for a great deal of puja-path. At the least, for those whose shraddha is in Bhagavati and whose sharanagati you have taken, he says what he has said again and again: if you can do nothing else, take into your life the Jayanti Mangala Kali mantra, which is the first mantra of the Argala Stotra. He has made separate videos for naam jap, he says. Memorise the twelve names of the one in whom your shraddha lies. Practise their recitation so continuously that they begin to run in the mind by themselves. If you wish to go forward with one name, go forward with one name.

What is ajapa jap and how does it work?

Naam jap should not be left; if you keep doing naam jap, ajapa jap will keep happening, and ajapa jap has a vidhi. When the subject of karmakand is learnt, one learns how the breath moving in and out is carried by Soham and Hans, since it runs naturally in that very manner — which is held to be the Parmahansa mantra. But it is brought to fruition by taking a sankalpa, and the one whose mind stays free of vikaar is the one who will take that sankalpa.

Naam jap should not be abandoned, he says. If you keep doing naam jap, Ajapa Jap will keep taking place, and ajapa jap has a vidhi of its own. When the subject of karmakand is learnt, one learns in what manner the breath that moves in and out of us is carried by Soham and Hans, since it is running in that very manner naturally. This is held to be the Parmahansa mantra. But it is brought to fruition by taking a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.; and who will take the sankalpa? The one whose mind will remain free of vikaar. Then, for as many times as we draw breath and let it go through the whole day, that much fruit of ajapa jap will come of itself — because each time we take a breath one mantra jap is happening, and each time we release it one mantra jap is happening. It runs 24 hours, whether asleep or awake or doing anything at all; but that state must be understood.

Does a mantra work if it was not received from a guru's mouth?

For the beginner, he says, the necessary thing is that we should do mantra jap; either do it with a mala. As to the question that until you take the name of God from the mouth of some guru the mantra will have no effect — that, he says, is a wrong thing; it is not so. Take this matter out of your mind. If you keep doing it, then even if some spirit wishes to stand with you, in your aura or in your body, nothing of yours will be spoiled, because the aura will stay strong.

For a beginning person, he says, it is necessary that we do mantra jap. Either do it with a Mala. As for the question about taking the name of God — that until the name of God is taken from the mouth of some guru, the mantra will have no effect — that is a wrong thing, he says. It is not so. So take this subject out of your mind. If you keep doing it, then if in your Aura or in your body some atma should even wish to stand with you, nothing of yours will be spoilt — provided the aura stays strong.

Why is the Surya stotra and sahasranamavali recited, and how?

Asked why the stotra and sahasranamavali path of Suryadev is done and what its vidhi is, he says it is done for the pleasure of Suryadev and, if there is any obstruction born of that graha, for its removal. The vidhi is that the path is done especially seated before Suryanarayan when the sun is rising.

Asked why the stotra and satnamavali path of Suryadev is performed and what the vidhi for it is, he answers that since it belongs to Suryadev it is done for the pleasure of Suryadev, and for the removal of any graha-born obstruction arising from him. As for the vidhi: the path is performed especially seated before Suryanarayan at the time of the rising sun.

Can a mantra be converted into a taaran mantra?

Asked how any mantra of God is converted into a taaran mantra, he asks in return why it should be converted, and whether the questioner has the capacity to change the fundamental nature of any mantra. Neither you nor I, he says, have the capacity to change a mantra's mool tattva and make a taaran mantra of it. The taaran mantra becomes for you that very name upon which you depend and in which you keep shraddha.

Asked in what manner any mantra of God is converted into a taaran mantra, he answers with a question: why is a mantra to be converted into a taaran mantra? Have you the capacity to change the fundamental kind of any mantra? That capacity, he says, is not in you and not in me — to change the mool tattva of a mantra and make it into a taaran mantra. The taaran mantra becomes for you that name upon which you are dependent, that deity in whom you keep your shraddha. Where there is no shraddha, even if God himself came and gave you the Hari mantra in your ear, you would not be able to cross over. But whoever it is in whom you have shraddha and nishtha, in whichever form you keep the faith that yes, this one is with us — do the naam jap of that one, and that naam jap will carry you across. When later you have the samarthya in you, then do an anushthan and the rest.

Is it a dosha not to do daily jalabhishek of a parad shivling at home?

Absolutely it is a dosha, he answers. He says it again and again: if you are to keep any form of Shiva at home, and especially if you keep a shivling, then the abhishek of the shivling is the most necessary thing of all. The abhishek of a shivling and of a shaligram shila must both take place daily. It is not even five minutes' work — take one lota of water, bathe them while doing simple naam jap, apply tilak, place unbroken rice above, put on the crown, and it is done.

Asked whether it is a dosha if jalabhishek is not done daily on a parad ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. kept at home, he answers: absolutely it is. We say it again and again, he says. If any form of Shiva is to be kept at home, and especially if a shivling is kept, then the abhishek of the shivling is the most necessary thing of all — the abhishek of the shivling and of the Shaligram shila. The abhishek of both of them must take place daily. How long does it take to do the abhishek of a shaligram shila? It is not even five minutes' work. Take one lota of water; if nothing else, bathe them while doing simple naam jap, apply the tilak, place unbroken rice above, put on the crown and the rest. It is done.

One who cannot give five minutes out of twenty-four hours to his ishta should stop calling himself a Sanatani.

If out of 24 hours you cannot give even five minutes to your ishta aradhya, he says, then you should stop calling yourself a Sanatani. What is the use of a human body given for 24 hours if a man is not capable of giving even five minutes? A parad shivling, he says, is held to be the shivling itself, the form of Shiva; there ought to be a great deal of vidhi and niyam for it, and you are not even giving it a bath. It is wrong.

If out of 24 hours you cannot give even five minutes to your ishta aradhya, he says, then you ought to stop calling yourself a Sanatani. What is the use of a thing for which 24 hours have been given, for which a human body has been received, if that man is not capable of giving even five minutes to his ishta aradhya — and yet asks about having kept a parad shivling. A parad ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. is held to be the shivling itself, the form of Shiva. There ought to be a great deal of vidhi and niyam for it, and you are not even having a bath performed. It is wrong.

Can the Pranav be used in every mantra while wearing a kusha pavitri?

Asked whether, wearing a kusha pavitri, one may use the Pranav in all mantras, and if so whether in Gayatri and Mahamrityunjay too, he answers: no. If some such subject has been discussed personally, that is a separate matter with its own reason, or it has been discussed at some particular place for a particular reason. In this manner it cannot be done. It should be done only after the pavitri and the rest.

Asked whether, having worn a kusha pavitri, one may use the Pranav in all mantras — and if so, whether in Gayatri Mantra and Mahamrityunjay Mantra as well — he answers: no. If some such subject has been discussed personally, that is a separate subject; its cause is separate, or it has been discussed at some particular place, and there the reason for it is separate. In this manner it cannot be done. It ought to be done only after the pavitri and the rest.

The four-prahar puja must be made a yearly rule, for the body is not eternal and it is this one night's puja that will be of use.

Now every year, he says, it must be made regular. The body is not eternal. This puja that you are doing, this puja of one night — it is this that will be of use, brother.

Now, every year, this is to be kept as a regular practice, he says. The body is not eternal. This puja that you are doing, the puja of one night — this is the thing that will come to your use.

How should an ordinary person keep Mahashivratri?

An ordinary man should keep Mahashivratri in the beginner's way, he says. Do not take yourself into the idea that Mahashivratri has a great scientific importance, and that one should stay awake that night playing the veena and dancing, doing the big disco dancing of the foundation people. Those people have become jeevan mukt and a great deal of money has come to them. You should do the abhishek of Shiva in the four prahars and the path of the Sahasranama, seated near him in solitude.

An ordinary man, he says, should perform Mahashivratri in the beginner's manner. Do not take yourself into that idea that Mahashivratri has a very great scientific importance, that one should stay awake that night playing the veena and dancing, doing the big disco dancing like the foundation people. Those people, he says, have become jeevan mukt; a great deal of money has come to those people; those people have become jeevan mukt. You, he says, should do the abhishek of Shiva through the four prahars and the path of the Sahasranama, seated near him in solitude. If it is to be done with the family, do it with the family. Do not go into this music and music; do not go to a concert. Nothing will be obtained from all that — there the bhajan of Shiva's name is less and other commotion is more. One should not fall into all these circles.

Should one go to a Shiva temple for deepdaan if there is a Narmadeshwar at home?

The question put to him is whether, having Narmadeshwar ji at home, one should go to a Shiva temple to perform deepdaan, and whether the same fruit obtained from the temple shivling is obtained from the shivling at home. He notes first that having a Narmadeshwar shivling and a shaligram shila at home is a good thing, and that everyone should have them at home.

A listener asks about three lamps to be lit daily in an Asur Guru sadhana and about Gauri, which he says he has not understood. Another asks: having Narmadeshwar ji at home, should one go to a Shiva temple and perform Deepdaan? Will the same fruit be obtained from the shivling at home that is obtained from the shivling of the temple? He answers first that keeping a Narmadeshwar shivling at home and keeping a Shaligram shila is a good thing; everyone ought to have them at home.

Why should one still go to a temple?

A temple, he says, is itself constructed by a distinctive vastukala. When we go there, the energy of that place purifies the aura of our body in a different manner. So one must certainly go to a temple, especially at parva kaal — at least let some member of the family go. If your nishtha and shraddha in your ishta aradhya, in the Narmadeshwar kept at home, is very great, then that itself is a temple for you; but if the body is capable and you can go, then certainly go.

But a temple, he says, is itself built by a distinctive vastukala. When we go there, the energy that is there purifies the Aura of our body in a different way. So we ought certainly to go to a temple. At the time of Parva Kala and the rest, at least let some member of the family go — that too is good. Otherwise, if you yourself have very great nishtha and shraddha towards your ishta aradhya, towards the Narmadeshwar ji kept at home, then for you that is the temple. But still, if the body is capable and you can go, go to the temple certainly.

Is the fruit less if one only takes the name?

The obtaining of fruit, he says, will happen from merely taking the name too. There is no deficiency in it. Gold may be lying in rubbish, may be lying anywhere at all — it gives the same fruit; its value can never become less. It is a different matter whether you take it out of the rubbish and clean it before carrying it, or simply pick it up as it is and set it down.

The obtaining of fruit, he says, will happen from merely taking the name as well. There is no deficiency in that. Gold may be lying in rubbish, may be lying anywhere at all; it gives the same fruit. Its value can never become less. Yes, it is another matter whether you take it out of the rubbish and clean it and carry it, or whether you simply pick it up as it is and take it and put it down. Understand the point, he says.

Should pitrs be called onto the head?

Asked whether a pitr should be called onto the head, and told that dev putra and devi putri are displeased with the family, he says: never make this mistake. Calling them onto the body will put them into bondage. Their gati will never take place hereafter. Ordinarily, he says, it is held that after three generations — if their gati occurs at that time — it is best; people have Nagbali and the rest performed at Trimbakeshwar and Badrinath, and if one has that much capacity their gati takes place and their second birth happens.

Asked whether a pitr should be called onto the head or not, a listener saying that dev putra and devi putri are displeased with their family, he answers: never make this mistake. One who calls them onto the body will be one who puts them into bondage. Their gati will never even take place hereafter. See one thing, he says. Ordinarily it is held that after three generations, if at that same time their gati has taken place — people have Nagbali and the rest performed, at Trimbakeshwar and the rest, at Badrinath; if one has that much capacity, then by having all of it done their gati takes place, and that is best of all. Their second birth will happen.

How long do pitrs remain if their sadgati has not taken place?

If one is not capable, or if for some other cause such as abhichaar dosha their sadgati is not taking place, then in such a condition they have to remain a minimum of three generations. Reckon three generations from their birth and death; their presence will remain until then, and after that their sadgati takes place, if Narayan Nagbali is performed in the third generation. For pitrs, seven generations has been held. Worship, he adds, is a separate matter: the Mahakali vidhan he has given, done at a Kali temple where there is a peepal tree, is done outside and works indirectly through Bhagavati.

If one is not capable, he says, or if for some other cause, on account of abhichaar and the like, their sadgati is not able to take place, then in such a state they must remain for a minimum of three generations. Reckon it from the birth and death that occurred; until then their presence will remain, and after that their sadgati takes place — if Narayan Nagbali is performed in the third generation. And for the pitrs, seven generations has been held. But worshipping, he says, is a separate matter. The Mahakali vidhan he has described, shown by a knowledgeable person — at a temple of Mahakali where there is a PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree, where you are to perform the puja — is puja done outside. In that there is no difficulty at all, because you are not doing anything directly there. Indirectly, through Bhagavati, you are satisfying them; because that too lies within your authority according to the Kali kaal and to desha, kaal and circumstance. He adds that on that subject too one may take the advice of some knowledgeable local person.

What happens if one begins calling pitrs onto the head?

If you have begun calling them onto the head, he says, their gati will never take place. Then they will begin to come onto the head, and not three but thirty generations will pass and you will still be worshipping. Then they will become the ghar ke devta. According to him that is not right; their gati will be obstructed. Instead, there is a process for propitiating the displeased: by vidhi vidhan, through your ishta or kul devi-devta, through Shiva, you can please them and make effort for their gati.

But if you have begun calling them onto the head, he says, their gati will never take place. Then they will begin coming onto the head, and not three but thirty generations will pass and you will still be left worshipping. Then they will become the ghar ke devta. In his view, he says, this is not right; their gati will be obstructed. So do not make this mistake — they should not be called onto the body. There is a process for winning over the displeased. By vidhi vidhan, through your own ishta or kul devi-devta, through Shiva, you can please them, and can make effort for their gati.

The kriya of masan upon the garbh of women, with its causes, symptoms and remedy, is deferred to a session of its own.

A listener asks for information about the kriya of masan upon the womb of women — its causes, symptoms and remedy — saying that there are women of Assam who have this trouble and would benefit. He says: very well, we will explain that separately.

A listener asks him to give information about the kriya of Masan upon the garbh of women: its cause, its lakshan and its remedy. The questioner says there are women of Assam who have this difficulty, and that they would be benefited. He answers: very well, we will tell it separately then.

What kind of bowl and wick should be used for the deepdaan lamp?

Asked whether a plastic bowl will do if a clay bowl is not found, he says yes, it will do. Asked whether the lamp being small matters and whether someone else may take it down from the head, he says yes — it should be another person who takes it down from the head; and that the lamp being small does not matter. Keep the wick of the lamp thick, he says, so that its oil is finished quickly and the lamp is completed quickly.

Asked whether a plastic bowl will serve if a clay bowl was not found, he answers that yes, it will serve. Asked whether the lamp being small matters, and whether someone else may take it off from the head, he says yes — it should be another person who takes it off from the head. The lamp being small is no matter. Keep the wick of the Deepdaan lamp thick, he says, so that its oil is finished quickly and the lamp is completed quickly.

What should be done if a cow will not feed her calf because of nazar?

For this, he says, take moonj — the sharp-edged leaf called moonj, the one in the Hanuman Chalisa line kandhe moonj janeu saaje. Take three moonj and, reciting the Hanuman Chalisa, draw them over the body of the cow from above downwards, that is from front to back; the nazar lying upon her body will be removed. In the same way one may draw red chilli, mustard and the like over her body while reciting the Hanuman Chalisa. Milk offered in the name of Pashupatinath Mahadev, taken down from her head, also brings her benefit quickly.

For this, he says, you need moonj — that sharp-edged leaf which is called moonj, the one in the line we recite in the Hanuman Chalisa, kandhe moonj janeu saaje. Take three moonj and, while reciting the Hanuman Chalisa, draw them over the body of the cow from above downwards — that is, from the front towards the back — and the Nazar fixed upon her body will be removed. Just as the nazar of a child is drawn off, in the same way, taking red chilli, mustard and the like, draw it off her body while reciting the Hanuman Chalisa, and that too will work. And if milk is offered in the name of Pashupatinath Mahadev, taken down from her head, she obtains the benefit quickly.

Can chakra experiences be settled over YouTube?

A listener says all his chakras go round in circles, on the forehead and on the head as well. He answers that all these things cannot be fully understood or explained through YouTube. Go and sit before some genuine person and take counsel — someone who has knowledge of all these things will be able to give you right guidance, if your chakras have indeed been awakened.

A listener says that all his chakras turn round, on the forehead and on the head too. All of these things, he answers, it is not possible to understand and explain completely through YouTube. Go and sit face to face with some genuine person and discuss it — one who has knowledge of all these matters will be able to give you correct guidance, if your chakras have indeed been awakened.

How often should the puja of Gurudatt be performed?

The vidhan of Gurudatt, he tells a listener, is to perform the same puja every day, as much as one has the capacity for.

Answering a listener, he says that so far as one has the samarthya, the vidhan of Gurudatt is to perform the same puja every day.

What should be done at 84 Khambha on Somvati Amavasya?

A listener says she is to go to 84 Khambha on Somvati Amavasya and perform deepdaan, and that the last time she went her health became very bad after returning. He asks why the health should become bad after going to 84 Khambha, and tells her to take makhan with her this time and have the bhog of makhan offered to Bhagavan Krishna there.

A listener says that tomorrow, on Somvati Amavasya, she must go to 84 Khambha and perform Deepdaan; that she had gone last time, and that after coming back from there her health became very bad. Why, he asks, should the health become bad after going to 84 Khambha? Then take makhan with you, he says. Have the bhog of makhan offered there to Bhagavan Krishna.

Residence in a dham such as Vrindavan is obtained by great punya, so prayer there must reach beyond one's own suffering.

Living in Vrindavan, he tells her, it will not do merely to think about all these things. Residence in a dham is obtained by great punya. If even because of some suffering a man begins to live in a dham, and in such a dham as Vrindavan, then what is there to think about. Go to 84 Khambha and perform deepdaan there, and pray to God — not for your own suffering only. If his gracious glance falls, the suffering is wiped out at once.

Living in Vrindavan, he says, if you only think about all these things it will not serve. Residence in a dham is obtained by great Punya. If even on account of some suffering a man begins to live in a dham — and in a dham such as Vrindavan — then what is left to think about. You go to 84 Khambha; go there and perform Deepdaan. And pray to God — not for your own suffering alone. If his gracious glance falls, the suffering is wiped out at once.

Why do troubles increase for the one who does more puja?

It is a common question, he says: that the more puja-path we do the more the trouble increases, while the man opposite drinks liquor, smokes ganja, does wrong acts and is having a fine time. It is not so, he says. What is happening is only this: because you are walking on dharma and karma, keeping a rule — rising at four, bathing, sitting for puja, jap until eight, an anushthan, fasting on Ashtami and Ekadashi, going to 84 Khambha, doing Govardhan parikrama, going to a tirth — Bhagavati gives you all the sufferings together, so that this one's prarabdha may be cut quickly while he is doing dharma and cannot run away.

It is a very good thing when a person does punya, he says; and your question is always this — that the more puja-path we do the more the difficulty increases, while the man opposite is drinking liquor, smoking ganja, doing wrong acts, and see, he has nothing but enjoyment. That is a wrong idea, he says. It is not so. Only this is happening with you: when you are doing puja-path you are walking upon dharma and karma; you are walking on niyam and nishtha. You have made a rule that we shall rise every morning at four, then bathe and sit to do the puja-path; my jap will run till eight, my anushthan will run; we are fasting on Ashtami, fasting on Ekadashi; we are going to 84 Khambha and lighting a lamp there, or going on Govardhan parikrama, or going to some tirth. You are doing work in accordance with dharma. And at that time, he says, what God and Bhagavati Jagadamba do is simply this: when you are doing the work of dharma, they give you all the sufferings together — so that this one is doing dharma now, let his PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. be cut quickly, let it be cut. Give it to him now: now he will not run away, now he is doing the work of dharma.

Why do those doing wrong appear so happy?

He recalls a question from an earlier live: whether a great deal of money is needed to do punya. Money is not needed to do punya, he had said — it is needed to do paap. Those who are doing paap, going off to Goa, drinking there, eating chicken and mutton and seafood, doing whatever acts they can with girls, married or not — when they increase their paap in this way they are very happy. The reason, he says, is that God says: give this one all the punya that is left over, at once, so that his punya is finished as quickly as possible. Then only will the paap rise, and then he will weep.

And those who are doing paap, he says — recalling that in a live a day or two earlier someone had asked whether a great deal of money is needed to do punya, and that he had answered that money is not needed to do punya but to do paap. Those who are doing paap are going happily off to Goa, drinking liquor there, eating chicken and mutton and seafood, doing with girls whatever acts they can do; whether they are married or not has nothing to do with it. Doing all this and increasing their paap, they are very happy. Why do they become happy? The reason behind it, he says, is that God says: whatever Punya of his is left over, give it all to him at once, so that his punya is finished as soon as possible. Because they are finishing it — by doing wrong work they are finishing the punya left in their savings account. So God gives all the punya together: take it, finish the punya completely; then only will the paap rise, then only will you weep, then only will it be a pleasure to punish you properly. The pleasure you are taking there by tipping the glass, we will take here by tipping the water of our kamandal, when your punya is finished.

How long does the suffering last while paap is being cut?

When our paap is being cut — when we do punya, paap is cut — there is nothing but suffering for ten and fifteen years, and we weep. The mind draws back; one feels, how much more will you give. But there are the prarabdhas of many births which begin to be cut when you start doing sadhana, when you begin havan, when you are pouring water on Shiva. Sometimes you are doing a whole month's anushthan and at that very time the suffering increases — health goes bad, debt comes — and still one does not stop, saying that surely one day the Lord will hear.

And when our paap is being cut, he says — when we do punya, paap is cut, is it not — then for ten and ten years, for fifteen and fifteen years, there is nothing but suffering, and one weeps. Now it will not be possible, one says; but still one goes on doing it weeping. The mind draws back; one feels, how much will you give. But there are the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.s of many births which begin to be cut when you start doing sadhana, when you start doing Havan, when you are offering water to Shiva and are continuously at it. Sometimes you are doing a whole month's anushthan with full force and at that very time the suffering increases — the health goes bad, a debt is incurred, this and that. One is weeping, tears falling from the eyes, groaning in the mind, and still not leaving off doing it, saying in this hope that the Lord will surely hear one day. And somehow you come across, God having all of it cut away.

What does an anushthan do to the prarabdha?

When you walk on the path of dharma, when you begin to do seva and bhakti — whether you do the Saptashati path by rule, or any anushthan told on this channel, or one of your own — then when you begin to do an anushthan, whatever the sankalpa you take in it, the energy of punya that is formed in you has God cutting away all the prarabdha at the root.

And he has it cut at the root, he says, repeating it again and again: when you walk on the path of dharma, when you begin to do the seva and bhakti of God — whether you are doing the Durga Saptashati path by rule, or any anushthan told on this channel, or something of your own. When you begin to perform an anushthan, whatever the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. you may be taking in it, the energy of punya that is formed in you has God cutting away all the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. at the root, step by step. And what did Krishna say in the Bhagavad Gita, he asks: karmanyevaadhikaaraste maa phaleshu kadaachana. We count the fruit — that the fruit did not come, the fruit did not come. The fruit is not our right at all; we do not even know what our fruit is going to be, or what karma we have done and come with. How then shall we suppose that so much of our punya is left and the paap has been cut? Neither you nor I keep the account of paap and punya. We can only look at our karma, at how much we must improve it and carry it forward.

What happens when the punya begins to rise?

Carry the karma forward, he says: as soon as our paap begins to become zero, punya begins to rise, and after that take the enjoyment. But what happens after the punya rises? After two, four or six months a new paap is begun, and one is caught again. So when the time is bad you have made a rule and are doing an anushthan with one-pointed nishtha; when the time is good, increase that anushthan. As they discussed the day before yesterday, Kuber received the pad of Kuber, became lord of the nine nidhis, became king of Alakapuri and the friend of Shiva after obtaining that pad.

Carry it forward, he says. As soon as our paap begins to become zero, punya begins to rise; after that, take the enjoyment. But what happens after the punya rises? After two, four or six months a new paap is begun again, and one is caught again. So, in the time of suffering, when your time is running badly, you have made a rule and are performing an anushthan with one-pointed nishtha. When the time becomes good, increase that anushthan. As they discussed the day before yesterday: Kubera obtained the pad of Kuber, became the lord of the nine nidhis, became the king of Alakapuri, and became the friend of Shiva after obtaining that pad. In the same way this should be the duty and the karma of an intelligent man and an intelligent woman.

How should sadhana be increased when the good time comes?

In suffering one is already doing bhakti so that the suffering may end. When the auspicious time comes, one should increase one's sadhana further. When the capacity for good quality comes, use good quality ghee; if you did a havan once a month before, now do a havan once a week. If earlier you could go on a tirth yatra once in five years and God has now given you capacity, then go on a tirth yatra two or three times a year — and go by vidhi vidhan, not as a tourist out sightseeing.

In suffering, he says, one is already doing the bhakti of God so that the suffering may be wiped out. When the auspicious time of such a one comes, one ought to increase one's sadhana further. When the capacity for good quality arrives, use good quality ghee; if a Havan was done once a month before, now do a havan once a week. If earlier you were able to go on a Teerth Yatra once in five years and God has now given you the capacity — whether through your sons, grandsons and daughters-in-law or from your own personal cause, there is now no shortage of wealth — then you ought to make the tirth yatra two or three times a year. And go with vidhi vidhan; do not go as a tourist, out sightseeing. Go by full rule, go with capacity.

What should children be told to become?

When the time is bad the reality is known: there is nobody to ask after you, and uncle, aunt, brother and sister-in-law all leave and go away at that time. So, he says, is there anyone who explains this thing to his children and says: grow up and become a sadhak, grow up and serve Jagadamba, grow up and serve Shiva, you have to do the bhakti of God, you have to become a devotee? Everyone says: you must become a doctor, you must become an engineer.

You have seen the days, he says, and how they turn bad. When the bad time comes, the reality is known: there is nobody to ask after you. Uncle, aunt, brother and sister-in-law all leave and go away at that time. So about your own children — is there anyone who explains this thing to his children and says, grow up and become a sadhak; grow up and do the seva of Jagadamba, grow up and do the seva of Shiva; you must do the bhakti of God, you must become a bhakt? Does anybody say it, he asks. Everyone says: you must become a doctor, you must become an engineer. That is necessary for carrying on worldly life, so that four coins come and the household runs. But becoming a bhakt, becoming a sadhak — develop this quality beforehand, and then when suffering comes into his life he will not be shaken. You tell someone to become a sadhak only when all your ways are closed.

How is a young person mocked for doing puja?

If he so much as touches the Bhagavad Gita they will say, do you want to become a sanyasi, a baba ji? You do puja so long, you recite the Hanuman Chalisa — what is all this for; do not do it; this nonsense will not run; where did you pick up this mala; whom have you joined? They will say, will you become a baba ji, look at the state of the baba ji people, they are all lying in jail. Only those baba jis in jail will be visible to such people, he says. The real baba jis, who are grinding down their bodies and doing the bhakti of Bhagavati day and night, are never visible, and their example is never given.

First, if he touches the Bhagavad Gita, they will say: do you want to become a sanyasi, a baba ji? You do puja for so long, you recite the Hanuman Chalisa. What is there to do all this for? Do not do it; you must do puja-path for so long; this useless nonsense will not run. Where did you pick up this mala from? Whom have you joined? This is what goes on, he says. You will become a baba ji — look at the state of the baba ji people, they are all lying in jail. Only those baba jis will be visible to such people who are lying in jail. The real baba jis are not visible — those who are grinding down their bodies and doing the bhakti of Bhagavati, absorbed day and night in her tapasya. Their example will never be given either. The example will be given only of the kind from which the child's mind will run away. So whatever wrong understanding you fill into your children in this way, they will come to fruit in the same way when they grow up.

Why does an attack of tantra not lift as soon as remedies begin?

Never think, he says, that we are doing God's seva and yet the health has gone bad. Tantra vichaar remains in its own place; he has explained in detail how it works, what its scientific basis is, how it acts and how it will act adversely upon you. Your capacity to counter it is limited — you are not a siddh purush. The trouble came, and only then did you start doing mantra jap; but the trouble has already taken root five or ten years before. The man who made the prakshepan will have done that pret's sadhana for six months, for forty days, seated in the shamshaan, seated upon bhasma, near a corpse, at the burning ghat, under a peepal tree, in the manner his guru told him.

Do not ever think, he says, that we are doing God's seva and the health went bad; that we are going and performing all the anushthans and pujan and the health is going bad. Tantra vichaar remains in its own place, he says; he has already told every detail of how it happens, what its scientific basis is, in what manner it will act and how it will affect you adversely. Your capacity to counter it is only up to a limited measure — you are not a siddh purush. Trouble came upon you, and only then did you go and begin Mantra Japa; the trouble had already taken root five or ten years before. Now the man who made the Prayoga of tantra, who drove a Preta or Pishach after you — he will have done the sadhana of that pret for six months, for forty days, seated in the Shamshaan, seated upon bhasma, beside a corpse, whether at the shamshaan ghat or at your burial ground, in different places, seated under a peepal tree, in whatever manner his guru will have told him. He will have perfected that siddhi.

What sustains a pret that has been driven at someone?

Having perfected the siddhi he will be giving it food at every Amavasya, keeping it satisfied, holding it to a promise. Whatever tapobala he has built by serving whatever divine shaktis — that tapobala the pret will be eating. Only then did he make the prakshepan upon you, upon your body, by abhicharik activity; and so it is able to harm your body, because the tapobala is being given by the person who made the prakshepan.

Having perfected that siddhi, he says, the man will be giving it food at every Amavasya, keeping it satisfied, holding it bound by a word. Whatever tapobala he will have built by doing the seva of whatever divine shaktis, that Tapo-bala the pret will be eating. Only then did he make the prakshepan upon you, upon your body, by abhicharik activity; and so it is capable of causing harm to your body — because the tapobala is being supplied by that person who made the prakshepan, who drove the pret or pishaach at you.

Why is there no immediate benefit when the remedy is finally begun?

When you have fallen fully into the pit, when the body has stopped supporting you, when the pret pishaach has climbed on and the trouble has begun — then you took the sharanagati of God and have only now begun the remedy. So there will not be an immediate benefit. You are not so great a devotee of God, he says, nor is there in you or in me such bhav that God should come running at once. Nor are we like Gajendra, that at midnight when a crocodile seizes our foot we should call Kanha-Kanha and Narayan should leave Vaikuntha and come running and free us with the chakra.

When you have fallen wholly into the pit, he says, when the body has stopped supporting you, when the Preta and Pishach have climbed upon you and difficulty has begun — then you took the sharanagati of God, and only now have begun the remedy. Then there will not be an immediate benefit. You are not so great a devotee of God, nor is there within you or within me such bhav that God himself should come running now. Nor are we like Gajendra, that at twelve at night, when a crocodile seizes our foot, we should call Kanha-Kanha at that very moment, and Kanha — Narayan directly — should leave Vaikuntha and come running and free us from danger by loosing the chakra. That capacity and that bhav is not within you or within me.

A mentality shaped by prarabdha makes one see only abhichaar even while living where Narayan walks in every lane.

Consider Vrindavan, he says, where Narayan walks in every lane, where Radharani's form is held to be in every particle of the dust, whose every grain has so great a mahima sung of it. Living there, you think only that after 84 Khambha your health went bad and that it is the effect of abhichaar tantra. That, he says, is somewhere your own prarabdha having made your mentality such that you cannot come out of it. Motivate yourself a little and see where you are standing.

Consider Vrindavan, he says, where Narayan roams in lane after lane, where in every particle of the dust the form of Radharani is held to be, of whose every grain so great a mahima has been sung. Living there, you think only this: that after 84 Khambha the health became bad and that it is the effect of Abhichara tantra. Then this is somewhere your PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. having made your mentality such that you are not able to come out of it. Motivate yourself a little, he says; look at where you are standing. When God had to compose a leela he had even Bhagavati herself cursed through Shridhama the gopa — that was leela. So it is happening with you too, living in her very playground; there must certainly have been some reason. Do not leave off. Go, do it, stay at it, do as much as you have capacity for. There is no need to give your life away, but call upon them with as much shraddha, bhakti and bhav as you can.

With what may a shivling be washed?

There is no need to wash a shivling with soap or detergent, he says; it should never be washed with soap or detergent. The abhishek of Shiva should be done with pure water, with Gangajal, with pure milk, with panchgavya, with panchamrit — with all of these. Cow's milk is held to be amrit; you speak of amrit and panchamrit, and in its place you would use a chemical soap. Do not make this mistake.

There is no need to wash a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. with soap or detergent, he says; it should never be washed with soap or detergent. The abhishek of Shiva should be done with pure water, with Gangajal, with pure milk, with panchgavya, with panchamritaA five-ingredient offering (commonly milk, curd, ghee, honey, sugar) used to bathe an idol before worship. — with all of these. Will you wash with soap and detergent, he asks. Cow's milk has been held to be amrit. And you speak of amrit, of panchamrit — and in its place you will use a chemical soap. Do not make this mistake.

May the path of Sarveshwar Mahadev be done in a Shiva temple?

Yes, he says, it can be done in a temple; the ordinary path can be done, if the difficulty is very great and your bhav is in that form. But take care that in that Shiva temple there is not also a Narayan in the precinct. And secondly, brahmacharya and the rest will have to be kept very well, with niyam and nishtha. The path is not to be done in great quantity — do the path very little: three, five, or even one. Not more than that.

Asked whether the path of Sarveshwar Mahadev may be done in a Shiva temple, he answers yes, it may be done in a temple. The ordinary path may be done; if there is very great difficulty and your bhav is in this form, then you may do it in a temple of Shiva. But keep in mind, he says, that in that temple of Shiva there should not also be a Narayan in the precinct. And secondly, that BrahmacharyaStrict celibacy required through an extended ritual observance. and the rest will have to be kept very well, with niyam and nishtha. The path is not to be done in great quantity. Do the path very little — three, five, or even one. Not more than this.

May dugdhabhishek be done on a bel tree on Somvati Amavasya?

Asked by a listener who wishes to do dugdhabhishek on a bel tree, and about Bhagavan Dattatreya, on Somvati Amavasya, he says it is very good indeed and to do it by all means. Others too should do it, he says: tomorrow is Somvati Amavasya, and on tomorrow's day do it as your strength allows.

A listener says he wishes to perform dugdhabhishek upon a bel tree, and asks about Bhagavan Dattatreya, on Somvati Amavasya. Very, very good, he answers; do it by all means. And let others do it too, he says: tomorrow is Somvati Amavasya, and on tomorrow's day let it be done as far as one's strength allows.

What does it mean to hear voices and smell foul odours?

A listener says there is a tantra kriya: he hears a voice, hears it even when nobody is there, feels someone called out, but on going there finds nobody; foul smells come, sometimes bad, sometimes good. He answers that this is a subject of seeing — where and what and how it is. Only then will it be possible to say what you should do and at what level you are.

A listener says that there is a tantra kriya: he hears a voice, and hears it even when nobody is present; it feels as though someone called out, but on going there nobody is present. Foul, foul smells come — sometimes bad, sometimes good. This, he answers, is a subject of seeing — where it is, what it is, how it is. Only then will it be possible to tell you what you should do, and at what level you stand.

What does keeping a ratri jagran for the first time mean?

A listener says that for the first time in his life he kept the ratri jagran, and by his grace did the Shri pujan well for the first time. It is Bhagavati's will and kripa, he answers, and the mahima of Shiva, that you were able to keep the ratri jagran. And upon the many people who kept a ratri jagran for the first time, kripa has certainly been present.

A listener says that for the first time in his life he kept the ratri jagran, and that by his grace he performed the Shri pujan well for the first time and found it very good. It is Bhagavati's will and kripa, he answers, and the mahima of Shiva, that you were able to keep the ratri jagran. And upon the many people who have kept a ratri jagran for the first time, kripa has certainly been present.

May another Bhairav mantra be done on the mala of the Bhairav mahamantra?

Asked by one who has done eight days of jap of a Shiva mantra how to make an anushthan of it, he says: continue it, and that the vidhi vidhan for it has been given. Asked whether some other mantra of Bhairav may be done on the mala used for the Bhairav mahamantra, he says there is no difficulty at all.

Asked by a listener who has done eight days of jap of a Shiva mantra how the anushthan of it is to be made — the jap of the Sam Shiva mantra — he says: continue it. The vidhi vidhan for it has been told. Asked whether, on the Mala used for the Bhairav mahamantra, some other mantra of Bhairav ji may be done — he answers that there is no difficulty at all.

The more secretly these works are kept the better, since coming before people eats into one's bhajan and forces a style to be maintained.

We do not meet anybody, he says. The more secretly you do all these works, the better it is. After coming before people, one's bhajan gets eaten into. After that the baba ji becomes a model: then he will have to maintain a style, get his hair cut short, his tilak will acquire a quality of its own, he will have to wear spotless clothes, since one never knows when or where a devotee may be met, and then we shall become a YouTuber, a blogger, giving selfies all day. After that the whole punya begins to be depleted in place after place.

We do not meet anybody, he says. The more secretly you perform all these works, the better it is. After coming before people, one's bhajan-bhajan gets eaten into. After that the baba ji becomes a model. Then he will have to maintain a style, will have to get his hair cut short, his tilak will acquire a quality of its own, he will have to wear absolutely spotless clothes — one never knows when or where some devotee may be met — and then we shall become a YouTuber, become a blogger, giving selfies all day long. After that the whole punya will begin to be depleted in place after place. Then what will we do for ourselves?

What harm does public recognition do among sadhaks?

After that, he says, fifty sadhaks will stand up in enmity, saying that this man does such and such, that he has this. So inwardly, somewhere, a bhav of malice will arise. Why should we become the cause of another's falling, he asks — that within ten men a bhav of envy should arise on account of me, seeing that this is the one, this is Rudransh, this is the Grihastha Tantra one. Better then that we shall not meet; stay in your own place, do the bhajan of Bhagavati, do the seva of Jai Jagadamba, the vidhi vidhan is on the channel.

After that, he says, fifty sadhaks will stand up in enmity — that this man does such and such, that he has this. So inwardly, somewhere, a bhav of malice will come. Why should we become the cause of somebody else's falling? That within ten men a bhav of envy should arise because of me, on seeing that this is the one, this is Rudransh, this is the Grihastha Tantra one. Better than this, he says, that we shall not meet and nothing will happen. Stay in your own place, do the bhajan of Bhagavati, do the seva of Jai Jagadamba; the vidhi vidhan is on the channel. We place every single thing before you, he says — see, learn, do. If something is not being understood, or there is some particular obstruction, then talk and understand the subject.

Why are the Shakti Peeths and kunds of the Vindhya region not all available?

There is some cause of the Kali kaal, he says, by which all the Shakti Peeths are not available. In the Vindhya kshetra there are many natural kunds whose description is found in the Vindhyachal Mahatmya; and it will astonish you to know that many such kunds from the beginning have become extinct and are not visible at all. The Motiya talab near Rinmukteshwar Mahadev has half dried up — the region where the siddh munis of the Vindhya kshetra go and become invisible, held to be an invisible kshetra — and it lies dry. Many kunds and springs have completely dried.

There is some cause or other of the Kali kaal, he says, by which all the Shakti Peeths are not available. In the Vindhyachal kshetra there are many natural kunds whose description will be found in the Vindhyachal Mahatmya. Among them, it will astonish you to know, there are many such kunds from the beginning that have become extinct and are not visible at all. The Motiya talab that lies near Rinmukteshwar Mahadev has half dried up. About that region of Rinmukteshwar Mahadev it is held that the siddh munis of the Vindhya kshetra go there and become invisible; it has been held an invisible kshetra. And it lies dry, at the present time. The maya of Bhagavati, he says. There are many kunds and springs that have completely dried up.

What does the sound of ghungroos during puja mean?

Asked what the sound of ghungroos at the time of puja means, he says you may see it in whatever bhav you wish to see it in; it is a very ordinary matter. If you ignore it you will go forward. If you stop at the ghungroo, then very soon somebody who wears ghungroos will be obtained by you — and then remain in maya.

Asked what the sound of ghungroos at the time of puja means, he answers that now you may look at it in whatever bhav you wish to look at it in. It is a very ordinary matter. If you ignore it, you will go forward. If you stop at the ghungroo, then very soon one who plays the ghungroo will be obtained by you, someone or other. Then remain in maya, he says.

What should be done if the body cannot bear the whole procedure?

When the body is not fully capable, he says, one should not force it too much. If you are new and there is trouble in the body from your prarabdha, or there is some abhichaar dosha as well, then do the whole thing seated; do not do it by stubbornness. If you cannot sit, sit on a chair or the like and do it. When you become capable, when the vichaar is cut a little, when Bhagavati's kripa comes and the body becomes a little secure, then perform the main anushthan.

When the body is not able to be fully capable, he says, one should not force it very much. If you are new, and there is trouble in the body on account of your PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., and there is also some abhichaar dosha at present, then do the whole thing seated. Do not do it by stubbornness. If you cannot sit, sit upon a chair or the like and do it. When you become capable, when the vichaar is somewhat cut, when Bhagavati's kripa comes and the body becomes a little secure, then perform the main anushthan.

Who is Sarveshwar Mahadev, and why must no Narayan be present there?

Clarifying his earlier answer, he says the questioner had asked about doing the puja of Sarveshwar Mahadev. Sarveshwar Mahadev is Sharabh Akash Bhairav; and wherever his seva-puja or his anushthan is performed, there should be no shri vigrah, photograph, symbol or the like of Narayan. Narayan is present everywhere, he says, but since here karma is principal — and what we are about to do is connected with the tantra kand — no such component connected with him should be there.

The one to whom he said that jap may be done in a Shiva temple where there should be no Narayan — that questioner, he clarifies, had said he wished to perform the puja of Sarveshwar Mahadev. Sarveshwar Mahadev is Sharabh Akash Bhairav. Wherever his seva-puja is done or his anushthan is performed, there should be no shri Vigreh of Narayan, no photograph, no symbol, nothing of the kind. Narayan is present everywhere, he says. But since here karma is principal — and what we are going to do is connected with the tantra kand — no component connected with him should be there.

Was tantra ever done upon the Pandavas?

Asked by a listener who says tantra was not done upon the Pandavas, he answers: who said that tantra was not done upon the Pandavas? The very first among those who did tantra upon the Pandavas was Mama Shakuni. He was the greatest of all doers of tantra-mantra. And they say it had no effect.

Who told you, he asks a listener, that tantra was not done upon the Pandavas? The first of all those who did tantra upon the Pandavas was Mama Shakuni. He was the greatest doer of tantra-mantra of all. And these people say it had no effect.

Should kusha and durva also go into the packet?

Asked whether kusha and durva should also go into the wooden packet, he answers: yes, absolutely, kusha and durva should be there as well. He adds that in every kshetra secrecy is being maintained.

He remarks that in whatever kshetras there are, secrecy is happening everywhere. Asked whether kusha and durva should also be in the wooden packet, he answers: yes, absolutely. Kusha and durva too should be there.

Consciousness and awakening are now coming among Sanatanis through YouTube and Facebook, after a long slow washing of their brains.

These people, he says, have very slowly washed our brains completely. In the present time, on account of YouTube and Facebook, a great deal of consciousness and awakening is nevertheless coming among Sanatanis; otherwise where were all these things. If anyone spoke of it, if anyone kept a shikha, if anyone applied a tilak, people made his life miserable by mocking him. And all this mockery came from that same source.

So these people, he says, have very slowly, very gradually washed our brains, washed the mind completely. In whatever time is running now, on account of YouTube and Facebook a great deal of consciousness and awakening is nevertheless coming among Sanatanis. Otherwise where were all these things? If anyone talked of it, if anyone kept a shikha, if anyone applied a tilak, people made his living difficult by mocking him. And all this mockery — where did it come from? From that very place.

The same people abuse the pandits and the learned for hiding knowledge, and then abuse those who teach it openly.

You sit and abuse all the pandits, the Brahmins, the knowers, the learned, he says: you people taught nothing. You talk of adhikar — that you should wear the upavit, or that you have no such right. And today, when it is being taught and told through YouTube, when a hundred, a hundred and fifty, five hundred, a thousand people come and try to explain it with pramaan, even then they receive abuse.

Once, he says, you people sit and abuse all the pandits, the Brahmins, the knowers, the learned: you people taught us nothing. You talk of adhikar — that you should wear the upavit, or that you have no such adhikar. And today, when it is being taught and told through YouTube, when a hundred, a hundred and fifty, five hundred, a thousand people come and try to explain it with pramaan, even then abuse falls upon them.

He calls himself no Brahmin but a maha-shudra, and warns that abusing the knowers cuts one's own root.

We say first of all, he tells them, that we are not a Brahmin at all — we are a maha-shudra, a low person; there will be no greater maha-shudra than me. But even if you take me for a shudra and accept me as your own, still you are not going to accept it. You say we will not do karmakand, or the mantra, or this. Here it is being done and told in Hindi, every single thing — and even that is not being digested by you people. You people only want an excuse. You are cutting the root of your own tree and nothing else.

And brother, he says, we say first of all that we are not a Brahmin at all — we are a maha-shudra, a low person. There will be no greater maha-shudra than me. But come, even if you take me for a shudra and accept me as your own, still you are not going to accept it. You say that we will not do karmakand, or the mantra, or something of that kind. Here, he says, it is being done and told in Hindi, every single thing — and even that is not being digested by you people. You people only want an excuse. You are cutting the root of your own tree and nothing else.

Should a display of siddhi be demanded?

Those who have capacity, intellect and discernment in their minds — you will not be able to spoil anything of theirs. If someone displays a siddhi in order to mock, what mockery will be made of them, he asks. You have so much siddhi, so much capacity — then go and blow up Pakistan. Where is it? We will apply your siddhi, we will do this, we will do that.

Those in whose minds there is capacity, buddhi and vivek, he says, you will not be able to spoil anything of theirs. If, in order to mock, somebody performs a display of siddhi, what mockery of them will be made? You have this much siddhi, you have this much capacity — then go and blow up Pakistan. Where is it? We will apply your siddhi, we will do this, we will do that.

The Rashtra Sant Maharaj of the Datia Baglamukhi Shakti Peeth performed a Shatchandi with the Baglamukhi mool mantra as samput at the time of the Chinese attack.

That display of siddhi, he says, was done by the Rashtra Sant Maharaj ji of the Datia Baglamukhi Shakti Peeth. You read and hear and see its description everywhere: that with the mool mantra of Bhagavati Baglamukhi as samput — though the description comes as being with the Saptakshari mantra as samput — he had a Satchandi performed when China attacked India, and they had to fall back. He had the capacity, he says; and one who has the capacity of a person will show only that much. Whatever brahma tej Jagadamba has given, whatever a man's prarabdha is, in that manner he does the work.

That display of siddhi, he says, was done by the Rashtra Sant Maharaj ji of the Datia Baglamukhi Shakti Peeth. You read and hear and see the description of it everywhere: that with the mool mantra of Bhagavati Baglamukhi as samput — the description comes as with the Saptakshari mantra as samput — he had a Satchandi performed, when China had attacked upon India. They had to fall back. He had the capacity; he had capacity indeed. Now if a person has capacity, he will show only that much. Whatever brahma tej Jagadamba has given, and whatever a person's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. is, in that manner he does the work. That too is not digested by you people, and that too you people do not understand.

Is there any bar of varna or kula on learning?

In whatever varna, in whatever kula you took birth, nothing is forbidden anywhere, he says. What is meant by adhikar? Learn, brother. Come out of your own kula and family and learn. When a Brahmin can go and do fourth-class work in the railway, then when you are in the fourth varna, go and learn. Who has forbidden it? Learn to recite the Rudrashtak. Learn from those who are teaching.

In whatever varna and in whatever kula you took birth, he says, nothing is forbidden anywhere. What is it that is called AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner.? Learn, brother. Come out of your own kula and family and learn. When a Brahmin can go and work fourth class in the railway, then when you are in the fourth varna, go and learn. Who has forbidden it? Learn to do the path of the Rudrashtakam. Learn from those who are teaching. Why do you fall upon those who say we will not teach — he is forbidding, he does not wish to teach, he did not teach; leave it. Those who are teaching, teaching online, seating people at home and teaching for money, giving classes: if there is a wish within you, you can go and learn by any means at all. People are learning.

Do women have adhikar for the Gayatri mantra?

People get stuck on the Gayatri adhikar, he says: there is an itch that there is no adhikar for Gayatri. Why is there no adhikar for Gayatri? Because a negative effect will fall upon the body. Become qualified and do it. It is forbidden to women in every way; it is forbidden to a Brahmin's wife too. Woman does not mean that a woman of the shudra varna is forbidden while for a Brahmin it is permitted.

People stay stuck, he says: no adhikar for the Gayatri Mantra — the itch starts up, there is no adhikar for Gayatri, for Gayatri. You are stuck on it, brother. Why is there no adhikar for Gayatri? Because a negative effect will fall upon the body. Become qualified and do it. To women it is forbidden in every way. It is forbidden to a Brahmin's wife too. Woman does not mean that a woman of the shudra varna is forbidden and the Brahmin may go and do it.

Who is Mena, and what does the coming Parvati Khand teach?

A great deal has been explained and taught concerning pratipad dharma, he says. When they read the Parvati Khand ahead, they will see what upadesh Parvati received from Bhagavati Mena. Who is Mena? The daughter of the pitrs is called Mena. And after that, Bhagavati Parvati is her daughter — so Bhagavati Parvati becomes the great-granddaughter of the pitrs. What upadesh is being given to her about grihastha dharma will be discussed, and then it will be understood what the duty of a woman is.

Concerning pratipad dharma so much has been explained and taught, he says. When they read the Parvati Khand ahead, they will see what upadesh Parvati received from Bhagavati Mena. Who is Mena? The daughter of the Pitrs has been called Mena. And after that, Bhagavati Parvati is her daughter — so Bhagavati Parvati became the great-granddaughter of the pitrs. What upadesh is being given to her about grihastha dharma will be discussed, and then you will understand what the duty of a woman is.

Man is lampat and the greatest bhogi of all, while woman is the greatest of all and must carry that greatness rightly.

To a man everything is taught, he says. Man is lampat — we always say so. Man is the greatest bhogi of all; man is low. The Brahmin is low, man is low, woman is the greatest of all. If you are the greatest of all, then carry that greatness in the right manner. Things are being done at will, conduct is being done at will. That is a wrong thing, is it not.

To a man, he says, everything is taught. Man is lampat — we always say so. Man is the greatest bhogi of all; man is low. The Brahmin is low, man is low, woman is the greatest of all. If you are the greatest of all, then carry that greatness in the right manner. Things are being done at will, conduct is being done at will. That is a wrong thing, is it not.

Where were bhands and nagarvadhus formerly kept?

In earlier times, he says, bhands were kept outside the town, and the nagarvadhus outside the town, those who were called nagarvadhu. And however many bhands there were who exhibited art, they were very rich — but they had no interference in social life. You will nowhere read in the Puranas or the shastras that any bhand or any nat has been given a characterological distinction, or that children have been told to take a lesson from him. You will find it nowhere.

In the earlier time, he says, bhands were kept outside the town; and the nagarvadhus outside the town, those who were called nagarvadhu. And however many bhands there were, who made a display of art, they were very rich. But they had no interference in social life. You will nowhere read in the Puranas, in the shastras, that any bhand or any nat has anywhere been given a characterological distinction, or that children have been told to take some lesson from him. You will find it nowhere. Has it been found anywhere, he asks. It will not be found.

Who should be the youth icon?

But today, he says, your daughters at home put up the new heroes with six-packs; the boys put up the heroines and are huge fans. And what are those women exhibiting — drinking and smoking, going to hookah bars, roaming with a boyfriend to look cool and posting it. Then the children will learn just that and will make them their youth icon. What ought to happen is that you should make some pauranik person, some pauranik region, the youth icon. But that does not happen.

But today, he says, your daughters at home will put up whatever new heroes there are with six-packs, and this and that. The boys will put up the heroines and are huge fans of them. And what is she exhibiting? She is drinking and smoking, going to hookah bars, roaming with a boyfriend to look cool and posting it. So the children will learn exactly that, and will make her their youth icon. What ought to happen is that you should make some pauranik person the youth icon, make some pauranik region the youth icon. But that does not happen. Only a video of some child will go viral, and you will say what a fine child, look what he is doing; your own child cannot do it.

What should one say to a child ten times a day?

Tell your child, he says, and speak it into him from childhood: however grown your child may already be, tell him that when you grow up you will become a sadhak; you have taken birth in Sanatan in order to become a sadhak, not in order to become an engineer or a doctor. Being an engineer or doctor is a field of karma; you have to become that anyway. It is for this body that has been received — this body is a garment and nothing more. For the soul within it, with which you took birth, you must become a sadhak. Say it to children ten times a day, and say it to yourself too, at whatever level you are, as long as the breath runs.

We say it again and again, he says: tell your child, speak it into him from childhood. However grown your child may already be, tell him that when you grow up you will become a sadhak; that you have taken birth in Sanatan in order to become a sadhak, not in order to become an engineer or a doctor. Being an engineer or a doctor is a karma kshetra — you have to become that in any case. That is for this body that has been received. This body is a garment and nothing more, he says. For the soul that is within it, with which you have taken birth, you must become a sadhak. Tell children ten times a day. Tell yourself too, at whatever level you are. The breath is running, you are alive; for that much time keep saying that we shall become a sadhak. And you will become one.

A life spent on talk of maran and of affairs passes away to nothing and ends with a tantric binding you.

Life will pass in nothing but such matters, he says — that so-and-so did a maran, that so-and-so's daughter is beautiful and an affair is running there. Afterwards you will be eaten up and nothing will happen. You will die and rot; some tantric will bind you too and will keep driving something over you, and you will go on doing this your whole life — alive and yet dead, and after death as well. Nothing will change and the state will become worse. Make a little effort, he says, to know your own atma swaroop, your own atma tattva.

Life will pass in nothing but these things, he says — that so-and-so performed a maran, that so-and-so's daughter is beautiful and an affair is running there. In all this life will be crossed; afterwards you will be eaten up and nothing will happen. You will die and rot. Some tantric will bind you too and will keep driving something over you, and you will keep doing this your whole life. You were alive, and yet dead; and after death as well. Nothing will change, and the state will become worse. Make a little effort, he says, to know your own atma swaroop, your own atma tattva.

He prescribes only what he has done himself, having kept the four prahars with the same bodily pain as anyone else.

We say only what we do, he says; what we do not do, we do not say. If we had you perform the four-prahar puja, then whatever our own state may have been, we too made the attempt — we are no yoga-endowed divine person, he says, but low, base, shudra, maha-shudra, fallen. We too attempted the four-prahar puja in the ordinary way. Our own state also becomes bad; our waist aches too, our legs ache. One can do it up to a limit, and after that one understands — and therefore we can understand your suffering.

And brother, he says, what we do is what we are saying; what we do not do, we do not say. If we had you people perform the puja of four prahars, then whatever our own state may have been — we are not some yoga-endowed divine person; we are low, base, shudra, maha-shudra, fallen — we too made the attempt to perform the four-prahar puja in the ordinary way. Our own state also becomes bad. Our waist aches too, our legs ache. One can do it up to a limit, and after that it is understood; and therefore we can understand your suffering. It is not that we told you to do the four-prahar puja while sitting here going live and showing people, with a whole point of following running.

What preparation does he announce for Holika?

From today onwards, he says, we shall begin preparing you for Holika: that on the night of Holika we must stay awake through the whole night and perfect a mantra — choose the mantra. There, ten men will perfect ten kinds of mantra; and we too will be seated here doing our own.

If from today we now begin to prepare you for Holika, he says — that on the night of Holi we must stay awake the whole night and perfect this mantra, choose the mantra. There ten men will each perfect a mantra of a different kind. And we too will be seated here, doing our own.

What sadhana is advised for those of 55, 60 or 70 years?

Involve yourself a little in all these things, he says; learn to manage the mind. If you have grown old, if you are going on 55, 60, 70 years, take the name of God. Do not do the work of setting fire among daughter, son, son-in-law and daughter-in-law. Do not light fires, do not have very great expectations. You have seen your life; sit and contemplate God.

Involve yourself a little in all these things, he says, taking up a listener's remark that true Sanatanis should keep away from base acts, work for good deeds, keep going forward and stay alert using their buddhi and vivek. Learn to manage the mind. If you have grown old, if you are going on 55, 60, 70 years, take the name of God. Do not do the work of setting fire among daughter, son, son-in-law and daughter-in-law. Do not light fires. Do not keep very great expectations. You have seen your own life; sit and do the contemplation of God.

What should the old do if they cannot do more?

If diksha has been received, do jap of the guru mantra; if it has not, take the name of the one in whom you have faith. If you can do nothing at all, sit quietly and watch a serial about God. If you cannot do that either, you can at least remember. Do the seva of Tulsi ji. Go to a temple and sit on the temple steps and contemplate.

If Diksha has been received, he says, do the jap of the guru mantra. If it has not been received, take the name of the one in whom you have faith. If you can do nothing at all, sit quietly and watch a serial about God. If you cannot do even that, you can at least remember. Do the seva of Tulsi ji. Go to a temple, and sitting there on the steps of the temple, do your contemplation.

What should a fourteen or fifteen year old do?

And if you are young, only fourteen or fifteen years old, he says, then take hold of yourself from now. YouTube and Facebook did not exist and one generation was already spoilt, ruined. Through YouTube and Facebook, what is obtained merely from watching this blogging, from peeping into what is going on in somebody's life — God knows.

And if one is young, he says, at present fourteen or fifteen years old, then take hold of yourself from now. YouTube and Facebook did not exist, and one generation was already spoilt, ruined. Through YouTube and Facebook, what is obtained merely from watching this blogging, from peeping into what is running in somebody's life — God knows, he says.

Why does boredom and sleep come during mala and mantra?

Asked how continuity is maintained in puja-path when the mind gets bored, the mind does not want to, and sleep comes while doing the mala and the mantra, he says: if you do the same thing again and again you will get bored. If sleep comes, first complete your sleep. There are two or three things to understand. Insipidity comes because there is no ras in the puja-path. You do not know about the charitra of Bhagavan Datt — read his charitra, and find out who Datt is, how he is, what his capacity is. Hear about him, know him, try to understand him first.

Asked why the mind gets very bored, why the mind does not feel like it, why sleep comes while doing the Mala and the mantra, and how continuity is to be maintained in puja-path, he answers first: if you do the same thing again and again, you will be bored. If sleep comes, first complete your sleep. There are two or three things here to be understood. Why does insipidity come? Because there is no ras in the puja-path. You do not know about the charitra of Bhagavan Dattatreya. Read his charitra: who indeed is Bhagavan Datt, how is he, what is his capacity. Hear about him, know about him, try to understand him first.

Until the stuti gayan of one's ishta is learnt and sung with bhav, sleep and boredom are bound to come in puja.

The second is stuti gayan, he says, which he speaks of again and again. Until you learn the stuti gayan of your ishta aradhya — and that too with a bhav — sleep is bound to come and boredom is bound to happen. And when you do mantra jap, whatever wrong deeds you have done begin to be remembered at the very time of the jap.

The second thing, he says, is stuti gayan, of which we speak again and again. Until you learn the stuti gayan of your own ishta aradhya, and that too with a bhav, sleep is bound to come to you and boredom is bound to happen. And when you do mantra jap, whatever wrong work you have done comes to be remembered at the very time of doing the jap.

What is a mantra, and how is it connected to the moon?

What then is a mantra, he asks: that which gives counsel to the mind — it is running in the mind itself. As he said at the outset: mind, mantra, Chandrama. Chandrama has been called the karak of the mind; authority over the mind belongs to Chandrama. The strength of Chandrama waxes and wanes, and an effect falls upon the mind; the effect of a mantra falls in exactly the same way. When by the mantra we make Chandrama strong, then when Chandrama becomes strong our mantra begins to give fruit, and our mind is in our own control.

So what is a mantra, he asks: manan trayate iti mantrah — that which gives counsel to the mind. It is running in the mind itself, as he said at the very beginning: mind, mantra, Chandrama. Chandrama has been called the karak of the mind. Authority over the mind is Chandrama's. The strength of Chandrama increases and decreases, and an effect falls upon the mind; the effect of a mantra falls in exactly the same manner. When by the mantra we make Chandrama strong, then when Chandrama becomes strong our mantra begins to give its fruit, and our mind is in our control.

Listening to two or four bhajans or stotras for five minutes on rising in the morning makes the whole day go well.

They were told at the beginning, he says: on rising from sleep in the morning, listen to two or four bhajans, stotras or stutis, whichever is your favourite. Your whole day will go well; it is only five minutes of listening, not more, though if you have time you can listen properly. Not on a loudspeaker — everybody has a phone, so hold it near your ear and listen. After that, when you go to do the puja, sing the stuti there.

We told you at the beginning, he says: rising from sleep in the morning, listen to two or four bhajans, stotras, stutis — whichever is your favourite. Your whole day will go well. It is a matter of listening for five minutes, not more; if you have time you can listen properly. Not fixed to a loudspeaker — everybody has a phone, so hold it near your own ear and listen. After that, when you go to do the puja, sing the stuti there. If you are doing Shiva's, then Shiva's; Durga ji's, then Durga ji's; if you are doing Narayan's, learn to sing the stuti of Narayan, whichever is your favourite. Only then will this thing happen.

What does excessive sleepiness during jap indicate?

If sleep is coming a great deal, he says, there is a shortage of tej in the body, a shortage of shukra — that is why this is happening. Pay attention to the observance of brahmacharya, pay particular attention to food and drink, complete your sleep, and then it will be all right; otherwise it will not.

If sleep is coming very much, he says, that is a shortage of tej in the body, a shortage of shukra; that is why this thing is happening. Pay attention to the observance of BrahmacharyaStrict celibacy required through an extended ritual observance.; pay particular attention to khanpan. Complete your sleep, and then it will be all right. Otherwise it will not.

May one get a tattoo of Mahadev?

Asked by a listener who wishes to have a tattoo of Mahadev made, he says: have it made — in his view one should have the pratik chinh of God made. If you have symbolic pictures connected with Mahadev made, the trishul, the damru, all such things, then it is more beneficial. And if you have a mantra or the like written, it should not be Vedic.

Asked by a listener whose mind inclines to having a Mahadev tattoo made, and what he should do, he answers: have it made. One should have the pratik chinh of God made, in his view. If you have the symbolic picture connected with Mahadev made — the trishul, the damru, all such things — then it is more beneficial. And if you have a mantra or the like written on it, it should not be Vedic.

How much fruit does jap on Mahashivratri give?

Asked how many times the fruit is given by what is done on Mahashivratri, he says the questioner is stuck in this multiplication and division — if you knew it, what calculation would you make? It has been told: it gives 365 times the fruit. It brings the fruit of a whole year in a single day, and to that one infinite times the fruit is going to be received.

Asked how many times the fruit is given by jap done on Mahashivratri, he answers that people are stuck in this multiplication and division. If you knew it, what calculation would you go and make? It has been told, he says: it gives 365 times the fruit. It brings the fruit of the whole year in a single day, and to such a one infinite times the fruit is going to be received. Now, next, he says.

What care should be kept in performing daily bhog seva at a temple?

A listener says Shiva and Hanuman are seated in a temple near her house and she has received the seva of the daily bhog, and asks what care to keep while making and offering it. It is a great good fortune, he says, that the work of the daily bhog in a temple of Hanuman has been received; the burden of temple seva comes only from the punya of some birth. Keep full attention to sucheeta, and go and come with purity, observing brahmacharya well. And since her name is Monica, and if she is a woman, she should not go at the time of masik dharm — for that time she should have some other arrangement made.

A listener says that Shiva and Hanuman are seated in a temple built near her house, that she has received the seva of the daily bhog there, and asks what care should be kept while preparing and offering it. It is a very great good fortune, he says, that the work of the daily bhog has been received by you in a temple of Bhagavan Hanuman ji. It is when there is the Punya of some birth that the burden of ishta aradhana, and of temple seva especially, is given — that you do it, become their servant. Everybody in the world becomes somebody's servant; to become God's servant is obtained only by good fortune. Keep full attention to sucheeta, he says. Observing BrahmacharyaStrict celibacy required through an extended ritual observance. and the rest well, going and coming must be done with purity. And, he adds, the name is Monica, so in his view she is a woman: if so, she should not go at the time of masik dharm. Keep attention to this; for that time she should have some other arrangement made.

Was the darshan during the Kubjika Tantra Durga Kavach with open eyes?

Asked about a post concerning a person of great bhav who had darshan of Jagadamba while doing the Durga Kavach of the Kubjika Tantra, and whether that darshan was with open eyes, he says: yes, according to what that person says, it was with open eyes. But keep one thing in mind, he adds: even when it happens with open eyes, what the state must have been, and at what time it happens. Because when we repeat a mantra again and again, in that bhav, with the mind one-pointed, meditating on their form, she does give darshan even for half a moment. But a state of confusion arises when our bhav is somewhere incomplete: was it true, or only untrue.

Asked about a post he had put up some days earlier, concerning a person of great bhav who had darshan of Jagadamba while doing the Durga Kavach of the Kubjika Tantra, and whether that darshan was with open eyes — he answers that yes, according to what that person says, it was with open eyes. But keep one thing in mind: even when it takes place with open eyes, what the state must have been, and at what time it happens. Because when we repeat one mantra again and again, in that bhav, with the mind one-pointed, meditating upon their swaroop — she does give darshan even for half a moment. But a state of confusion arises when our bhav is somewhere incomplete: whether it was true, or only untrue.

Does Kali mount the body of a person?

A listener says the savari of Maa Kali comes upon his wife and she cures people, but that Maa is not becoming manifest. How will she become manifest, he asks — have you the capacity to make Kali manifest? And what proof is there that Kali ji is coming upon your wife? If Kali ji is coming, then she is curing people — what sort of thing is that? Why is she curing them; why is she interfering in someone's prarabdha, upon somebody's body? A gaddi has a rule and a maryada. Kali ji, he says, never comes upon anybody's body — that is the first thing; the body is made of the five elements. Her yoginis come, and they have a limit; they come for the welfare and protection of the family.

A listener writes that the savari of Maa Kali comes upon his wife and she makes people well, but that Maa is not becoming manifest — what should he do? How will she become manifest, he asks. Have you the capacity to make Kali manifest? And what proof is there that Kali ji is coming upon your wife? Kali ji is coming, and so she is curing people — what sort of matter is that? Why is she curing them, why is she interfering in somebody's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., upon somebody's body? A gaddi has a rule; it has a maryada. Kali ji never comes upon anybody's body, he says — that is the first thing. It is a body made of the five elements. Her Yoginis come; they have a limit, and they come for the welfare and protection of the family. Those who have to perform paralaukik karma, divine karma, who have to establish a gaddi — she grants capacity according to that state, and gives direct orders as to whom to make guru. There is a work of mukh bharai and the rest, done in a proper way, and in that too there is a rule, that it is this much and in this manner. It does not happen just anyhow.

Where a savari is made to come and people are gathered at a gaddi, a deception is going on and the work bears no fruit.

If someone begins to have a savari come upon them, and begins of their own accord to call people or people begin to come, and you do all this for them, then it will not bear fruit hereafter. He says he is speaking from experience, that the listener will not like it now and will find his words bitter and may abuse him; and that the woman upon whom the mata comes, if she hears it, will make a still greater commotion at what was said about her. But this, he says, is the truth. Then a deception is going on here — that is what we will tell you straight; the rest is your wish.

If a savari begins to come upon somebody, he says, and they begin of their own accord to call people, or people begin to come, and you do all these things for them — hereafter it will not bear fruit. We are telling you a matter of experience, he says. Now you will not like it; now my words will seem bitter to you and you will abuse me four times. And that lady upon whom the mata is coming — if she hears it there will be a still greater commotion, that such a thing was said about me; they will play upon her further. But this itself is the truth. Then, brother, a deception is going on here — we will tell you this straight. The rest is your wish. From speaking too much on all these subjects, he says, people think a certain way.

What remedies does he give for heavy pitru dosha?

To a listener who says he has a great deal of pitru dosha and is not able to have anyone called, he says there is no difficulty and gives three things he can do himself. First: daily, when the floor is mopped in the house, have the mopping done with sendha namak added. Second: the seva of living creatures must certainly happen — roti for the cow, roti for the dog, for the crow, for beasts and birds; whatever is given must go out of the house every day, by rule. Third: let some one member recite the seventh adhyaya of the Srimad Bhagavad Gita daily, even in Hindi, and while reciting put three kusha and a tulsi leaf into a copper lota.

To a listener who says he has a great deal of Pitru Dosha and is not able to have anybody called, he says there is no difficulty at all. Do two or three things; you can do them yourself. First: every day, whenever the floor is mopped in the house, have the mopping done with sendha namak put in. Second: the Jeev Seva that is to be done must certainly take place — the roti given to the cow, the roti to the dog, to the crow, to beasts and birds; all of it must certainly go out from the house, every day, by rule. The third thing: let some one member of the household recite the seventh adhyaya of the Srimad Bhagavad Gita daily, even if in Hindi. And when reciting, put three Kusha Asana and a tulsi leaf into a copper lota.

What are the rules for the tulsi leaf and the water in that remedy?

The tulsi leaf must not be plucked on Ekadashi and Dwadashi — that is, on the sudosh — and must not be plucked on a Sunday or a Thursday; so pluck it in advance and keep it, and then do the path of the seventh adhyaya. When the water has been made abhimantrit by the path, give a little of it to everyone to drink as the charanamrit of God, and sprinkle it in the house too, sprinkling three times at the main door. Begin it from tomorrow, Somvati Amavasya, which is a very good and extremely auspicious day, and continue it without break for a whole year. Do not call anybody and do nothing else special; do only this much, and benefit will certainly come in the pitru dosha.

The tulsi leaf, he says, must not be plucked on Ekadashi or Dwadashi — that is, on the sudosh; keep that in mind. And it must not be plucked on a Sunday or on a Thursday, so pluck it in advance and keep it ready. After that you are to do the path of the seventh adhyaya. When the water has been made abhimantrit by the path, a little of it is to be given to everyone to drink as the charanamrit of God, and it is also to be sprinkled in the house — three times at the main door. Start this work now, from tomorrow: tomorrow is Somvati Amavasya, a very good day, an extremely auspicious day. Beginning from tomorrow, keep doing it continuously for a whole year. Do not call anybody and do nothing else special. Do only this much, he says, and benefit will certainly, certainly come in the pitru dosha.

May a clay lamp used for deepdaan be used again?

Whenever deepdaan is done with a clay lamp, he says, that lamp is not used a second time.

Whenever Deepdaan is performed with a clay lamp, he says, its use is not made a second time.

May two people together do a Rahu mantra havan of 1800 ahutis?

Asked whether two people can do the havan of the Rahu mantra together at 900 each, or whether one person should do it over two days, given that 1800 havan is to be done, he says: yes — two people may sit and go on giving the ahutis together; both of them giving 900 ahutis together will make 1800. Both of them can do it together.

Asked whether, for the Havan of the Rahu mantra, two persons may do 900 together, or whether one person should do it over two days, since 1800 havan is to be done — he answers yes: let two persons sit and go on giving the Ahutis together. Both of them giving 900 ahutis together will make 1800. Both of them can do it together, he says; and do it tomorrow, since tomorrow is Somvati Amavasya.

Do spirits know that we can see and feel them?

Asked whether an atma or pret understands that this person is seeing us, is able to feel us, he says: yes, absolutely — it may be so and it may also not be so. If we wish to tell them that we are seeing you, then very well; if you ignore, then it is ignored. What is the need of telling them, he asks.

Asked whether an atma or a Preta and the like understands that this person is seeing us, is able to feel us, he answers: yes, absolutely — it may also be so, and it may also not be so. If we wish to tell them that we are seeing you, then very well. Ignore them, and it is ignored. What is the need of telling, he asks.

What should be done with the clothes worn for dev diksha?

Asked what should be done after the diksha with the clothes and the rest of dev diksha, he says: after dev diksha you may donate them to some worthy Brahmin, or you may also wear them yourself.

Asked what should be done, after the Diksha, with the vastra and the rest belonging to dev diksha — he answers that after dev diksha they may be donated to some worthy Brahmin. Or you may wear them yourself.

How does one know whether a mantra has become siddh?

Asked by a listener who has done jap of the Shiva Sahasranama and the Shiva beej mantra how one will know whether the mantra has become siddh or not, he says: if the mantra has become siddh, its effect will begin to be received of itself. There are certain lakshans of mantra siddhi, a video of which will be found on the channel, and from it you will be able to understand.

Asked by a listener who has done the jap of the Shiva Sahasranama and the Shiva beej mantra how it will be known whether the mantra has become siddh or not — he answers that if the mantra will have become siddh, its effect will begin to be received of itself. There are some lakshans of Mantra Siddhi, he says, a video of which will be found on the channel; from that you will be able to understand.

Where can the Sanskrit path of the Saptashati be learnt?

Asked where the Sanskrit path of the Saptashati may be learnt, he says it can be learnt: you can learn it online, and you can learn it seated with some worthy Brahmin.

Asked where the Sanskrit path of the Durga Saptashati may be learnt from, he says that it can be learnt. You can learn it online. You can learn it seated together with some worthy Brahmin.

What does it mean to dream of losing or eating prasad?

Asked what it means to see prasad being lost in a dream, he distinguishes between eating the prasad and losing it. If the prasad has been lost, then offer it to the one whose prasad it was — they will receive it, and then you take it. If you see yourself eating it, then too it will be good if you offer it for the one whom you saw.

Asked what it means to see prasad being lost in a dream, he first separates the two: eating the prasad, or losing it. If the prasad has been lost, then make the offering to the one whose prasad it was; they will receive it, and then you take it. If you see yourself eating it, then too it will be good if you make the offering for the one whom you saw.

What does it mean to dream of being given gold by a family member?

Asked what kind of dream it is when someone of the house gives us gold in a dream, he says that if it is being given again and again, then the question does become one for thought and consideration. It cannot be taken just like that; there can be many causes for it. It may also be good and may be an auspicious sign, and it may also be a matter of some difficulty for the future.

Asked what kind of dream it is when some person of the house gives us gold in a dream — he says that if it is being given again and again, then the question does become one for thought and consideration. It cannot be taken in that way; there can be a great many causes for it. It may also be good, and may be an auspicious sign; and it may also be a matter of some difficulty for the time to come.

What does he say about Rahu, Ketu and social media?

Rahu and Ketu are under her control, he says. Social media is Rahu. And the one who exercises control over Rahu is Jagadamba. It is not outside her. So she will make one gesture and everything will be done. She does not wish it now, so she does not wish it. And the same thing is within you: you feel that nothing is happening from the seva and puja you are doing — she is only taking the examination and having the prarabdha cut.

Rahu and Ketu are under her control, are they not, he says. Social media is Rahu. The one who exercises control over Rahu is Jagadamba. It is not outside her. So she will make one gesture and every single thing will be done. She does not wish it now, so she does not wish it. And that same thing is within you as well. From the seva and puja you are doing, you feel that nothing is happening, nothing is happening. She is only taking the examination and having the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. cut. As soon as the prarabdha is cut, as soon as you become zero, she will take you forward at a stroke.

What must be watched after the attainment comes?

But after that, take care, he says: after the attainment, hold the attainment and go forward; go on the right road — that is a very great subject. Never let there be within you the thought that we did it, that it happened by us, that it happened because of me. If fifteen people did the puja of Shiva because of me, we did not come to have ahankar that we had fifteen people do it — otherwise tomorrow Nandi may come from behind, lift his horns and throw us down.

But after that, take care, he says: after the attainment, having held the attainment, go forward. Go upon the right road — this is a very great subject. Never within yourself the thought that we did it, that it happened by us, that it happened because of me. If because of me fifteen people performed the puja of Shiva, we did not come to have ahankar over that, that we had fifteen people do the puja of Shiva. Make pride of it, he says, and tomorrow Nandi may come from behind, lift his horns and throw you down. Then where would we be? Who would then come and lift us up and seat us again? Even if only from the fear of that punishment — but never abhiman.

Had Shiva willed the four-prahar jagran through another medium, it would have reached the listeners by that medium instead.

They made him a medium, he says. If Shiva was to have your four-prahar jagran performed on Shivratri, then you would have heard of it by some other medium, would have known it by some other medium — but you had to do the four-prahar puja. It was had done. And if he had not wished to have it done by you, then even if Shiva himself had come from here and explained it to you, it still would not have been done by you.

They made him a medium, he says. If Shiva was to have your four-prahar jagran performed on the day of Shivratri, then you would have heard of it through some other medium, would have known it through some other medium — but you had to do the four-prahar puja on that day. It was had done. And if he had not wished it to be done by you, then even if Shiva himself had come from here and explained it to you, still it would not have been done by you.

What happens to those who expose their families on YouTube?

We have also observed this, he says: those people who expose themselves and their family on YouTube and Facebook — a good family — some loss begins to occur, but they continue. This exposing, he says, becomes a very wrong subject; it is altogether strange.

We have also observed this, he says: those people who expose themselves and their family on YouTube and Facebook. The family is a good one; some loss begins to occur — but they continue. This exposing becomes a very wrong subject. It is altogether strange, he says.

Should one keep asking what an omen or event means?

One should keep the desire only for the kripa of God, he says, and should walk only by his kripa. And one ought never to ask again and again about this subject — that this happened, so what does it mean; that happened, so what does it mean. From this asking, the fruit that is going to be received — if it becomes known to everybody, it will be gone. Publicly, he says, you should never ask at all; personally you may message.

Keep the desire, he tells a listener whose sole wish is that the kripa of God should remain — one should keep the desire for the kripa of God alone, and should walk only by his kripa. And one should never ask about this subject again and again: that this happened, so what does it mean; that happened, so what does that mean. From asking this, the fruit that is going to be received — if it becomes known to everybody, then it will go. So publicly you should never ask at all; personally you speak with him, so send a message.

Should a vigrah of Panchmukhi Hanuman be fixed on the main door?

Asked whether the vigrah of Panchmukhi Hanuman should be fixed at the main door, he asks in return why a vigrah would be fixed there. Do not fix a vigrah; you may fix a pratik chinh, a swastika and the like. A vigrah should be kept in the puja sthan and worshipped. They stand at the door of Ram ji, he says — not at your door and mine.

Asked whether the Vigreh of Panchmukhi Hanuman should be fixed at the main door, he answers: why will you fix a vigrah there? Do not fix a vigrah. You may fix a pratik chinh, a swastika and the like. A vigrah should be kept in the puja sthan and there worshipped. They stand at the door of Ram ji, he says — not at your door and mine.

Does the bathwater from a tattoo of God going into the drain incur dosha?

Asked whether, after a tattoo of God is made, the water of one's bath going into the drain will not incur a dosha, he asks in return: and God, who is seated within us — within the mind, the atma, the five senses — whom people keep dirty like a drain day and night, does no dosha attach to God there? With this same mind we contemplate a mantra; with this same mind we hear the kathas of the Puranas and the bhav of God forms in it. In that same mind we form the bhav that Bhagavati Jagadamba is eight-armed, three-eyed, has the moon on her forehead, is mounted on a lion — and in that same mind we think wrongly about some woman, and make that same mind a drain. Then it is not wrong; but the tattoo water going into the drain is a dosha.

Asked whether, if a tattoo of God is made, the water of one's bath going into the drain will not incur a dosha, he answers with a question. And God, who is seated directly within us — within the mind, the atma, the five senses, within all of these — whom people keep dirty like a drain day and night: does no Dosha then attach to God? With this same mind we do the contemplation of a mantra; with this same mind we hear the kathas of the Puranas, and the bhav of God forms in that mind. In that same mind the bhav is formed that Bhagavati is eight-armed, is three-eyed, has the moon upon her forehead, is mounted upon a lion; with that bhav we perform the stuti. And with that same mind, in that same mantra, we do wrong thinking about some woman, and make that same mind a drain. Then it does not seem wrong — but the tattoo's water going into the drain will be a dosha. The dosha, he says, will attach there too, in the wrong contemplation you are doing in the mind. Keep this in mind.

What kind of tattoo does he say should not be made?

So far as the subject of a tattoo on the outer body and its water going into the drain is concerned, that is separate, he says; even so one should have the pratik chinh of God made. The full swaroop bhed should not be made, in his view. Asked how one will know that a varna parivartan has taken place, he says the questioner is probably asking according to the mantra vidhi, and that it comes only when you do the whole thing in the proper manner.

So far as the matter of getting a tattoo made on the outer body and of the drain water going into the drain is concerned, that is a separate subject, he says. Even so, one should have the pratik chinh of God made. The full swaroop bhed, in his view, should not be made. Asked how it will be known that a varna parivartan has taken place, he says the questioner is perhaps asking according to the mantra vidhi — then it is only when you do it in the complete manner.

How is a Brahmdev to be pacified?

Asked how Brahmdev is to be pacified, he says it depends on which kind of Brahm they are. There are 52 kinds of Brahm. Without seeing, the things that are common in it are the abhishek of Shiva and the path of the Gita.

Asked how Brahmdev is to be quietened, he answers that it depends upon which kind of Brahm they are. There are 52 kinds of Brahm. Without seeing, the things that are common are these: the abhishek of Shiva, and the path of the Bhagavad Gita.

What should be done to obtain the boundless kripa of Kalika and Durga?

If the boundless kripa of Maa Kalika and Maa Durga is to be obtained, he says, first of all become surrendered to Bhagavati. There are a great many stutis of hers: do the stuti by whichever pleases your heart and whichever you desire. Then it will be much better.

Asked for a stotra or mantra by which the boundless kripa of Maa Kalika and Maa Durga may be obtained, he answers that if that kripa is to be obtained, then first of all become surrendered to Bhagavati. Her stutis are very many. Do the stuti by whichever of them pleases your heart and whichever you desire. Then it will be far better, he says.

Does worshipping other deities break a Vaishnav sharanagati?

Asked whether, after taking Vaishnav sharanagati, worshipping other deities such as Hanuman or Shiva breaks the sharanagati, he says: no, it will not be broken at all. Understand sharanagati with this bhav: when a wife marries and becomes the vamangi of someone by the paani grahan sanskar, then somewhere both of them have in a manner taken sharanagati with each other — the wife of the husband, and the husband of his wife.

Asked whether, after having taken Vaishnav sharanagati, worshipping other devtas such as Hanuman ji and Shiva breaks the sharanagati, he answers: no, it will not be broken at all. Understand sharanagati with this bhav, he says. When a wife, having married, becomes the vamangi of someone through the paani grahan sanskar, then somewhere both of them have in a manner taken sharanagati with each other: the wife of the husband, and the husband of his wife.

Conduct with the husband stays separate, high and divine, while conduct with the new family formed by the marriage is ordinary.

But along with that, when the marriage takes place, the husband acquires new father-in-law and mother-in-law, new brothers- and sisters-in-law, and a new family is formed; and when the wife comes, a new family is formed for her here too. So it is not that her conduct, the bhav of sharanagati, the conduct of love, will remain only with her husband. With the husband it will remain of a separate kind, of a high order, divine, belonging between the two of them; with everyone else it will be ordinary, socially and familially loving. The sharanagati will not be spoiled in that.

But along with that, he says, when the marriage takes place, the husband acquires new father-in-law and mother-in-law; new brothers-in-law and sisters-in-law come into being, a new family of his is formed; and when the wife comes, a new family is formed for her here too. So it is not that her conduct, the bhav of sharanagati, the conduct of love, will remain only with her own husband. With the husband it will remain of a separate kind — of a high order, divine, the kind that is to remain between those two. With everybody else it will be ordinary: socially and familially, it will remain lovingly. The sharanagati will not be at all spoiled in that.

A husband is all the more pleased when his wife serves his parents as her own, and the ishta deity is pleased in the same way.

If she serves her father-in-law as her own father, then the husband will be all the more pleased — she is taking our father as her own father, taking our mother as her own mother; he will become surrendered. In the same way, when you are doing the seva of Narayan and have taken his sharanagati, and from bhav, for any cause, even at a parva kaal or at any time at all, you do the seva of Hanuman or the seva of Shiva, then God will surely be pleased.

If she performs the seva of her father-in-law as of a father, he says, then the sharanagati — her husband will be all the more pleased. She is taking our father as her own father; she is taking our mother as her own mother. The husband will say: tell me, dearest, what do you want; I would cut off my head and give it, you are such a one. He will become surrendered. So when you are doing the seva of Narayan and have taken his sharanagati, and if from bhav, for any cause at all, at Parva Kala or at any time whatever, you do the seva of Hanuman ji, do the seva of Shiva — then God will surely be pleased.

Hanuman is directly the avatar of Rudra, and there is no bheda at all among Brahma, Vishnu and Shiva.

Because where are these separate, he asks. Hanuman is directly the avatar of Rudra, and there is no bheda at all among Brahma, Vishnu and Shiva, of which countless proofs have been given. So there is no difficulty whatever. Only this bhav should not come into your mind, that our sharanagati is being broken.

Because where are these separate, he asks. Hanuman is directly the avatar of Rudra, and there is no bheda at all among Brahma, Vishnu and Shiva, of which many, many proofs have been given. Then there is no difficulty at all. Yes, this bhav should not come into your mind, that our sharanagati is being broken.

What does the Shiv Mahapuran say about Panchayatan pujan?

For Panchdev pujan, for Panchayatan pujan, it has been said in the Shiv Mahapuran too, he says — they had discussed it — so there is no difficulty. Do we, who do the seva of Bhagavati Vindhyavasini, not do the seva of Mahadev the next day, he asks. Everyone does. Those who are great Param Vaishnavas — all of them performed rudrabhishek and the rest.

For Panchdev pujan, for Panchayatana pujan, it has been said in the Shiv Puran too, he says; they had discussed it, so there is no difficulty. We do the seva of Bhagavati Vindhyavasini — did we not then do the seva of Mahadev the next day? Everyone does. Those who are the great Param Vaishnavas — all of them performed Rudrabhishek and the rest.

What do Shiva and Vishnu say about each other's enemies?

Who is Shiva himself in the Rudra form, he asks; who is he according to Vishnu? There should be no bheda between Vishnu and Shiva. Shiva says: one who is an enemy of Vishnu is never acceptable to me. Vishnu says: one who does droha to Shiva is never acceptable to me. Both of them have said this. By Vishnu's kripa Shiva bhakti is obtained; by Shiva's kripa Vishnu bhakti is being obtained. And Hanuman is everywhere — in Bhagavati's mandala too, in Narayan's mandala too, and he is directly the avatar of Shiva.

Who, in the Rudra form, is Shiva himself, he asks. According to Vishnu, who is he? There should be no bheda between Vishnu and Shiva. Shiva says: the enemy of Vishnu is never acceptable to me. Vishnu says: the one who does droha to Shiva is never acceptable to me. Both of them have said this thing. By the kripa of Vishnu, Shiva bhakti is obtained. By the kripa of Shiva, the bhakti of Vishnu is being obtained. And Hanuman is everywhere — see, he is with Bhagavati too, he is in Jagadamba's Mandala too, and on the other side he is in Narayan's mandala too. He is directly the avatar of Shiva. Where is he not? He is everywhere.

What should a woman do in place of the Gayatri mantra?

To a listener he says it is a very good thing that she is not doing the Gayatri mantra: you are a woman, so in place of the Gayatri mantra you should do the Panchakshari mantra, as has been said again and again. The Panchakshari, the Gayatri and the Pranav — all three appeared on one and the same day and at one and the same time, from Shiva, on Mahashivratri, as they discussed today. First the Pranav, then the Panchanan swaroop, and then from the four-faced swaroop the Tripada Gayatri appeared.

Not doing the Gayatri mantra is very good, he tells a listener. You are not doing it; you are a woman, so in place of the Gayatri Mantra you should do the Panchakshari Mantra — because it has been said again and again. The Panchakshari, the Gayatri and the Pranav — all three appeared on one day, at one time, and from Shiva, on Mahashivratri; they discussed it today. First the Pranav, then the Panchanan swaroop, and then from the four-faced, chaturmukh swaroop the Tripada Gayatri appeared.

Who may do Gayatri and who must do the Panchakshari?

Those who have the adhikar for Gayatri and who live by the Vedic vidhi should do Gayatri, he says; the remaining people should do the Panchakshari. Women, and those who do not wear the yogopavit, should place the namah — the fourth vibhakti namah — afterwards and do the jap in that manner. That itself is Gayatri. It arose from his five faces: from those five faces the Panchmukhi vidya, the Panchakshari vidya appeared, each face represented by one letter.

Those who have the adhikar for Gayatri, who live by the Vedic vidhi, should do Gayatri, he says. The remaining people should do the Panchakshari Mantra. Women, and those who do not wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., should place the namah in the Panchakshari — the fourth vibhakti, namah — afterwards, and do the jap in that manner. That itself is Gayatri. It appeared from his five mouths. Consider it: the five mouths of Shiva, which are held to be the Panchanan maha swaroop, the swaroop of Parabrahma held to be five-faced. From those five mouths the Panchmukhi vidya, the Panchakshari vidya appeared, each single mouth represented by one letter. That is what you are being told to do the jap of.

Which five faces give the five letters, and what is the Panchakshari called?

Sadyojat, Vamdev, Aghor, Tatpurush, Ishan: from these five mouths the five letters came out and the Panchakshari was made. It is described in the Shiv Mahapuran, he says — we are not speaking from our own mind. And that Panchakshari has been called Gayatri directly, in the form of the laghu Gayatri. Those who have no adhikar for Gayatri will do this. And it was told that if you cannot do ten malas of the Gayatri mantra, which is long, then do ten malas of the Panchakshari. No other mantra has been given that value.

Sadyojat, Vamdev, Aghor, Tatpurush, Ishan, he says: from these five mouths the five letters came out and the Panchakshari Mantra was formed. It is described in the Shiv Puran, he says — we are not saying it from our own mind. And that Panchakshari has been called directly Gayatri, in the form of the laghu Gayatri. Those who have no adhikar for Gayatri will do this. And to those who cannot do ten malas of Gayatri it has also been said: brother, the Gayatri mantra is long; if you cannot do ten malas, do ten malas of the Panchakshari. The value of no other mantra has been stated so.

What is the daily minimum he gives for each kind of person?

If you are initiated into some panth, he says, what the guru gives you there is a separate subject and you should do jap of that mantra. But those who ordinarily wear the yogopavit ought certainly to do ten malas daily of either the Gayatri or the Panchakshari. A woman should do ten malas daily of shivaya namah, placing the fourth vibhakti afterwards. This, he says, is the root.

Yes, he says, if you are initiated into some panth, what the guru there gives you is a separate subject; do the jap of that mantra. But those who ordinarily wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. ought certainly to do ten malas daily, of either the Gayatri or the Panchakshari. A woman should do the jap of shivaya namah, placing the fourth vibhakti afterwards — ten malas daily. This, he says, is the root.

Is the last opportunity of the yuga running now?

The last opportunity of the yuga is not running, he says. The first part of the second parardh has only just begun. Fifty years of Brahma have passed; the 51st year is now running. It is the seventh Manu; there are fourteen Manus, and when the rule of the fourteen Manus is complete, then pralaya will come. At present it is only the seventh; seven more Manus will still come. And the yuga of one Manu is 71 mahayugas — that is, the four yugas will pass 71 times. At present the 28th is running. It is a very, very long time before pralaya comes; and pralaya too is of four kinds.

The last opportunity of the yuga is not running, he says. The first of the second parardh has only just begun. This whole subject was discussed in a live; he will make a separate video and explain it. Fifty years of Brahma have passed. The 51st year is now running. It is the seventh Manu. There are fourteen Manus. When the rule of the fourteen Manus is complete, then pralaya will come. And at present it is only the seventh; seven more Manus will still come. And the yuga of one Manu is 71 Mahayuga and Kalpas — that is, the four yugas will pass 71 times, and only then. At present the 28th is running. Understood? It is a very, very long time before pralaya comes. And pralaya too is of four kinds, about which there will be a separate account.

Apsaras and paris keep far away from one who wears bhasma and does the seva of Bhagavati.

Asked for a video on apsara sadhana or pari sadhana on the channel, he says he has said before that apsaras and paris keep so far away from him, keep displeased with him — let them not give him a curse. We shall do the seva of Bhagavati, he says, we shall do the seva of Mahadev, the seva of Rudradev, we shall do rudrabhishek. What will apsaras and paris come and do — as if one who applies bhasma and lives day and night in this fashion could hold any attraction for them.

Asked about a video on Apsara Sadhana or pari sadhana on the channel, he says: brother, we said before that apsaras and paris keep running so far away from us, keep displeased with us. Let them not give us a curse, he says. We shall do the seva of Bhagavati, we shall do the seva of Mahadev, the seva of Rudradev, we shall do Rudrabhishek. What will apsaras and paris come and do — as though one who applies bhasma and lives day and night in this fashion could hold any attraction for them.