Margashirsha Purnima — Three Jayantis in One Tithi, Dev Diksha, Deepdaan and a Long Question Hour

The speaker opens by saying that the Margashirsha Maas Poornima falls one day after this session, and that on that Purnima the jayanti of three Mahashaktis falls. First Bhagavan Dattatreya, then Bhagavati Annapurna, and then Bhagavati Tripur Bhairavi, who is a Mahavidya. These three jayantis fall together on one day, every year. Whenever a jayanti or a special parva kaal comes, he says, the attempt here is to give whatever necessary information is possible within a limit, for the sake of grihastha sadhaks, so that all may take the benefit of that tantra parva kaal.

The speaker recalls that a very extensive discussion of this was given at the time of the Kumbh. Brihaspati Dev, he says, is a graha within whom there is the capacity, the power of attraction, to draw toward himself every celestial calamity coming toward the earth, and to take it away from the whole aura of the earth. Celestial bodies and the like, he says, never manage to reach the earth precisely because of Brihaspati Dev. That is to say, in this solar system, on the earth on which all our lives rest, the greatest protective shakti in a direct sense is Brihaspati Dev. This is not a subject of the vision of para vigyan alone, he says. Modern science also says this; listeners can search and read it all online.

If that tattva is to be taken with the greatest awakenedness, the speaker says, then in the field of tantra especially, or in the field of Sanatan, there is one such distinctive shakti, one distinctive form, which is dedicated to the guru tattva alone. His aim, his very avataran, took place only to define the word guru, for guruhood — that is Bhagavan Dattatreya. His jayanti falls on that day, so the day becomes more special still. He says the subject has been discussed several times before and he is discussing it briefly again before coming to the main subject.

What is the utility of Bhagavan Datta in your life and mine, the speaker asks. That shakti cannot be present in our life at all without his kripa. The first shloka that comes for guru mahima is guru brahma guru vishnu guru devo maheshwarah. These three Mahashaktis are present together, in one place, in the form of Bhagavan Datta. Whatever panth or sampraday we may belong to, he says, their puja certainly takes place; for this reason the mahima of this form alone is infinite.

He asks listeners now to relate another subject very correctly. In the second guru swaroop there is one more Mahashakti, and that is Bhagavan Dakshinamurti Shiva. And the shakti of Bhagavan Dakshinamurti Shiva is Bhagavati Tripura Bhairavi. The jayanti of Bhagavati Tripur Bhairavi and of Bhagavan Datta falls on one and the same tithi. Try to understand this rahasya, he says.

Tripur Bhairavi, the speaker says, is that shakti without whom new creation cannot take place in the entire brahmanda. Nothing new can be created. The capability of giving a base to anything whatsoever, which that form has kept with itself, or which Jagadamba, which prakriti, has given to that form, is present in the form of Bhagavati Tripur Bhairavi.

Leave the subject of all the other places, he says: let us go to Kamakhya. If you have gone to Kamakhya, or if you have seen the video on this channel on the geographical position of the ten Mahavidyas across the whole of Kamakhya, and if you recite the Kamakhya kavach — then relate all these things. When you study, and do sadhana alongside, and walk surrendered with a clear mind, keeping no dvesha and no kuntha in the heart, then many secrets will be revealed before you. And in any case, he adds, whatever anyone says, if Jagadamba wills that you not go near, you will shake it off saying it is worthless nonsense and walk away — and if such a thing is happening within you, then you should not remain in this field.

First look at this subject, he says: Bhagavati is seated in a manifest, direct form in the Kamarupa pradesh, above the Nilachal parvat. Where on that mountain is her sthan? You will be astonished to know it, he says, and if you go some time, take darshan: the highest place, in which a form of Bhagavati is seated, is the form of Bhagavati Bhuvaneshwari. And that form which is seated the lowest among all the forms of Bhagavati is none other than the sthan of Bhagavati Tripur Bhairavi. You can see it there directly.

This is what is being shown, the speaker says: in the middle is Bhagavati Kamakhya. Going up in sequence from Bhagavati Tripur Bhairavi is Bhagavati Dhumavati, and going the other way, roughly opposite her, is Bhagavati Chhinnamastika. After that is Bhagavati Kali, then Bhagavati Tara, then Bhagavati Kamakhya. Along with them are Bhagavati Matangi and Kamala. After that is Bhagavati Baglamukhi, and after that, at the very top, Bhagavati Bhuvaneshwari.

When you look at this whole subject in the Kamakhya kavach, he says, the Kavach that is current before all of you is still only a fragment of the original kavach. The brihad kavach — the original kavach read with the Shakti Peeth and with the presence of the ten Mahavidyas — is something that, in his view, one should probably not do just like that without any guru parampara. The reason is that in it the fundamentally tantric form of Bhagavati is described in a complete manner.

The original beej mantras are used, he says: each single form is invoked by making a Nyasa-like samput with them, asking that they protect our form. For example Bhagavati Tripur Bhairavi is asked to protect us from the direction of patal, from below. But she alone will not remain there — her trikut mantra, her shatkut mantra, that mantra will be there along with the beejakshar.

After that, he says, the chief shaktis of each form will also be there. When we go into the whole tantriki form, this form of Bhagavati is called Apara Dakini. Bhagavati Chhinnamastika becomes Para Dakini; Bhagavati Tripur Bhairavi becomes Apara Dakini. With them two more root forms remain, as Jaya and Vijaya, and their presence is there too — so samput is made with the beej mantras of their Rakini and Lakini, asking that you protect by these angas. Ordinary people and sadhak people should not recite this, he says, even if it happens to be in their possession.

It may be present in the present time, he says, because we see people on Facebook giving away one after another the subtlest of subjects, which they will most likely have received only by guru kripa. They keep giving these out to establish supremacy — see how much knowledge we have. So take the information, he says, but we will still say this: without a guru adesh none of this should be done.

Shaktis of this most ugra kind are the same matri shakti, he says, but their form and their energy, its level, is considerably different when you give them avahan, when you perform avahan, in this manner. And when you do not know the root subject and directly perform the avahan of such shaktis, then a problem will occur.

For this reason there are several kavachas in which it is written with clarity to whom they are not to be given, he says. He declines to name examples, saying that if they were discussed the subject would become known and asking why he should take that dosha upon himself. But there are many such stotras in which it is written with clarity that those whose veerabhishek has taken place — at least, after a shakta abhishek, to whom the guru has given the veer adesh that you may do veer sadhanas, that you may proceed in the veeracharya bhav, for which the upadesh has been received — only they should recite these. Everyone cannot recite them, he says, and many such things will be found in this field.

A very good clip was shared in the group on Telegram, he says. In it Bhagavan Shiva is giving Maa Bhagavati the knowledge of tantra. He has said in it that you should accept me as Guru — but as soon as you accept me as guru, the relation of husband and wife that we have will stand suspended. After that we will not remain husband and wife. Bhagavan Mahadev is proceeding with this subject; he is accepting this condition.

Look around at the world today and see what is happening, the speaker says. What knowledge is being given to you about tantra? Where Shiva is saying that this path is not for everyone, that the rules of people walking this path must be very clear and must be followed with great strictness — here tantra is being simplified for everyone all at once, as though there is no need of rule or discipline at all. Tantra is not like that, he says. Tantra is not fearsome; tantra truly is not fearsome — but every tantra is not for everyone.

For the grihastha the best is the tantra of Bhagavati Kamakhya, the speaker says — that is a correct statement. But first obtain that same Kamakhya tantra in the root. One who does not know the root at all begins to give out the priceless directly, and then the person on the other side runs into difficulty.

Do that same thing, he says, or do Bhagavati Durga. All ten Mahavidyas will come within these two forms. Do the root of Bhagavati Lalita, Bhagavati Durga, Bhagavati Kamakhya, Maa Tripurasundari. But when you want to do it fully by the vidhi, in sequence, in the correct manner, then do it having taken Diksha — and in that too, looking at what your capacity is, whom you can carry forward with you, how far your possibility extends.

Today even Dhumavati is being simplified, the speaker says, Bhagavati Tara is being simplified, everyone is — brother, it is completely easy, you can do it at home. There is nothing to it, these are all misleading words. By speaking in this way and frightening people, people have been kept away from tantra. And about that toward which they should be brought near, people will not go to discuss it at all.

The mathematics of the tenth class would feel very difficult to you if you were in the fourth or fifth, the speaker says; you would not understand it. So first you gained the knowledge of number. Then you must have learned its addition and subtraction, drawing lines to add and subtract. Then you must have learned its division, learned multiplication. After that laghuttam and mahattam, LCM and HCF, all these you must have learned. Only then, when all the root mathematics had come to you, could you at some point in the future do the whole complicated process, the mathematics, of statistics and the like. Directly you would not be able to. So on the first day and second day when you were practising this mathematics, what felt difficult at the very beginning became for you later a game of the left hand.

It is for this same reason that the strengthening of Budh is also very necessary in tantra, the speaker says. If Budh Dev is not strong — and in the present time no attempt is even made to strengthen Budh Dev, because people do not want it either. If he is strong, the first thing will be that a person keeps his mathematics strong. He will assess beforehand: if we do not do five lakh Japa of this mantra, and we skip it and do it without niti and niyam, then this dosha may attach to us, this problem may come to us. Buddhi will arrive there. Here in the place of Budh, Rahu is being given in this manner — Rahu made strong. Keep in mind, he says, that Rahu has nothing of his own.

And who Budh Dev is — keep this subject in mind too, the speaker says. Budh Dev has been granted that capability by Bhagavan Mahadev: the controlling shakti that is within all mantras, the level that there is, the energy that there is, the whole capability of drawing it, the whole authority over it, has been given to Budh Dev. He is the Budh mahagraha.

For this reason, he says, when you begin japa of mantras, if you did it by vidhi, with vidhi vidhan, then that same mantra grants you medha shakti — it first of all increases your buddhi. You were not finding a way as to how to get out, but when you began to do sadhana you began to find a way. Not that a way appeared: rather buddhi came to you — yes, we should take such a decision, we should do this karma in this manner, and then this work will be accomplished. Whether it is in the field of spirituality, or in the field of tantra, or in the material field, in whatever field, that development of buddhi within you will be given by Budh Dev himself.

Ishwar has appeared in the form of the grahas, has he not, the speaker says. When you do the Mala Mantra of Bhagavati, or read the Saptashati Hriday at some time — you all do it, you will know it all — what has Bhagavati said in it? She herself is in the form of the Navagraha. So she who is saying of herself that she stands as the navagraha — shall we then not accept them, shall we set them aside, saying no, we will not ask the navagraha, we will ask Bhagavati directly? That cannot happen.

All authority, blessing, adesh, the capacity to control — all of it has been given by Jagadamba herself, by Mahadev himself, the speaker says. So how will they transgress the srishti they themselves have made? Have you become so dear that your importance has become greater than all the devas? Have you become so dear that the cruel drishti of Mangal will not fall upon you? Have you become so much more dear to Bhagavati than the grahas, have you performed so much tapa and tapasya? Them she has given the post of a graha, and you are an ordinary human being who has obtained a greater authority than them, so much knowledge? So keep in mind, he says, do not come under this kind of deception and insult the grahas. Do keep this subject in mind as well.

You may be doing the Panchakshari of Bhagavan Shiva, the speaker says, and although all these are complete in themselves — yet there may possibly be a place where you have a rin dosha: that your work with that devata was to have been completed and you had left it, or some offence had been formed. Then through one medium or another that thought will arise in your medha and buddhi — yes, you have to go to this place, or you should do this sadhana. And do it yourself, he says. And for that you will also automatically receive full motivation.

Once a person completes a japa of five lakh, the speaker says, the self-confidence within him becomes so kindled, he becomes so firm-minded, that nothing can then stop him from doing the next sadhana. But someone doing a sava lakh japa may leave it at fifty thousand — how does he leave it, he asks.

It is for this reason it has been said that at the time of sadhana, the objects of upabhog, the objects of bhog, should be kept at a distance, he says. Now all day on the mobile you are listening to good things. We ourselves were sitting here doing the Panchakshari, but just now some video on the mahima of mantras began; some tantric baba came and told us that it is like this — if you do the mantra of Tripur Bhairavi, such a thing will happen. It is like this — if you do the mantra of Bhagavati Kali, such a thing will happen.

Now in the middle a doubt will begin to arise in your mind: what is the mahima of the Panchakshari? The mantra of Kali ji is more capable than the Panchakshari — because Shiva ji, whose mantra it is, that Shiva ji lies beneath the feet of Kali ji, so who turned out to be more capable? Kali ji. On hearing someone talk, in just this way you will become distant from the main sadhana you are doing; your buddhi will be dislodged from there. Or even if you are doing it, this reflection will now run in your mind: let the Panchakshari five lakh finish quickly, then we will do Kali ji, because there is no capability in the Panchakshari at all. This thought begins to run within.

No devata is incomplete, the speaker says. They become devatas only when they are complete. Their capability is theirs, their authority is theirs; it has been given to them. What you are doing will be complete — but a doubt has come into your mind. The contemplation should not be of anyone else, and if it does begin, the work too will not be accomplished, and you will be left hanging in the middle like Trishanku.

So take up this subject and look at it, the speaker says: when you go to Kamakhya, to the geographical position of Kamalaja Kamakhya, and into the field of tantra, you will see that the sthan of Bhagavati Tripur Bhairavi is the one she has kept lowest of all. And lowest has come to mean that she is the adhara. Without her, Bhagavan Shiva does not stand.

That is to say, the speaker explains, in the arghi in which we perform pujan of Bhagavan Shiva, in which the ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. is established, the presence of the ten Mahavidyas is all around Shiva ji in the ten directions — and among them Bhagavati Tripur Bhairavi is manifest on the lower side of Bhagavan Shiva. From there she gives the base. The arghi that you worship, fundamentally in the form of Bhagavati Parvati, is present among the ten Mahavidyas in that place — she is present there in the form of Bhagavati Tripur Bhairavi.

Who then is her astra, the speaker asks. Bhagavan Dakshinamurti Shiva, who is himself the guru swaroop. And on the day his jayanti fell, so did that of Bhagavan Datta. So was there some cause by which both of them manifested on one and the same tithi, at that same time? In what manner has Bhagavati Tripur Bhairavi granted completeness to Bhagavan Datta?

When Bhagavan Shri Hari Narayana had been seized and swallowed into the belly, the speaker says, the whole running arrangement of the srishti was obstructed. Then the avahan of Bhagavan Dattatreya was performed, and he was given the authority to run the srishti — that until Bhagavan Vishnu completes this karma of his and returns, until then you control, you run, you sustain the srishti.

At that time, which shakti was it that stood with him, the speaker asks. You will be astonished to know that at that time Bhagavati Tripur Bhairavi was present with Bhagavan Datta in ten forms, in the ten directions. Some form of this was written in the messages put into Telegram: which form of Bhagavati was present, and for what causes. In it the nine forms are divided according to sattva, rajas and tamas, and one root form — Bhagavati Tripur Bhairavi, who is the fifth Mahavidyas — remained present with Bhagavan Datta directly. This is the rahasya, he says.

Bhagavati Annapurna, who grants ann to the whole world, appeared on this same Purnima of Margashirsha, the speaker says. Without Annapurna, ann is not going to reach you or us. Without guruhood we cannot even be present upon the earth; the earth cannot even be protected. All those shaktis are manifesting on this day. Look, he says: every shakti that gives a base has appeared on the day of Margashirsha Purnima. That is why this day becomes extremely special in itself.

If we speak of South India, the speaker says, then on this day especially, according to him, the month of Kartik is perhaps running over there, so the tithi of Kartik Maas Purnima will fall. So the deepdaan of Kartik Purnima is taking place. And one brother from South India made a very humble request and sent the subjects in writing: about Bhagavan Shiva, in accordance with the Shiv Mahapuran, as we had performed the abhishek of Bhagavan Gauri Laleshwar ji in Ardra — that in the way we perform pujan here in Ardra, and when Bhagavan had manifested in the form of the jyoti stambha in the month of Margashirsha in the Ardra nakshatra, after which his sakal form was established in the form of Arunachaleshwar Mahadev.

His special pujan and his deepdaan also takes place on this very Margashirsha Purnima in a very extensive form, the speaker says. So he said: tell the people that they should certainly do Deepdaan on this day. Whether they do it in the name of Bhagavan Shiva, do it of Panchanana Mahadev, or do it of Bhagavan Datta — but deepdaan must certainly be done. However much deepdaan is done on that day, that much is the mahima.

The mahima of Kartik was such in any case, he says, and the mahima of the deepdaan of Margashirsha is also infinite. And since that day is Brihaspativar, and along with it there is the jayanti of three Mahashaktis, and a chief form of Bhagavan Shiva is also present there that day — then you and we must certainly do deepdaan on that day. Keep it as the first duty, he says: that on that day deepdaan should certainly happen by everyone. Do it especially for the sake of Bhagavan Datta, whether or not you do anything else.

The third subject, the speaker says: if you have no guru, and if you wish to do a diksha vidhan, then complete the Dev Deeksha vidhan. And make a request to Bhagavan Datta — if you need a direct guru — that Bhagavan Datta should manifest directly in your life in the form of a guru, that he should come in a human form and give you knowledge.

When you read the katha of Aghoracharya Baba Kinaram, or when you look at his life story, the speaker says, you will come to know the tantrokta rahasya that lies in the middle of the Girnar parvat. And how Bhagavan Datta comes every day from the Girnar parvat into the region of Kashi, to Manikarnika, to the Chakra Pushkarini tirtha — and how after that, by one ansh, he came to remain present with Aghoracharya Baba Kinaram, and what kinds of leelas were performed there by him in a tantric form. Try to know about that too, he says, when you go to Kashi some time — at the Radha Harishchandra ghat, and at the Kreem Kund that is there; then you will know that Bhagavan Datta is present there independently.

So this is no ordinary matter, the speaker says — that all the shaktis, in this way, give so much importance to one tithi, to one place, and manifest their leela. Somewhere or other, our welfare and yours is joined to it. And if, having recognised it, you are ignoring it, then that is your misfortune and ours. There is nothing more to it than that.

So if a dev diksha vidhan is to be done, if there is no guru and there is a desire to do the dev diksha vidhan, then certainly complete the dev diksha vidhan on that day, the speaker says. The entire subject of the dev diksha vidhan has been shown by making a video and is present on the channel; you can do it from there.

If it is possible for you on that day, the speaker says, then on that day, once you have done the dev diksha vidhan, begin the japa of the Ekakshari mantra from that day and carry it for forty-one days, or take it up to the Purnima of Magh; complete it up to the Purnima of Paush. At the least, complete it up to the Amavasya of Magh, or complete it up to Makar Sankranti — that will be very excellent. Keep no doubt at all about it, he says.

For the removal of that whole doubt, he says, you should only search Dattatreya Grihastha Tantra. Then however many videos come, listen to those subjects for whatever questions arise in you — that if we do this mantra such a thing will happen, whether a Kalash is to be kept, what is to be done. A great deal of your concept will become clear, and your atmabala will become so firm in every way that you will be able to do sadhana very easily; you will not need anyone. These are all foundational sadhanas, he says. In them you are doing the sadhana of Bhagavan; you are not doing the sadhana of any bhoot or pret, so remain free of anxiety.

The subject of Bhagavati Annapurna has been placed before you, the speaker says. Her pujan is to be done especially on the day of the Purnima. In it, at the very least, certainly do her stuti, if you do not wish to do anything on an extensive scale — although the kavach of Bhagavati Annapurna and so on is also on the channel. Those people whose Kuldevi is Bhagavati Annapurna should certainly do her kavach. And if in the home some such calamity or misfortune has come that there is trouble over food itself, then they too should take the sharanagati of Bhagavati Annapurna.

Among the four yugas there is one yuga, the speaker says — he had written on this subject in the group — and it is written in the Kashi Mahatmya. A separate Kashi Mahatmya is published by Gita Press; order it and read it, he tells listeners. Many very good things about Kashi are written in it. Among them this subject is also told: that in this fourth yuga, the Kali kaal, Bhagavan Vishwanath gives the responsibility of the city of Kashi to Bhagavati Annapurna.

And when Kashi becomes the city of Bhagavati Annapurna, the speaker says, then Bhagavati converts the ugrata that belongs to the mahashamshan into saumyata. This is one special reason why, when you perform any sadhana anywhere in the Kashi kshetra, Jagadamba does not allow a state of agitation to arise. But if you go to Tarapith, and make some mistake there, then forgiveness is not obtained quickly there. Even so, one should understand and know ones own adhikara. If a mistake is made knowingly and deliberately, that will become a separate subject.

Among the nine hundred crore Chandikas whose establishment in the Kashi region was done by Nandi ji, the speaker says, Bhagavati Bhimachandi is one of the chief Chandikas of Bhagavati Annapurna. Her special pujan too is done on the day of Margashirsha Purnima itself. So this Purnima becomes extremely special in itself for this very reason. In this parva kaal, do your sadhana and puja without fail, as far as is possible, he says.

There is one subject, the speaker says: a true incident was put on the Grihastha Tantra website, and just two or four days ago its two parts, about what the matter of the Vajra Panjara Kavach of Bhagavan Datta has been. Read it once; it will take ten minutes to read. In it you will come to know one thing. The whole essence of it is this: there is a boy, a boy of fifteen or sixteen years, upon whom an abhicharik state was created and a ghat took place; then for his protection the avesh of the shaktis of the Kashi kshetra — who come among the ganas of Bhagavan Datta — took place upon him. But first there was a Pishach, he says. Look at this and try to understand the whole subject of tantra in it.

Let us try to understand this from the beginning, the speaker says. Suppose we went into the Kashi kshetra — whether it was a parva kaal or otherwise — and at the place near the Manikarnika ghat where the sthan of Bhagavan Datta is, we sat there and did japa of mantras, did the path of the Vajra Panjar kavach of Bhagavan Datta, did the path and japa of his mala mantra and so on. If it was possible, for one day, two days, ten days, forty-one days, as much as we had capacity for, in a fixed number — that here we are doing at least one hundred and eight recitations of the kavach itself. We did our karma, he says.

There, who knows what tithi it was, and who knows what yoga there was that day, the speaker says. And in the ordinary way, this is the mahima of Kashi: that if a person begins to do japa daily from the morning hour up to the midday hour, then there is no mantra in the world that does not become siddh in the Kashi kshetra.

Yes, but understand two subjects very well, the speaker says: when we begin to do japa, we worry most of all about immediate fruit — how the fruit may be obtained instantly, swiftly. But this is a rule: whenever any devata makes his arrival into our life, and if he becomes direct, then he too has his own mahima; he too has, one may say, his own self-respect. When he comes he will certainly remove our sufferings and calamities — but what is it that we want?

If this is what we want, then we should look somewhere at the lives of mahapurushas in whose lives devatas became direct, the speaker says. If you first go into the Kashi kshetra itself and look, then look at the lives of the siddhas of the Kashi kshetra, at what their lives have been like. Look at the life of Tulsi Baba of the Tulsi ghat. Tulsidas ji, on whose life the Tulsi Manas Mandir and so much else stands today in his name — in his life Hanuman ji gave him darshan several times, remained with him directly. So after Hanuman ji became direct, did suffering not remain in his life? Did he become a billionaire, a king? Did he wish for that, or did he do that?

What the purpose of his life was — in that Hanuman ji supported him, the speaker says. It was a divine purpose. The bhav were divine. He wished to please Bhagavan Shri Ramchandra ji Maharaj, and in accordance with that Bhagavan Hanuman ji gave him his support. Whatever bhav remains in your life, in exactly that manner the dev shaktis will cooperate with you there.

And if our bhav is only material wealth, the speaker says, then for material wealth no dev shakti becomes direct in this manner and remains anga sang, as Bhagavan used to remain with Tulsidas ji. And nowhere, in the life of any bhakta, has it happened in this way — except for one who has remained surrendered to his own devata, to his Ishta Devata, his aradhya.

Before the appointed time — that is, according to what karma of his remains, what PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. remains — even if the devatas have manifested, the speaker says, then they cut his sufferings while staying with him. They do not end them, as though, we have manifested, so you will now have no suffering. Pay attention to this in the Kali kaal. Try to see this subject in a very correct manner. So first of all, do not remain in this delusion.

If we did japa sitting there in the region of Kashi, by which devas kripa did it come upon us, the speaker asks. There is a speciality there of time, and of our own karmas as well. If you are a person who eats meat and fish, a person who does jeev hatya, a person who torments others, a person who burns at the sight of the wealth of others, their lifespan, their sons and grandsons, a person who nurses dvesha and kuntha — then if you fall into some trouble, or hear it from somewhere, and go and recite, you will not receive that fruit which the other person will receive, who wishes the good of others, who does not envy anyone on sight, who gives his wealth in daan, and who, when wealth arrives, thinks of living beings. More kripa will be upon him, will it not, he says — keep a little of your own buddhi about this subject. Person to person, this will vary.

But if, in the sadhana of even one day — because the mahima is of the kshetra — some deva gave his kripa and became anga sang, the speaker says: whether he walks with us directly or not, we have no drishti to see him. But our karmas improved, our thoughts changed. We became good, as the deva wishes; we began to walk according to the form of the devata.

Seva puja began in the home, the speaker says. The vidhi vidhan of the house became satvik; our thinking became satvik. At some time your enemy became strong, your prarabdha — the wrong prarabdha — is rising, and now suffering is about to come to you. He gave it his consideration, and so even this one day of sadhana will be of use there.

That devata who had walked anga sang will become direct, the speaker says. Whether he becomes avesh upon your body, or whether he protects directly, he will certainly protect. You will find many such experiences around you. At the time of calamity the avesh of devatas takes place upon the body. It certainly takes place especially upon those people who perform sadhana with a completely guileless bhav, with a surrendered bhav.

And many times this also happens, the speaker says: the sadhana was done by the father. A calamity came upon the son. What the son life is, that is not known — but the avesh came upon him too, because there was the punya of the father, the punya of the grandfather. There was the punya of the mother — from that too it happens.

He says that he has tried to place this subject before you there: understand this from the true incident. Sadhana never goes in vain. When the need arises, when your samarpan remains as unyielding as that, then the shaktis too will support you in that same proportion. It is not that they will step back.

If, having done sadhana, you are thinking that we did sadhana and nothing happened to us, that they are not looking at us at all — no, the speaker says. However thick our prarabdha is, before anything else they will cut it and make it thin; they will destroy it. So that no bundle of sin remains with us, so that we become fit.

And the demand of all four purusharthas is yours, is it not, the speaker says. You will not ask directly for moksha; and even if you ask for moksha, the contemplation will still run — that there should be a house, a vehicle, that such a thing should happen, that our son should have this, our daughter that. So while that contemplation remains, you are still within desires, and therefore the desires will be fulfilled first, before he becomes direct. And when there is a wish for material desires, at that time the devata will never become direct in accordance with the form described in the dhyana mantra you recite.

When you read according to the life story of Bamakhepa ji, the speaker says, Bhagavati Tara was direct to him. But in what form did Bhagavati become direct to him? She never became direct in that form, in that manner, as her dhyana mantra describes — with four hands, with scissors in the hand, with the Mundmala, upon the shavasan; she was not always present like that. He said, Maa, we wish to have your darshan in this manner. She said that if we manifest in that form, you will not be able to bear that energy. But he did not accept it — no Maa, we want your darshan in that way. So when Maa began to assume that form, his condition here worsened, he began to faint. Maa again came in the mother form and protected him, set him right.

If you have recited the Parvati Gita, then see what has happened in the very first adhyaya of it, the speaker says. Just now the talk was of the Kali kaal; this is a subject of Satya Yuga, of the beginning of the srishti. Jagadamba is in the form of a small girl, a small child, and when she learned that Bhagavati had manifested to Raja Himavan with eight arms and three eyes, she prayed and made the request that we wish to see your divine form. So Bhagavati first gave her divya drishti, gave her that capacity, that you may see that divine form of mine. Then she gave darshan of herself as Shiva ji — that is, as the shakti of Shiva — and then Bhagavati as the Narayani shakti, as the Vaishnavi shakti, as the Brahmani shakti, and then in whatever her root form was. And then she came back in the form of the girl. She will give that capacity, he says: if you remain surrendered like that, then she will give you that capacity and then give darshan.

But after darshan a person becomes silent, it is always said, the speaker relates. One who is speaking very much after darshan, who is giving out statements — the meaning of giving statements has become that he has not been given the root darshan. Whenever a siddhi is obtained, if this kind of materiality remained along with the siddhi, then the root darshan has not occurred: know this and keep it. If we are chattering, then the root darshan has not happened, brother. Kripa may have happened. After the root darshan a person always falls silent; he does not have that capacity.

But when there are other darshans, other kripas, other experiences, other siddhis — whatever it be, even an ordinary kripa — in those a person obtains that capacity for everything, the speaker says. That he may establish his work in the midst of the world, that he may attain what he makes. We are speaking according to the present, he says, so do not go off into Surat and Samadhi.

Radha, Surat and Samadhi — when you go inside that subject too, when you go into the tantra subject, that is very different, the speaker says. You have seen only the katha. The root subject, that which comes after it, is a separate matter. Search it out some time and try to know it, and then you will learn how and what happened afterwards. Then try to know further the whole katha of the Manu named Savarni, and how and what happened after that.

So on the day of the Purnima, perform the pujan of your foundational shaktis, he says. On that day certainly do the deepdaan and so on of Bhagavan Datta. Whichever dev shakti you may worship, on that day certainly do the puja of the guru swaroop. Certainly do the puja of Bhagavan Datta, because the arch shakti of the guru, the root shakti, is Bhagavan Datta.

It is an odd subject to say, he says, and does not feel right to say, but since it is his own live, he is saying it here: that these days people have not spared any form at all and begin the opposition even of these. That no, it is not like this, this other thing is like that — joining and tearing the whole thing together and presenting strange subjects. Whatever the case, your capacity is not equal to theirs; we too are knowing this much, that they are Bhagavan, and you too must have that much buddhi, that they are Bhagavan. And what the propaganda of those who make such discussion is, Bhagavati knows. Whether they are even Sanatani, who knows — as he wrote today, that by revealing the rahasya you are somewhere striking the axe on your own foot. In whose name the profile is, and which person is behind it, neither you nor we are knowing. He is writing about the devatas; but because all the content is available, he can read it from anywhere and speak, and be more blessed than you.

But in every parva and festival, opposition of every shakti and every form begins, the speaker says. Which negative shaktis, which anarchic elements, which people are behind it, you and we do not manage to know. And Hindus quarrel among themselves — that no, this shakti should not be like this, should not be like that. Save yourself from this, be careful of this. Do not do this. You are striking an axe on your own foot. Save yourselves from doing so.

There is one subject running, the speaker says, which he has said many times: that the anushthans and so on which take place at tirtha kshetras — you are not obliged. There is capacity within you, is there not? Do it yourself. What thing, which subject, which parva kaal is there about which there is no extensive video on the channel, no discussion? Do it yourself, brother. Why are you getting agitated over why it should be given or not given? Do not do it — do it yourself.

The root mantra which can be done without diksha for all the forms of Bhagavati, complete with the full Viniyoga and Nyasa — Jayanti Mangala Kali — that mantra is present, the speaker says. For the sake of Bhagavati Tripur Bhairavi you can offer ahuti with this mantra, you can do japa with it. You know this. You know the whole vidhi vidhan of the beejakshar ekakshari mantra. You know the kavach of Bhagavati Annapurna.

After giving so much, the speaker says, if you have the desire, the capacity, if you are financially able and there is a wish in the mind that something should happen for you also in the tirtha kshetras, then try to join the anushthans of Grihastha Tantra, and give your details there. He says it plainly: at two places there will be a Navchandi Anusthan — at one place a navchandi, at one place only five paths. In the Kashi kshetra there will perhaps be five, not nine, because the sadhak Brahmin people will also be in the anushthan of Bhagavan Datta, so that much will not be possible; it is a single day anushthan, so a great deal cannot be done. But in the Vindhya kshetra, there the navchandi will be done with samput mantras for the sake of Bhagavati Tripur Bhairavi and Bhagavati Annapurna. If you have the desire that on that day a path should be done in the divine kshetras in your name too, then join and give your details; otherwise do not give them, and do it yourself.

And as for the other matter, the speaker says, he has shouted himself hoarse many times about the importance of the tirtha. When we die, neither will we take a crore of rupees, nor will you take ten crore. This snan that you are doing in the tirtha kshetra, in the parva kaal, this daan you are doing, this japa you are doing, this tapa you are doing — this alone is what you will take with you.

And we always point this out, the speaker says: the cleverness that there is plenty of money, so let us send it and have a puja done for me for ten thousand rupees, while here on the Margashirsha Purnima we are lying asleep with a sheet pulled over us. On the Purnima we will wake at twelve noon, wander about, eat chowmein, and come back and sleep again — and the puja has been done anyway. So we always point this out: do not have it done here, but do it yourself.

If you are thinking that at the tirtha, at Vindhyachal, a path is being done for me anyway, that at Kashi it is being done for me anyway, so we shall ride up on the vimana to swarga — you will not go, brother, the speaker says. It should happen by your hands too. Keep this in mind. Only if it happens there will the ten times, thousand times, crore times fruit that is to be obtained be obtained; otherwise it will not be obtained.

The question is what the vidhi is for the tyag of the guru and of the guru mantra in the situation where male and female sadhaks are mentally, financially or physically exploited by their own guru. Upasak ji, the speaker answers, the vidhi of guru mantra tyag is on the channel; you can do the tyag of the guru mantra and so on by that vidhan. There is also a vidhan for the nivritti of the dosha and so on. And if such a situation arises, then that guru is bound for naraka in any case; you should not give such a guru your company. The guru should simply be abandoned if exploitation is happening, especially deliberately. Search once for guru mantra tyag vidhi, he says, and write Grihastha Tantra at the end, and the whole vidhan will come up. A full discussion has been done on it in a live too — listen to it once; there are two or three very extensive videos and your whole concept will become clear. But after that, a PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. vidhi vidhan is also told there; do that too.

A listener writes that because his mandir is small he is not able to keep a Vigreh of Bhagavan Dattatreya. It does not matter at all, the speaker says. For the dev diksha vidhan you can do five lakh japa of the ekakshari mantra and 5100 japa of the Datta mala mantra upon a photo. You can absolutely do it.

He thinks that in the last two years there has been the mudra of Bhagavan Dattatreya, the mudrika — that is, a small coin, called the Datta mudrika. Upon it the ekakshari beej of Bhagavan is written, and upon it we offer the whole mantra when we do it. Whatever is had done by you, that is what we too have done, he says. Ours is simply rather old; yours will be a year or so newer.

Rahul Sharma ji has written asking what guidance the speaker would give if he were his son and wished to obtain only moksha from Maa Bhagavati, and requests his views. If you were my son, Rahul ji, the speaker answers, then what we would do is this: first of all, at an age of less than eight years, we would have you given the diksha of the mahamantra of Bhagavati Tripurasundari. We ourselves cannot give it, so we would have that diksha given to you first of all.

When that diksha had taken place, the speaker says, then on the arrival of the suitable time he would have his PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. begun. After that his upanayana sanskar would take place, and he would be taught sandhya by the vidhi. After that, when he reached the age of sixteen years, then for the further sadhana he would have the tantric sandhya and the vidhan of tantric diksha begun for him.

And as early as possible, at a young age itself, he would have the purashcharan of one kavach after another begun, the speaker says. According to your kundali, whether there is a panchama bali or a navama bali, seen according to the chandra kundali and the lagna kundali — looking at that, your sadhana would have begun from the very beginning in accordance with suitable guidance.

At the least one kavach, whether it were of Bhagavati or of whatever his shraddha lay in at that time, the speaker says — if he were our son, we would keep his shraddha in Bhagavati Vindhyavasini, so we would have had the purashcharan of the mool kavach of Bhagavati Vindhyavasini done for him from the very beginning. When he became ten years old, full attention would already have been given to physical fitness — child, run, you are not to sit, because you have to do the Trikon Parikrama. And as soon as his feet began to walk, we would first have him do the trikon. So that in his life, in less time, as many trikon as possible would be completed: that by the time you reach the age of twenty or twenty-two years, first complete 1008 trikon. We would have all this done by you, he says. Whatever happens in material life is a separate subject; you asked about the spiritual, so we are telling that.

Does the shanti of grahas happen from deepdaan of any kind at all, a listener asks. The shanti of the grahas certainly happens, the speaker answers. A deep is such a thing, deepdaan is such a subject — the deepdaan of any devata — that, as has been said in the Kartik Mahatmya and so on, which you should read: if a person is not capable of performing a yajna and the like, then by doing only deepdaan, by doing merely that much, he obtains that fruit which is obtained for the sake of a yajna. Deepdaan is certainly capable of pacifying all the grahas.

Regarding the Lalita Sahasranama without diksha, brother, there is a great deal of controversy, the speaker says. In his opinion too, the subject of the viniyoga and nyasa that is in it comes up, because it is a tantrokta subject. On this matter of diksha for Bhagavati Lalita, Shankaracharya Maharaj too has spoken for diksha in it. Even so, if you will say this much, then at least first do five lakh japa of the Panchakshari. After that do dev diksha and so on, or do dev diksha first and do it after doing the five lakh japa. And learn the Viniyoga and nyasa well. Or simply take upadesh from someone for the sake of the Lalita Sahasranama, if there is someone who recites it.

Asked whether something can be done for success in a competitive exam while a Rahu mahadasha runs, the speaker says it absolutely can. Now this depends on which bhava Rahu is in, and what the lagna is — that is the first thing, and seeing it is necessary. The second thing is that if there is a Rahu mahadasha, only two subjects will arise: what effect Rahu is going to give for you. If he is going to give a good effect, he will create concentration and will cause very little wandering. And if he is going to give a slightly negative effect, then in preparing for a competitive exam the person will prepare less for the exam and will imagine the result far too much — that if we become an IAS then we will become the DC here, the magistrate there, we will do this and that. He will imagine everything like a devata and will not study. That is Rahu bad effect, keep it in mind: the person imagines a great deal. So look at this, he says, and what is to be done if such a state is forming is this: Rahu is the foremost devi upasak, so for him do the path of the stotra and satnam of Bhagavati, which is the best; and perform abhishek of Bhagavan Shiva — do these two works. And if the suffering is very great, then Kirtimukh Shri Maharaj will catch hold of it directly — but his method becomes somewhat tantric.

Asked whether a lamp made of metal may be used for regular deepdaan at home, the speaker says yes, absolutely, and you will rinse them and use those very ones again and again. A metal lamp should not even be changed until it breaks or cracks. Wash it daily, polish it — if it is of brass then rub it so much and shine it so much that it looks like gold — and do deepdaan in it. However much your lamp shines, that much will your fortune be polished and shine, keep it in mind.

A listener asks whether, while sitting or lying idle in a train, five hundred or a thousand recitations of the namavali of the devi devatas may be done, and what would be proper from the standpoint of purity, maryada and spirituality. There is no dosha in the path of a namavali, brother, the speaker answers — you are doing japa of the name mantra itself, are you not. Yes, if you are only doing the path of the name, then there is no difficulty; you can do it.

Vivek ji, the speaker says, for one who specifically has to get a government job, material for Bhagavan Surya Narayana and for Bhagavan Ganpati ji is present on the channel. And according to the birth kundali, according to the lagnesh, what the position of Surya Dev is and what the position of Shani Dev is — certainly have an analysis done once, look at it. According to that, if some prayoga or vidhan is formed for its sake, then do that too, so that you get benefit in this as well.

Asked whether a grihastha should go to Manikarnika or not, and whether he should bathe there, the speaker answers that there is no dosha in going to Manikarnika. Why can one not go? One certainly can go. The mandir of Bhagavati Manikarnika is there, Bhagavati is present there; take her darshan, and bathe in the Chakra Pushkarini tirtha — it is in Manikarnika itself. But where the antim sanskar and so on take place, which is the root shamshaan region of the mahashamshan — do not enter that. One should not enter it without cause. As for the rest, those who do it are even playing Holi in the Masan.

A listener says he had asked about a divorce and had been told the Sankat Nashan, but that on seeing the older videos he has done both an anushthan of Mata Baglamukhi and the Sankat Nashan. Yes, then do both, there is no problem, brother, the speaker answers. If you can do both together, then that too is fine.

Rahul Sharma ji, the speaker says, the attempt will certainly be there. But let attention be here: it will do if an excellent guru is not found; a wrong guru should not be found — otherwise, look, some comment came above. In our opinion, if you are doing sadhana by the vidhi, then keep going forward. We too will make the attempt, that yes, you may find one. But some things should also be left to the devatas.

The question is in which circumstances a woman may take the prasad of Bhairav, the questioner adding that even in the Kashi mandir it should not be taken. See, it is not like that, the speaker answers. If it is to be seen as to which circumstance, then apart from the Kashi kshetra, in other regions, or where the sadhaks and pujaris of that place say that no, a woman cannot take it, there it should not be done. Otherwise, at home the pujan of Bhairav ji takes place, of Batuk Bhairava ji and so on, and they can take it. And in those mandirs where prasad is given to everyone, all of them may take it. Where Bhagavan Bhairav ji is present in person with his shakti, where Bhairavi is present, there a woman can do both pujan and prasad. As in the Vindhya kshetra, where Bhagavan Batuk Bhairav ji is seated together with Bhagavati Bhairavi — there you can do seva puja too, and can take prasad too.

Certainly do deepdaan, and have others do deepdaan too, the speaker says. Keep one thing in mind, understand this subject. The propagation of the name of Bhagavan, the propagation of the deepdaan of Bhagavan — however much of it you do, that much punya will keep coming to you without any cause. Always keep this thing in mind, remember it. To do deepdaan alone and tell no one, to go to the Manikarnika ghat and quietly do deepdaan and disappear, to give our puja to Bhagavan by stealth and tell no one — that has become a matter of tantra. But if Punya is to be earned, if punya is to be obtained for oneself, that has become a sadhanatmak matter, a matter of sadhana. In punya, what happens is that we will tell everyone, yes, you do it too.

Tell everyone, he says. If they are friends, have them do it. But there should be no display of it. Display means — he recalls that one Chandan ji, whose name he remembers, had perhaps put an entire live video of his bali on Facebook, and he had commented on it: brother, do not do it live. It is finished, so post something the next day, post a swan of it. How many seconds is the video you people post — two seconds, three seconds; ten or fifteen at the most, a small clip. If you have to post something to show it somewhere, post that much, and post it after it has passed. Do not post the immediate thing — that the puja is going on right now and we are showing it live, look, we are doing deepdaan. Do not make this display. If people are to be encouraged, then encourage them with your old videos. And if you have made your own YouTube channels, then too you will act by your own buddhi, why would you listen to me — but even so we will say, brother, save your punya too. Nothing should be shown to anyone live. Post it after it is complete.

The question is whether, in the deepdaan of Bhagavan Datta, deepdaan may also be done in the name of the kuldevi Masani and the nirakshak devata Masan. If the devatas of your kul are Masan and Masani, the speaker answers — now, which Masan and Masani among the Masan and Masani it is — then if you do deepdaan for them within the deepdaan of Bhagavan Datta, there will be no problem, if they are worshipped in the kul. For a worshipped devata there is no subject here; you can do it. If even bhoot pret are worshipped in the form of the devi devatas of the kul and have attained devatva, then there is no problem.

And in the present one, in the anushthan in which the Datta paduka is also going to you, the kavach of Bhairavi, of Maa Tripur Bhairavi, is also going, the speaker says. This Tripur Bhairavi kavach that will be there, he has written about it too. You can wear it, there is no problem. But if you fix this kavach onto the trishul of Bhairav ji, then it is better still. If you have made a trishul yourself, you can fix it on that too; and if you wish to fix it on the one going from here, you can fix it on that too.

There is one form of Bhagavati which is the satvik shakti of Kaal Bhairava, the speaker says. The Bhagavati Bhairavi who belongs to Kaal Bhairav is the satvik shakti of Tripur Bhairavi herself, and in some places it has been said directly that Kaal Bhairav is himself Dakshinamurti Shiva, and Dakshinamurti Shiva is himself Kaal Bhairav. So therefore, if you establish this kavach upon the trishul of the Kaal Bhairav jayanti anushthan, or on a trishul you have fixed up yourself, then it is exceedingly excellent. The protection of the house will increase fourfold.

Yes, since sutak and patak are a subject of the body, the speaker says. During Sutak and patak do not touch it; after it has passed, have them bathed with Gau mutra and gangajal, have the darshan of camphor and so on given to them, have them touched. And always keep doing dhoop dhuna there daily.

If you give a bali of a lemon and so on upon the trishul, that is exceedingly excellent, the speaker says. If you keep a lemon fixed on it, that is exceedingly excellent. There is no other subject in it, that sutak has occurred so we must take it out and remove it. Visarjan of the one with the trishul is never to be done, never at all. It has become permanent. The more dhoop dhuna you give them, the more camphor aarti you give, the more you do their tilak and shringar, the more excellent. The older it becomes, the more their capability will increase.

Should it ever feel that the energy here is becoming very low, then listen to the lives one by one, the speaker says; in as many lives as there are, the whole vidhan is told — how a bali of a coconut is to be given at the Chaukhat, or where the trishul is fixed. It may happen at some time that some tantric person has come into your house. Seeing it his mind went bad — so, he is showing himself a great knower, wait, we will show him. And he did something in the house. He defiled the house, defiled the threshold of the house, and after that seated his own things there. You will understand at once. If you are a sadhak you will understand within the night that something has happened; you will begin to feel unsettled.

So the whole vidhan is told of what all is to be done: that if you have made a bandhan of the house with a tantric kalash, with a keel, with a trishul or with other materials, and after that someone comes into the house and does such a thing. His full energy will not run, the speaker says, but even so, because he has made the things siddh and has entered inside the house, then he can indeed do it. There is such capacity. We have given this example many times, he says, that one Jinn baba had come. His jinn was simply not entering where we were. Much effort was made; the address was being given — in this address. We said at that time, being new, what is he doing? We did not know that people with jinns do such things. So after a long time his thing came.

And we had also told this, the speaker says: that at guru ji sthan, which is the root sthan of Bhagavan Datta, at their sthan, where our puja sthan was, there was a cloth of theirs — our mother had washed that very cloth and had poured the water of that cloth on the spot. On the spot where the man had seated the jinn and gone away, saying, sit in this place and inform me. And as soon as it was poured on it, within five minutes the information came from that side — arre brother, what have you done? Did you do something? Were you doing something there?

This is the subject, the speaker says: with you too, however badly anyone may spoil your sadhana sthal — as soon as you understand it, first of all clean the whole house thoroughly. Sprinkle Gau mutra and gangajal, and the sweepings, the rubbish that comes out when you clean the house and sweep it, burn that outside the house. Do the Kshetrapal nivari, give a bali and so on; take a coconut in the house, one with water, burn camphor upon it, take it around the whole house in the name of Bhairav ji, and give its bali outside the house. If you do all this, the house will at once become energetic again through the dhoop dhuna. And if there is more trouble, then make a dhuni upon the wood of ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home.. Whatever the thing is, it will be removed then and there, however much he may have seated. If you keep it with you, nurse it and rear it, thinking it is just going along like this, then it will get its opportunity and will cause trouble; and then it will put on fifty dramas to leave.

It is not five hundred, not nine hundred Chandika devis, brother, the speaker corrects. There are nine hundred crore Chandikas. He does not have their namavali; among so many Chandikas, he knows only the names of the chief Chandikas. And for their pleasure — when you do seva puja in the Kashi kshetra, then know that their presence has been made for the protection of Kashi. They will remain in your protection too, and will protect their devotees too.

The chief form of Bhagavati always remains satisfied, the speaker says, but her yoginis, the mahayoginis, remain somewhere by one ansh unsatisfied. The reason is that they remain awake. If they too were to become satisfied, they would go into a calm, gentle state — then who would do the protection? Keep this in mind. It is for this very reason that it is said that the Bali is taken by the Yogini, that when we do this puja the yoginis take it. This is not said just like that; there is a rahasya behind it. When you do sadhana, it will gradually be understood; when the darshan of the forms and so on begins, then you will know.

Asked about a yoga of an accident and whether an anushthan or vidhan should be done, the speaker says it cannot be said just straight out like that. But if there is such a subject, then during the month of Shravan a video was uploaded for the sake of Bhagavan Mahamrityunjay. Watch that video, listen to it; the pdf of the Mahamrityunjay Mantra is in it — download it and do that anushthan. A wife too can do it for her husband.

Asked whether the yantra received at the Kumbh may be carried in a bag while travelling for its daily abhishek, the speaker answers that one can, brother. But the place where you do the abhishek is not to be like the video that goes viral, of doing Rudrabhishek in a moving train, with people saying how fine a work it is. No, brother, this exhibition is not to be made. If you are travelling, take it along with you; at the auspicious place where you arrive, purify that place, keep all your things there, and do the abhishek there. And do the visarjan of the abhishek water in a proper place too — let it not go into a drain and so on.

The fruit of your own path will certainly be obtained; why would it not be obtained, the speaker says. For an anushthan of Bhagavan Datta there can be no restrictive subjects. For other anushthans the subject remains. Since Bhagavan Datta is himself in the Pitr swaroop, and stands for the sake of the shanti of the pitrs, there is no subject for his anushthan.

A listener writes that he does japa of the Jayanti Mangala Kali mantra daily and sees a girl in his dream. If you are seeing such a thing again and again, Ankit ji, the speaker says, then the meaning of it is that the presence of someone has already been formed with you, or is formed, and now she is causing difficulty so that all this may be let go of by you. So what should you do? The most necessary subject for a sadhak, if it is to be said, is the Kavach. Without a kavach a sadhak is not a sadhak. The kavach comes first of all. It is for this reason that the kavach has been called the eye of the devata: whichever devata you worship, the kavach is his eye. So, Ankit ji, the mantra japa you are doing is excellent in its own place, a very good thing, do that. But certainly do the kavach; in the kavach, do the purashcharan of the kavach of whoever your ishta aradhya is.

There is one more subject he had forgotten to say, the speaker adds, and it is not for Ankit ji but for everyone. Whoever does a Havan on this Datta jayanti should, in the havan, if it is possible and if the wood of audumbar is obtainable, use audumbar wood; and use the wood of palash. And do not do the visarjan of that bhasma. Whether you are doing havan with the one hundred and eight names of Bhagavan Datta, or giving one hundred and eight ahuti with his ekakshari mantra, at least one hundred and eight ahuti should certainly be given. Sift the whole ash that is formed and keep that ash. It is a kaal for bhoot pret; it is a kaal for bhoot pret and for tantra mantra matters. Keep this bhasma at your pujan place, and even without any mantra — for it already has the mantra in it, and this is being spoken of the Margashirsha Purnima — if you apply it upon the forehead, then it is exceedingly divine. Very divine. Very excellent. And anyone can apply it: man or woman, anyone can apply it. So do this work without fail and without anxiety, he says.

And there is a second matter besides, the speaker says — this subject does not end there. First of all protect your bed. Let your bed be pure; let there be no impurity. Second, bring fitkari, wrap it in a black cloth and certainly keep it at your bedhead. Do this work. Before sleeping at night, rinse the mouth at least sixteen times, become completely pure and sleep; and after that, as far as is possible, recite the Ratri Suktam, and then sleep. If there is still a problem, then in a small silver bowl place two cloves upon a camphor and burn them near your bedhead, in the name of your ishta aradhya. Do this much, and after that the subject is that once you have done the kshetrapal and all the rest, it will be understood. If it stops, well and good; if it does not stop, then the further matter becomes a matter of the house. With this much everything will stop, if it is happening to you repeatedly.

Otherwise, the speaker says, if your mother is there, and if on the day of Tuesday or the day of Sunday she combs her hair, then the hair that comes out broken — if you tie that hair on the big toe of your foot, then this, although it is only a totka, is a tremendous thing, and in your problem it is nothing less than a ramban. Whatever the thing may be, it will then not be able to touch you as long as it remains tied.

The question asked is that because of pitru dosha the devatas of a house become bound, so how are they to be freed from that bandhan. See, brother, the speaker answers: if because of Pitru Dosha the devatas are bound — that is, if the pitrs will be bound, then the pitrs will not bind the devatas. The matter of pitru dosha is a separate one; understand this well, and he thinks there is a video on this subject on the channel in a very extensive form. Very extensive indeed. Please listen to all those videos; there is a playlist of pitru dosha, listen to it, in which this whole subject has been made clear. In brief, he says, let us tell you this much: the devatas will not be bound merely by themselves; only when, separately, an outside shakti is present along with the pitrs will the devatas be bound. However displeased your own pitrs may become, they will not bind the devi devatas of your kul. This can certainly happen, that if there is pitru dosha in the house and your own pitrs are displeased, then because of that your devatas too will be displeased — that why are you not doing anything for the sake of your pitrs. That can certainly happen. But bound they will be only when an outside shakti or some abhicharik condition or something or other is present there, in whatever manner it may be. Because the pitrs of the kul who have now become pitrs, whether of two generations or of four, their birth too took place by the kripa of those same kul devatas, so they can never bind them. No one can bind a father — pay attention to this subject technically, he says.

Seema Kumari writes that she recites the Kamakhya kavach eleven times and the namavali of the sixty-four yoginis eleven times daily, and burns two cloves and camphor, and asks whether this is correct. It is very correct, the speaker answers. She is burning two cloves and camphor. On the Ashtami tithi and the Chaturdashi tithi, on these two days make it nine each; on the remaining days keep it two each.

Asked whether clove, nutmeg and camphor may be given as bhog to Bhagavan Dattatreya, the speaker says one can, but give only the clove. The nutmeg, whatever nutmeg there will be, will become for the sake of Bhagavati Tripur Bhairavi. She comes among the gupta shakti, the gupta yogini, of Bhagavan Datta.

The question is whether the japa of the following mantras should be done on separate malas: Dattatreya ekakshari, Batuk Bhairav sabar mantra, Mahabhairav mantra, Shiva Panchakshari mantra, Durga ekakshar beej mantra. You can do the japa of all the mantras together, the speaker answers; only for the mantra that is for the sake of Bhagavati, keep a separate mala for it — or else, who is your ishta? If you wish to do the chief sadhana of Bhagavati, then keep only one mala separate for her; the japa of all the rest can be done on one mala. Yes, now if it is a mantra of Bamati Kali, then he is saying this of himself: her japa will now not be done on this mala — keep it in mind.

Those mantras which we use directly — it is sabar, it is barati, it is a kaat paat mantra — do not do the japa of all those on that mala upon which you do japa for the sake of your tapa, the speaker says. When you do the japa of Bhairav ji, the Sabar Mantra of Batuk Bhairav ji too is somewhere going to increase your tapo bala. The ekakshari mantra, the Shiva Panchakshari mantra, the Mahabhairav mantra — by these mantras your tapo bala will increase. But if you also run a kaat paat mantra, then your tapa will begin to erode somewhere, because in it there remains the entry of such subjects: bind this one, cut that one. So for that keep a separate mala. If in sabari you are running or making siddh a kaat katan mantra, then keep a separate mala for that. On that one mala you may do a thousand kinds of sabar, barati and kaat mantra, there is no difficulty. But on that you will not do the japa, and on the japa one you will not do the sabar.

A listener describes a sadhana done with the silver trishul of his kuldevi, a dog seen in a dream, a black form emerging in a cave which frightened him, and that when he began the Jayanti Mala Kalika mantra his sleep broke. There is no subject in seeing it once, brother, the speaker answers. Repeat it again and again; repeat your sadhana. Do not be so troubled at one occurrence. When you perform the avahan of anyone, then for a great many things they will give signs. It may be the place, it may be the yoginis, it may be some shakti, it may be some subject. So therefore it is not to be abandoned at one occurrence.

A listener says that after the path of the thirty-two namavali he gives the bhog of a clove after each chakra. Why are you giving it after each chakra, the speaker asks. Give it at one time, brother. When one chakra has been fully completed and you are not going to do any further path, then give it. It is given at the end.

It does not happen like this, brother, the speaker says; we cannot tell criminals and such things in this way. For this it is done with great calm, looking at it well. This is a matter of haste; in a question and answer session like this, in such a hurry, it will not happen. To a listener who gives a Mithun lagna, with Sun, Venus and Mercury together in the twelfth, Shani in the second house, a retrograde Jupiter and Ketu, he repeats: it does not happen like that.

A listener writes that one pitr of theirs is very angry, that the ancestors had beaten him and driven him away, that when his sawari comes upon someone in the village they weep a great deal, and that now no devata of their house comes. Then you should make the arrangement for his sake, the speaker says. First of all you should try to appease him, and if his name and so on is known, you should have a Narayana Bali done for him. Along with the Narayana bali, first there should be, daily for at least three months, a panchbali and a path of the Shrimad Bhagavad Gita done by sankalp in his name. After that they should be taken to the Pishach Mochan tirtha, the Vimal tirtha that is in Kashi — and if the person upon whom the sawari comes goes along, that is best. Going with them, have the Narayana bali done there, and then have one root path of the Shrimad Bhagavat done. By having this much done, their shanti and tripti will certainly take place; their gati ought to occur. If even then it does not, then after a full year the further process should be done.

And when they have had all these karmakands done, even after that, for their sake a path should keep taking place daily, the speaker says: the seventh adhyaya of the Shrimad Bhagavad Gita, or the eleventh adhyaya, or the ninth adhyaya, any one adhyaya, in Hindi itself. Or if some Brahmin does the puja of Shaligram ji, then if he does the path for their sake by sankalp and offers it, that is exceedingly excellent. And the older these become, the more uproar they will create, the more difficulty they will cause, and the problem will keep occurring if such a thing is manifest with them. If one wishes to do it independently, do the fourth adhyaya; as far as the stuti goes, do the eleventh adhyaya.

A listener who has worn the kavach of Bhagavan Datta asks whether he should also wear the kavach of the sixty-four Yogini Mata, or the kavach of Bhairavi Mata, on his right arm. You can wear it on the arm, the right arm, the speaker answers. Yes, you can absolutely wear it, brother; there is no difficulty.

Asked whether we may do the dev diksha mantra upon the Batuk Bhairav sabar mantra, the speaker answers that one can. See, when you begin to do a special sadhana on an extensive scale, then more attention is to be paid to these things. At the beginning, do not get into changing malas too much; do not keep too many malas. He says we also see that with some people it is understood that your wish is to do it on a very large scale. Always begin with less. Let the japa be more and the samagri less. The middle state is the one that grows. In the middle — at the beginning a person does less, and in the middle he does more; and when completeness is attained, when everything comes to be understood, when the devas give their kripa, at that time every single thing becomes minimal. Perhaps very few people will understand this subject, he says, but those people who go on reaching a little to that level will understand it.

The question is how any kavach can be done for some other material kamya besides raksha. It is written in the phalashruti that all kamyas too will be accomplished, the speaker answers. Make the sankalp of that kamya. Taking a clove in the hand — see, the kavach is not for protection alone. It is for every single thing. It is given in the phalashruti itself. So you can also make that sankalp separately.

A listener writes that many times he sees darshan of Ganapati in a dream, seeing himself reciting the Ganapati AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation., and asks whether it is good and whether there is some indication in it. It is good in any case, brother, the speaker says. But this is not a subject to be told. All these things are not to be told publicly — delete the comment. Everyone will have heard it in any case, but these things are not told.

A listener says she worships a large trishul as Bhairav Baba, that the trishul opens into three parts, and asks whether she may use it in pujan or should establish a new trishul. There is no such subject, the speaker answers — just do not open it. Fix everything well at one time and keep it fixed. Wrap cloth over it, tie it well, keep it perfumed, so that it does not have to be opened repeatedly. Once or so in a year, open it some time, do the cleaning, do whatever is to be done, and keep it back again.

A listener writes that a seizure illness has arisen in his son and asks whether it is not an akasmik maran, and asks for guidance. See, brother, the speaker answers: if a seizure illness has arisen, then first of all, if his birth kundali exists, have an analysis of it done — what matter of Rahu has come to be present there, especially whether the Dasha antardasha of Brihaspati Dev is coming, whether the dasha antardasha of Rahu is coming or has already gone, what the matter is, what their state is. And if the son has an elder brother — and he stresses that he is speaking of a matter of experience, that he has not yet seen this written anywhere, but this subject has certainly come in his experience, which is why he is saying it — if in the birth kundali of the elder brother there is the presence of Ketu in the eleventh bhava, and if a grahan yoga of Chandra and Ketu is forming, then this possibility arises: that if there are younger brothers, then at some one or two points in life such a condition forms upon them for some time, especially when the dasha antardasha of Rahu or the dasha antardasha of Ketu is about to come along with Brihaspati Dev.

So look at this whole matter a little once, the speaker says. If there is some knowledgeable person, some good knower of jyotish nearby, then have an analysis done by them, and then have the related shanti and so on performed. If it has occurred at the very beginning, then it will be cured at once. If the illness becomes old, then the seizure trouble will be difficult. See that the teeth do not clamp, see that the tongue is not bitten. If all this is happening, then have the treatment done well too, medically.

A listener writes that when his sawari comes, he says he will destroy them all. See, brother, the speaker says: if in the living state suffering was given to someone, understand it in this way. You must certainly all have heard that the father takes birth as the son. So this thing is true: if we earned ten crore rupees, did not spend it, and my attachment remained with that wealth — speaking in terms of today; earlier it used to be gold and silver — saying, I have so much property and did not spend it, then attachment to it did not end. So we will take birth again in the third or fourth generation, and whatever wealth remained we will waste and finish it; only then will we be satisfied. This is the karma chakra. It is for this reason it has been said that at the last time one should become detached.

So a person who was beaten and tormented in that way — either we will take birth and complete that prarabdha, the speaker says, or else, if the gati has not occurred at all and the death happened in that manner, then now we will settle the account in the form of a bhoot pret. That person is stuck, is he not; he will not agree just like that. You will have to show a little of your own surrender toward the devatas. When that capacity comes into your Sukshma Sharir, then that person will himself become calm; that atma will itself become calm. That bhav must come to you, and devatva must come. Devatva will not be attained by doing things anyhow. When it is said that you should have this work done by some sadhak, or by a Brahmin who does trikal sandhya, the reason behind it is just this: that the person who is doing trikal sandhya, who has done an anushthan, a japa, a havan — if he is an agnihotri, if such a subject is present, if he is a person who does a daily havan, if he is a sadhak of a mahavidya — then in the aura of his body, in his sukshma sharir, the presence of those shaktis remains, on account of which these somewhere calm themselves and then accept what is said.

A listener writes that because of being in hospital for twenty days he could not do puja path, and asks in what manner he should now establish his devatas and veers at another place. Install them on the day of the Purnima, brother, the speaker answers. There is a proper video on how devta veers are taken to another place — how their vidai is done, how they are taken to a new place.

Asked whether the photo of those who have gone to swarga lok may be kept and pujan done at home, the speaker says that see, this is a matter of ones own bhavna: if your bhavna is joined with them, then you can keep them. As far as pujan is concerned, pujan should be up to a limit, in his opinion — as a person has love for his father, mother, grandfather, maternal grandfather, whoever it is; keep theirs. And as far as puja path goes, rather than doing their puja path in that way, one should do a path of Bhagavan, of the Gita and so on, and offer it for their sake: that is the most excellent puja. Otherwise, if you do their puja, then their atma will be bound, and will then not take gati; they will be caught in attachment.

A listener writes that in a dream he saw a snake coming toward him with its hood raised, and that suddenly a beautiful married woman cut the hood of that snake, and that in the dream he was reflecting on what she had done. Then the plain conclusion that comes out of this is just this, the speaker says: the sarpa means that some suffering, some sorrow was about to come toward you, and some devi shakti has ended it. So you should be grateful toward that devi shakti. Express your thanks to her, to whoever your ishta aradhya is.

A listener asks whether the same benefit is obtained by doing the path of the Bhagavad Gita in Hindi instead of Sanskrit, and in which direction the face of the photos of the pitrs of the house should be. See, brother, the speaker answers, the first subject is this: if photos are kept, then their face should be toward the south direction. Yours will fall toward the north; your face will be toward the south when you make pranam to them and so on. And as far as the fruit is concerned: when you do the path in Hindi, you will remain surrendered in bhav, you will understand the subject, so you will certainly get the fruit. And when you have done the path in Hindi for two, four, six months, then gradually begin in Sanskrit — then your bhav will also remain, the joy that comes in reciting in Sanskrit will be of a different kind, and because it is the dev vani, its fruit increases many times over.

If a sahasranama is to be made siddh, then how much purashcharan will be done — then it will be done a thousand times itself, the speaker says. If one does the path 1008 times, then it would become exceedingly excellent. Otherwise it is only four hundred, he says, but you may take out a thousand as well.

No offence will attach, Nitesh ji, the speaker says. Comfortably begin their pujan from the Purnima. Give them the balihari; give a bali of a coconut, do the pujan of the chaukhat and so on. Let the chaukhat pujan certainly take place, and having done the pujan of Bhairav ji and so on, certainly give a Nimbu Bali, a bali of a coconut and the like.

Whenever a vigraha is to be re-established at a new place — as we live in a rented house and are going from one place to another — then at the new place, when we leave the old place, there too a bali must certainly be done, even if it be only one coconut, one lemon, the speaker says. And there a request must certainly be made: that Prabhu, now we are going to a new place, may you all come and be established there again; and for the sake of the sthan devi devatas of this place, the griha devi devatas, we are separately giving this pujan according to our shakti, our capacity, our buddhi. In it burn and kindle camphor, offer naivedya and the like, and pray to them too, that you all also always keep your kripa upon us. And give such a blessing that we may have our own land, our own house, in which we may do the puja of all of you. Making such a request, one should come away with gladness. And when you go to the new place, there too you will give pujan, will give bali, and for the sake of the new griha devatas of that place, the new sthan devatas, give a separate brief, simple, small pujan and bali. Great welfare comes from this. The things are small, but their effect you will receive for your whole life.

He is relating an experience of his own, the speaker says: at a new place, a matter of some fifteen or sixteen years ago from today. They had to go for some time to a new place where sadhana was to be done. When they went to that place, the people who lived there before had left — although the place was very good, in a manner of speaking a matter of the vicinity of a small forest. The small house that was there, the sadhana sthali, was cleaned, everything was done. And there a place had been made for Hanuman ji, for a flag: there was a flag, Hanuman ji was there, and near the flag a small stone was kept. Ordinarily it was understood that since there is a stone, puja is probably done upon it in the name of Hanuman ji. A day or two passed. When the very vidhan he is telling you was performed there, all their own vigrahas were established, the mandala was made, that we shall begin the pujan here. And now only the muhurta was awaited — after three or four days the muhurta was to begin, and he still remembers it was the day of Akshaya Tritiya; from Akshaya Tritiya they were to begin sadhana. So two or three days before that, when a day or so had passed and two or three days remained, at night in a dream this dream was coming: that there is a devi, of whose form he cannot say very much, but a devi who is uprooting that stone and throwing it outside.

And when he saw this dream, then after seeing it the matter arose: brother, we have seen such and such a dream, what is to be done. So this discussion was going on among them, and other people were present there too, who lived nearby in their own huts and did sadhana and so on. When one man heard it, he said, brother, ask that man — it is a Musalmani thing; he was doing a Musalmani sadhana there. Asked how he knew, he said that from his manner of sitting it was understood that in Sanatan sanskriti it is not like that: this thing was enclosed and no one used to look, but while coming and going the eye had fallen on it. He used to sit in front of it and do japa like this with the reversed hand. Tell him to dig it up and take it away. So that man was told, brother, take your things away from here — why did you not tell us? And without giving any reply that man picked it up and took it away. In this, the speaker says, we only wish to give you this message: that if the devi devatas of a place come over to your side, then you have become fifty percent free of obstacles just like that. They will not let any obstacle or hindrance come at that place where you go to a new location. Therefore, when you go to a new place, give the pujan of the sthanik devi devatas.

Now let us keep it at this much for today, the speaker says. The day after tomorrow is Margashirsha Purnima — the jayanti of Bhagavan Datta, Bhagavati Tripur Bhairavi and Bhagavati Annapurna. All of you should certainly do deepdaan in your homes. Those whose dev diksha vidhan remains should do it. And those who have to give their details for the sake of sadhana and the like: the whole subject has been written extensively and put on Telegram, and has also been put in the description of this video, so read it. And going to the website, give your details; the anushthan and so on will be completed, and after that the material will go to you.