Navnath Sadhana, Protective Kavachas & Tantra-Astrology Remedies (Live Q&A)

The speaker begins with the sadhana he had his first group of ten people do for the last eleven days, from Makar Sankranti to the day of the session: the Navnath Chaitanya mantra sadhana, calling the Navnath onto the jyot. One sadhak had asked a very important question, and he answers it with a comparison: if a child who has studied up to class ten is given a class-one subject, it will feel very easy, and he will also doubt — I know so much, why is this being asked of me? That doubt is natural. He had explained on his Siddh Shabari Vidya channel who should enter Shabari Vidya and why, and how to do it if one has no guru. When there is a guru, the process of calling onto the jyot is done under him. Know this, he says: as you go ahead in this field, just as you made the Navnath chaitanya in these eleven days, whenever you do any Shatkarma you will first have to make the Navnath chaitanya, because it is those nine who will grant success to your karmas. That is why the first sadhana in this field is the chaitanya mantra sadhana. Any mantra works the same way, he says — a brother had asked for Omkar sadhana, and Omkar too has its chaitanya form: until Om is chaitanya nothing else is going to be chaitanya, since everything is in Omkar. So when one goes into Nath Shabari, into the field of shabar vidya, the Navnath are the root. Without waking them — whether it is a tantrokta vidhan or one is doing bhakti — if you have not woken them and not applied their separate adesh, it will not work; the ways of giving it differ.

Those who are disciples in the parampara, the speaker says, are told the vidhi properly. But suppose a person cannot become a disciple, or has his own limits and does not want to come in fully — for such people too, vidhans have been given: stay a grihastha, do it in this and this way, obtain the grace of the Navnath and progress. But if at that point you want the whole vidhan to be handed to you so that you can do it yourself, then the giver will incur Dosha and the doer will incur dosha, because it is outside the schedule. Everything has its copyright, he says — a sadhana too has a copyright. The Nath family has its own rightful position: why should I give this thing outside my parampara? No one is going to give it; no one will do such a foolish thing. So the giver will tell only as much as gives the other person benefit and gets his work done. And then, he says, the same thing comes back: if a question below your syllabus comes, something below your level, doubt and suspicion are bound to arise in the mind — nothing happened here, this was so easy. That, he says, is how it is.

Do you know, the speaker says, that people most neglect and ignore the mantra or the sadhana that is the most accessible? Whether it is that of Gayatri, of Omkar, or of Soham-Hamsa — every sadhana done in the ordinary way, everyone wants, until it becomes widespread. Once it is no longer secret, people think it will not give fruit or will have no effect, and they start to undervalue its importance. Omkar sadhana, he says, is in itself such that if someone has done it, there is no need at all to do anything further.

A brother in the sadhana group had asked what "Adesh" means. The speaker says the meaning of Adesh is available everywhere and everyone explains it, but the root of it is this: it is not Adesh, it is called Adish — Adi-Ish, the one who is first, the Lord who is Adi, that is Bhagwan Shiva. Adish has been corrupted and has now become Adesh. Alakh means that which has no end — that whose jyoti burns forever. That is why it is said "Alakh Adesh". So waking the alakh has its different processes, and giving the alakh has its different processes. Ordinarily everyone says "Adesh, Adesh"; what it means is that we are remembering Bhagwan Shiva, saying alakh adesh to him and bowing to him.

If you want to do Omkar sadhana, the speaker says, there is an Omkar Yantra. When you do a sadhana, the first thing is to keep its yantra — for doing Trataka or for pujan. The Omkar yantra has always had very great importance for Omkar sadhana. Like the Bisa yantra, a yantra of Omkar is made, and it gives the most fruit on rajat, silver. If you have the yantra made and then do the japa of Omkar by vidhi-vidhan — whether the long japa, the full utterance of A, U, M, or as many repetitions as possible — it has a very special effect, and through that yantra you can attain a great deal. As an example he names Nathuram Godse, asking that no one take offence, and says that because information about him has been hidden, people do not know the real thing: he was a very great sadhak. He read a book about him in his college library — such books, he says, are suppressed and not found in print — which said that from childhood his third eye, the pineal gland, was strongly awakened; he attained the state of dhyan easily and mostly did dhyan. His first dhyan was the Omkar the speaker has described, and the second was trataka on the Sri Yantra, which was always worshipped in his house; it is also said that a sawari or something of that kind came to him. He was a sadhak of the level that had the state of dhyan, would be absorbed in it and receive bhava in it — a high-level sadhak of his time. Read his biography if you get it, the speaker says, to see what trataka alone can do. So Omkar sadhana is a very good thing to take up: in A-U-M everyone is included — Brahma, Vishnu, Mahesh — and above are the ardha-chandra and the bindu, which are Bhagavati. So all worship is done in it, and if you do it, it is a very good thing.

Someone asked whether there is a mantra for pret badha. The speaker says it depends on what kind of badha it is — whether it is a Preta badha or a Bhoot Badha; the two are different things. If it is a pret badha, then of what level? Did it come by itself, or did someone send it through Abhichara? Is it new or old? What is its state? If you do path and japa, what reaction does it give — does it scream, cry, or laugh? From that you can estimate its real condition. At the same time, if it is an old thing and you do ordinary pujan and path, that will make no difference to it. It will, in a sense, take your puja-path as its own. He used to write articles on Facebook and stopped because of copy-pasting, and now puts videos on YouTube; he will cover this topic — how such a thing itself begins to receive the worship of someone's devi-devata, how it blocks it completely, and how everything you do starts going to it. If there is a pret badha, he says, first of all you should look and assess — yourself, or with the help of some good knower — and see what the situation is.

If the situation is such, the speaker says, that you are unable to do pujan and path at home, the asan and the house are in great unrest, then some mantra, some Kavach, some tantrokta kavach should be awakened by doing its path and japa for some days — at the very least the Panchmukhi Hanuman kavach, or the Aghor Shiv kavach, or the Indra Vajra kavach, the Indrakshi kavach, any kavach connected with Bhagavati Durga, a kavach connected with Kamakhya Maa, or the Aprajita kavach. There are such kavachas and such stotras — you will have heard of Vipreet Mahapratyangira; there is also a Maha-Vipreet — and besides Aparajita there are the separate kavachas of the Mahavidyas, and there are vajra panjars. A vajra Panjar is such a thing, he says, that alongside a kavach it has ten times the power of a kavach. If someone has done a vajra panjar, it can not only remove pret badhas completely, it can also punish them. The name itself is vajra panjar, the panjar of a devi or devata: panjar means the bones — the ribs of our chest — and it works in that manner, throwing a complete ring around. A kavach only strikes, but a vajra panjar binds and then strikes, and after that the entity does not have the courage to come. So the vajra panjar of any devi-devata, or such a kavach, or a Mahavidya stuti — understand these things well by vidhi-vidhan, and siddh them by going to a Shiva temple, doing the path regularly, taking a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., by vidhi-vidhan, staying in BrahmacharyaStrict celibacy required through an extended ritual observance., following all the rules, and not abandoning it however much obstruction or pain there is — but it is to be done in the temple, not at home. Then after a fixed time you receive an energy, a shakti, or through it, by its grace, things become such that these badhas begin to be pressed down, or you begin to receive guidance on how to press them down. If you do not do this and do it only at home, there will be no benefit if the badha is a big one.

A listener asked what kind of Kundalini awakening comes through Soham, and whether he would make a video on it. The speaker says he cannot lie at all: his kundalini is not awakened, nor does he know the vidhan of kundalini jagran. To those searching YouTube for the process of kundalini jagran he says this: the person whose kundalini has awakened will not come onto YouTube and explain the process of awakening it. He will say only this much — that by guru's grace he has certainly attained some of the states of that path; for the rest, his whole vidhan is mantrokta and sattvik, he is completely a grihastha sadhak, and he urges people to do householder sadhanas. The process of kundalini jagran he does not know, and he refuses it clearly.

A listener said his life had been blocked for twenty years and asked what the reason could be. The speaker says there must be some cause, and two things must be considered: jyotish and tantra. Some people — jyotishis especially, go into their groups — declare tantra to be pure fraud and wash their hands of it; and good tantriks call jyotishis frauds. The reality, he says, is that jyotish and tantra complement each other. If you go forward combining the two, every problem finds its answer; it is better never to belittle one with the other. In jyotish, first look: if you feel blocked for twenty years, meet a good jyotishacharya and have your chart analysed. Which graha's Dasha and antardasha is running? What reason makes everything feel completely stopped? The house of parakram — the third house — if some planet's drishti falls on it, it can completely block your parakram, whatever work you are doing; that should be looked at first. Then look at the state of your lagnesh, which is the most important thing for what is and is not happening. And the state of bhagya, the ninth house. Get all this analysed by a good jyotishacharya first — that is the first thing he would say. The second matter is your Ishta Devata and your kula shaktis; one should certainly have one's birth chart analysed with jyotish and keep it in view. It is not, he says, that you bypass jyotish and plunge into tantra, or bypass tantra and go off into jyotish; both are complements. If you are doing regular pujan and path by a tantrokta vidhan, by some vidhan, and are joined to a Guru Parampara, then you do not need the birth chart: trust your guru completely and keep moving; you have no problem. If you are not a sadhak of that level and are an ordinary person with troubles and pain, then have your chart analysed through jyotish and see what the trouble is and what remedy they suggest. Also, doshas related to Rahu, Ketu or Shani indicate upari badha or the effect of abhichar; take a little help from there, and take the rest from the tantrokta vidhan. Combine the two, find the middle road, and by doing vidhi-vidhan accordingly make your life successful — take both along.

A listener said his guru has not given him a guru mantra. The speaker says that if the guru mantra has not been received, it is not something to take much tension over. Always remember this, he says: a guru mantra is necessary, a Guru is necessary, gurus are absolutely essential. But the claim that without a guru our bhakti or our puja-path should suffer or will not give its effect — that is wrong, and he does not agree with it. He has posted a video on which sadhanas can be done without a guru. When you do them, if the feeling arises that "I am doing this, but I have no guru, so perhaps this will stop bearing fruit" — that, he says, would be our foolishness; and the people who make such accusations and create doubt in people's minds even about their bhakti do the greatest wrong. So take the dilemma out of your mind. If you have no guru, you have come into Guru Shabari: he had the group do the Navnath — and what are the Navnath? They are gurus, nine gurus. On the 28th, in Guru Pushya Nakshatra, he is going to have the Guru Shabari done again, and anyone who wishes may do it. He has given three or four guru-related sadhanas before and keeps saying: if you have no guru, begin with these sadhanas; do not stop. And if you have a guru who is not giving you the mantra, you can speak to him.

A listener said that on any small wrong matter he gets sudden anger and irritability, which turns the atmosphere of the house negative, though the anger calms within a minute. The speaker first asks whether he is of Kumbha lagna — with the lagnesh in the lagna being Surya and Mangal, according to jyotish. In that case such a thing can happen: anger will climb suddenly like mercury and then calm down at once; it will not stay long. If that is not the situation — the lagna is something else and this trouble is happening — then the best thing is a single remedy for the anger that keeps coming: every day, at night, fill a copper lota with water, put a little rock mishri in it, and keep it at your bedhead. When you get up in the morning, offer it near Tulsi ji. Take care: it is not to be poured on the plant; it is to be put near her root. Do this continuously for six days of the week, leaving out Sunday. In some days you will surely get relief. The jyotish reason, he says: first, Surya is the atmakaraka; second, the greatest karaka of anger among the grahas is Mangal. Copper represents Mangal, water represents the Moon, and gur or mishri is somewhere the Sun's. So when you do an utara, as it were, with these three things, you get an auspicious effect, and the anger and irritability that keep coming will lessen. Second, he says, also get yourself seen medically — get tests done and see whether something is high or low, whether blood pressure keeps rising; that too should be looked at. Take everything together.

A participant said that this time he could not cut himself into the sadhana as in the previous one. The speaker says this was not with him alone but with everyone, because the sadhana was so simple. The biggest thing today is that people think of simple things — "this was so easy, so small". But in tantra, he says, the work is a matter of two minutes. He gives an example: Mayong, which lies near Sikkim, near Assam, where the most tantra-abhichar work is done and which is famous for its magicians and sorceresses. Ask anyone there who knows a little, and he will tell you how simple it is — the whole thing runs in parampara. He has posted a video on how a siddhi is transferred, with the whole vidhan; listen to that first and you will understand very well how traditional vidyas are given. Those vidyas are so simple, it happens so easily, that at a fixed time one only has to say it. As if he were saying: "Deepak ji, from today this thing of mine — such-and-such a thing, some being of an itar-yoni, some bhoot-pret — here, you take it, you receive it." He only has to say that, read it over rice and give it — "here, it is yours" — you take it in your hands, and it is yours; finished. To call it there is some name, with a word of barely two or four letters attached: read that mantra and your work starts happening. In the same way, the simpler a sadhana is, the more it feels that "I am not connecting", because you did not have to engage much — only 21 mantras to read and a bhog to give. Another brother had the same doubt, whether it was happening rightly. The new people, who had never done any sadhana, stayed connected, because doing so much work so nicely engaged their minds and they enjoyed it; those who had already done some sadhanas felt "what is this, it was so easy, so simple", and had a little problem connecting — that he understands. But he had said he would go from the very beginning: the brothers who had been left behind, with no sadhana, gained atma-bal by doing this little, and that was necessary.

The speaker gives an example of what the simple sadhanas do. Suppose in the house of some friend of a participant there is some tantra — something that walks at night — and they will do the work for it. The Navnath, whom he has taught them to awaken, are the ones who will protect you first of all when you wake them, and by their grace, by their adesh, your remaining mantras will run — so they come first. Second, the guru sadhana he will give: through it, all mantras will protect the sadhak himself, and protect his house and family. Then the mantra of the Ishta Devata that he will have them siddh — that is what one goes and throws there. Merely by doing that much, all this happens: you go and throw the lemon there, the mantra will work there — but when the attack comes from there onto you, and you have not woken your gurus, have not given them bhog and prasad, and you have no gurus of that kind — ordinarily no diksha from anyone — that is the problem. That is exactly why he has said he will have sadhanas done for a year; further on they will use what he has them do, this thing and that thing, and what comes first has the greatest importance.

Mansik Pooja, the speaker says, has been called the best puja. When no upachar is available, a person should do mental worship; mental worship gives the most fruit, and the manas has the greatest importance. However much material you offer — here you are offering a rose to Bhagavati, and in your mind is your own girlfriend: "this one had to be given to her, how beautiful, if only I had given it to her." Then your manas is elsewhere, your mind is elsewhere; how would Bhagavati accept it, when your bhava has attached to someone else? So the importance of the mental element, he says, is very great.

Which kavach is most effective for becoming free of the effect of bhoot and pret? The speaker answers: whoever your Ishta Devata is, the one in whom you have the most trust — that deity's Kavach, about whom you have no doubt. His own ishta is Hanuman ji, he says, and he trusts him completely; so for him it is the Hanuman Chalisa. Even if you do the Hanuman Chalisa alone, it will be the best method, and after doing it you will have no need to do any other kavach — if you are an ordinary sadhak. So you can awaken the kavach of your own ishta.

A listener asked for the most solid remedy for a financial condition that has been bad for some twenty years. The best remedy for him, the speaker says, is this: if he is able, have a Rudrabhishek done at night at the time of Shivratri. If he is not financially able and wants to do something ordinary, then if there is a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. in the house that is good — it can be done at home; otherwise regularly offer water and, along with it, recite the Rudrashtakam. Even doing that much will be a great deal. If he wants to do more and is a sadhak, he should comment — the speaker says he does not tell more because he does not know what the person already does; if he says too little there will be doubt that he is telling too little, and if he says more, the person may already be doing a lot. So first tell him, or join the Telegram group and describe the trouble there, where he can guide better.

A participant asked whether the deity of a stotra he is reciting could cause uchchatan on him. No, the speaker says — that shakti will not do Uchchatan of him; but if he is making some mistake, that is different. He had explained long ago, on Facebook too, how any stotra path becomes fruitful. That is why he says that first a person should look at the shaktis of his kula: who the kula shaktis are — the ones he has to accept, whom he regards as kuldevta. Suppose those are your kuldevta and you have taken up the sadhana of the Mahavidyas over here, or are doing the sadhana of some astra mantra — then they will suffer. When they suffer, they will give you suffering. The sadhana will not succeed — and whom will you blame? You will say, I began this path and puja and my troubles started. Where is the mistake? The mistake is at the root: you took up the wrong sadhana. First look at them, take adesh from them; see what kind of sadhaks they were, or whether they were a paishachik shakti that has been pacified and seated. All this has to be seen; only then should a sadhana be begun. That is where one trouble comes from. The second thing, he says, is that ordinarily a person is not uprooted like this unless some mistake happens — or unless it is a test, which is a separate matter; a test does not ordinarily come about so easily.

Uchchatan does happen, the speaker says, when you have done a very great deal. Two or three people connected with him on Facebook have done a very large number of paths of the Ganpati AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation.. He truly sees, he says, that these people do so many paths — they take sankalps of thousands: "I am taking the sankalp of a thousand paths," they tell him, and when it is complete they do the Havan — doing a havan at every hundred paths — and tell him, "Guru ji, my thousand paths are done." And yet he sees that no change is coming in their lives; they say nothing has changed. He tells them: stay positive. What you are doing is creating a very great energy — thousands of paths of the Ganpati Atharvashirsha, about which it is said that if you recite it in the morning and at night every kind of punya is obtained and the greatest graha doshas are erased. These people are doing that in thousands and say nothing is happening. That, he says, is simply a test taking place; it is called a test. Because the energy being created there, when it comes to giving, will give a great deal. Having done such a big anushthan, they will not receive anything small — small is not what they are fit to receive. They will first be tested to see how far they can go, and only according to that will they receive. So the condition of a test forms there, and there uchchatan will happen, peace will be disturbed, there will be quarrels in the house — and then one says, yes, the test is going on. This is not a negative effect of the sadhana; it is merely the vidhan for going from that level to the level beyond. Later, answering why the mind keeps slipping away from a path, he says it is as people say: going to one place too much makes the mind turn away, so at the start it is enjoyable and later the mind slips — but that is a separate matter.