Navratri and Tantra Prayoga — Why Firing a Shatkarma Mantra You Were Never Trained For Is Suicide

The speaker opens by saying the day's subject is important, because anyone connected to this channel is either seeking information of this kind or is in some way afflicted by matters of this kind. The first point, he says, is this: when we are employing any vidhan in our life — particularly any pauranik mantra or tantrokta mantra connected with tantra — and either we do not know its vidhi vidhan correctly, or we use it in very great quantity and are getting no benefit from it, then if any error remains in it, some kind of dosha begins to appear in our life in time to come. He specifies that he is speaking about those subjects which are directly prayogik mantras connected with the Shatkarma.

Take the beej mantras, the speaker says. Besides the beej mantras of the devi-devatas there are the mantras and beej mantras connected with the shatkarma. Write out Hanuman ji's own mantra, he says — look at the mantra of Panchmukhi Hanuman. If you read his Panchmukhi kavach an independent mantra will come in it, which is also recited separately. In the middle of the kavach too there is a mantra in which, for killing someone, for maran prayoga against an enemy and the like, beejas such as khem khem have been used. In the same way, to make someone stambhit, stambh stambh followed by thah thah has been used.

In the same way, the speaker says, there are certain mantras belonging to the many tantric forms of Mahadev — Bhuteshwar and the rest. Mantras connected with those forms are used by people independently. For Vashikaran do this kind of prayoga; the enemies are troubling you very much, so do this kind of prayoga. This is the mantra, and beej mantras of this kind are given inside it. And the person, without knowing or hearing anything, sees that it is written that it must be done on a black Hakik mala — or someone told him that on a black hakik mala you should do this much japa at eleven or twelve at night and the enemy will be stambhit — and we go and do that prayoga.

Having done the prayoga there are two results, the speaker says. Either within the seven days or eleven days or however many the vidhi requires it truly delivers its whole effect, and you are amazed at how the mantra gave a result; your work was accomplished and you were very pleased. If the mantra worked here and your enemy truly became stambhit, you were astonished — a very good thing. But a second chapter of your life begins here, in which only and only destruction is written for the future. Without knowing any complete vidhi vidhan, without having done the full pujan vidhi of any deity, you directly used their prayogik mantra upon an enemy.

The speaker draws it out: we were neither selected into the army nor did we prepare for it, we gave no exam, we had no training, no declaration was made about us, we have no field experience of any kind. A gun simply came into the hand, we fired, and the bullet went straight into a terrorist and he died. Now the AK-47 is in our hand and we know that whenever we fire, whatever terrorist comes in front of it will die. What you do not know is that here you have become somewhere unprofessional, without having received any kind of training, a self-declared army man. But the terrorist on the other side has come with many technicalities of his own and with a great deal of training behind him. The day you come face to face, or the day the other man proves heavier, you will go on loading the gun and go on firing while the other man lays you flat and walks away. This, he says, is exactly what happens — an accurate example put before you.

If somebody is telling you very broadly that he did the prayoga once and it happened, and you become motivated by that and begin doing it yourself, then, the speaker says, look — with that first person there can be three or four causes on account of which his mantra succeeded. For example, suppose our enemy has performed no tantra prayoga of any kind upon us, but socially or personally he is tormenting us. He has standing in society, or a great deal of influence at the workplace, so he is able to trouble us. And it may be that he is a nastik who does no Abhichara prayoga of tantra at all, and that a period of bad time had come upon him as well; you did the prayoga here and succeeded there. An arrow shot in the dark that found its mark.

But if in reality the person opposite is doing abhichar prayoga, and from your side you have used mantras of this kind — those carrying the fierce shatkarma beejas, sphrem sphrem, khrem khrem and all such — then the matter is different. Especially, the speaker says, the mantras of Hanuman ji, the mantras of Bhuteshwar Mahadev, the various tantrokta mantras of Bhairava ji, taken up and read out directly. People today are extremely frustrated, he says; look at how the comments arrive, people are filled with frustration. The work is not happening, the work is not happening. Nobody will do the work, they are all dhongis and pakhandis, so now we will do it ourselves — we will take everyone's revenge — and they sit down to do it themselves.

Where is the difficulty, he asks. It is simply this: we want to fire the AK-47 directly. But if someone says, brother, hold the gun like this and not like that or you will take a jolt and break a hand or a foot; look, the bullet is loaded like this, do a little practice, take some training, these are the vidhi vidhan and the methods, get selected in it — then: there is no greater fool than you, you are a number one dhongi, pakhandi, idiot. Abuse him and pick up the gun directly. Very good work. To pick up a gun in that way, with no licence and no training, he says, is equal to self-slaughter, equal to suicide. You are doing yourself in.

The person opposite, who did abhichar upon you, if he grew weak and your mantras worked — in two, four, five, ten malas, in a hundred malas — then he was only wounded; he had trouble for some time. He will go to the one from whom he is learning, or through whom he is having the work done, and will tell him what happened. That man will look and see: this fellow is using a mantra. You have won once and you are very greatly motivated, saying to yourself, my goodness, we managed to do this. But when the prayoga begins from that side, calculated accordingly, who will save you then? It feels bad to hear all this, the speaker acknowledges, and when he uses such words people tell him it does not suit him. He answers that he is speaking for their sake — leave aside whether it suits him or not; one day it will suit you.

The second matter, the speaker says, is this. When it is Navratri, when it is Holi, we say again and again that in this time you must remain alert beyond what is necessary. You must perform vidhi for your own protection. You must perform vidhi vidhan for dhanagaman as well. And along with that you must remain motivated. The biggest mistake you make, he says, is this — and he asks the listener to look inside himself: he grows tired of repeating that you should keep a little faith. But where do you keep faith? You do not keep your mouth shut.

Look a little at the janma kundali, the speaker says. When we cast a janma kundali there are twelve bhavas in it, and the second bhava is the bhava of vaani. And know that on account of our vaani many kinds of dosha arise. If Rahu is in the second bhava; if there is no sthir graha in the second bhava; if there are dvi-svabhava grahas — of these too it is said that a somewhat difficult situation forms here. So understand this by the kundali, by astrology, by jyotish: if you are activating the second bhava while speaking whatever comes to you.

By the mouth the mantra too is to be spoken; by the same mouth the nindaa of that mantra's deity is done; by the same mouth you do the nindaa of your guru and your guide; by the same mouth you do the nindaa of the pauranik and tantrokta granths as well. Everything is happening by the mouth, the speaker says. Whosever good you do, whosever ill you do, to whom you give a boon and to whom a curse, whatever mantra sadhana you perform — it will all be done by this jihva, by this mouth. And this vaani, this mouth, this second bhava, can give you both good and bad effect.

When you do the mantra japa of some deity, the speaker says — you did eleven malas, then sat through the day; you did it for a month, two months, six months, and the time is very bad, so bad that no effect makes any difference to you. And what do you do after that? The karma will be bad, everything of mine will be bad — but what then is the effect of the mantra? You sit and begin to speak wrongly about the mantra, about the deity, about the one who told you the mantra. We do not attempt to look within ourselves. And what would we do by looking within? This is your standing answer: look within, we are fine, there is no lack in us. If there is no lack, he asks, why is there suffering? At some time there must have been a lack — and now you are making the correction.

If a pregnant woman does not take her food properly, is careless with her diet — as with Dhundhali in the fourth adhyaya of the Bhagavat Mahatmya they had been listening to, who said that if she ate then in pregnancy she would have to look after the child and her body would be spoiled — if such a woman begins to cut down on eating and drinking, if a woman does not look after her garbha properly, then if some deficiency arises in the child that is born afterwards, your whole life will go in making it up. That deficiency will remain within the child for its whole life. So our karma too, the speaker says, is somewhere forming the garbha of the future. Our present karma is at this moment building the garbha of the future — it is building our PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.. And when that time comes, you will want it as instantly as two-minute Maggi noodles. He adds that they had read and reflected on the second adhyaya of the Bhagavad Gita, and that the third and fourth are still more formidable; they had not been able to come live the previous day because of two days of heavy rain.

The speaker says these things are for those who are told again and again: people who have been doing a great deal for a long time and whose good time is now about to arrive do a little and everything becomes right, and they conclude that it happened because of what they did just now. The more your time is running full of struggle, and the more hard work you are doing in it, the more certain it is that it will never go bad and never be wasted. If you are thinking that all this pujan-paath you are doing is going in vain, there is nobody more foolish than you. It is being accumulated right now. A time will come when you will do nothing and yet everything will keep coming to you. And the object with which you took a sankalp and are doing pujan-paath, mantra, Japa and anushthan — that too will bear fruit. But this is where you begin to speak wrongly.

Very few people listen to the pauranik kathas they hold, the speaker remarks — a thousand people become two or three hundred and it finishes — and yet how much we learn in them. We heard in the pauranik katha itself, he says, that when Shankhachud insulted Devaraj Indra, Vishnu ji and all of them, his shakti became blunted on account of that insult. Struck once by Indra's vajra he fell unconscious. All his shaktis, and Tulsi ji's pativrat dharma, stood useless where they lay, once he had done the nindaa. In exactly this manner, when you begin to say that you did so much puja of Durga ji and nothing is happening, that you did so much puja of these and nothing is happening, that you do so much mantra japa and nothing is happening — this is where the trouble begins. Our Punya begins to decay, and that is why nindaa should not be done.

You are activating the second bhava negatively, the speaker says. And once it has been thoroughly energised in a negative form, then do as much pujan-paath as you like: nothing will happen. And these days, he adds, it is the digital age — this digital satsang is being done on YouTube, so understand this subject here too.

However many matters are being spoken of in the world, the speaker says, their root is some shastra somewhere. According to experience the arrangement can change a little, the statements can change, the methods can change, and the manner of explaining can differ on the basis of experience. But the root of all of them is one or another Sanatan granth. Even the conversation now being held has a root somewhere. If he says that he has performed a great deal of PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of Bhagavati's Ashtadashakshari mantra, then it is through that very mantra that all these things are occurring, through those mantras that experiences are arising, through those mantras that something is being told to somebody, through those mantras that whatever is happening in tantra happens. The root is that. Within it there can be a thousand experiences, a thousand methods, a thousand things said.

Rather than take anybody else, the speaker says, he will give his own example. Suppose a listener is very devoted to him, follows him closely, has been named in many lives. Such a person is his blind supporter. Now suppose he tells that listener that the people of a certain channel are opposed to him, that they speak wrongly about him, or that they do not even speak against him but are competitors — go and speak wrongly at their lives whenever they go live. Or the listener's own mind decides: if anybody speaks against Rudransh bhaiya we will not spare him; if anybody speaks contrary to his subjects, or even parallel to his subjects, we will prove him wrong. And so the devotee goes and starts speaking wrongly. Now when he speaks wrongly, whatever may happen and however much may happen, he will somewhere carry his own second bhava into a negative influence. The loss will be his.

What is it to Rudransh bhaiya, the speaker asks. He will finish one live here and start another; he will go off on Trikon Parikrama striking his cymbals; he will say that Vindhyavasini will understand what she understands. But what will become of Meghnath bhaiya? Some Lakshman ji will descend one day and loose an astra, and Meghnad will be joined to it.

This is what happens, the speaker says, to those people who go anywhere at all — to any satsang, or wherever reflection is going on upon subjects connected with the uplift of Sanatan — and speak wrongly. Bhagavan Shri Krishna has said, he recalls, that whoever takes the Gita to house after house, whoever recites the Gita the more — that is, promotes it, in today's plain terms — will be that much closer to him; and he will be that much closer to that person. So tell me, he says: this nearest of relationships that is about to be formed with Ishvar, in which we are to become Krishna-like — you are creating an obstruction in the middle of it. You are doing it today, you are doing it tomorrow. Krishna ji forgave Shishupal a hundred offences. When you commit a hundred in one stroke, his Sudarshan chakra will move. Something will happen, and afterwards you will still sit and cry, asking what your offence was — we were standing in support of Rudransh bhaiya. It makes no difference to him; your own leg is broken.

So this is our own foolishness, he says: that we should go and do the nindaa of someone, or that where somebody's gyan yagya is being held or some anushthan is going on, we should do nindaa there again and again. Those who do nindaa or shastrarth do not even reason today — today it is kutark. Speak up to a limit, and if it seems somewhere that a thing is wrong, then it should be left alone; one should withdraw, and not do it too much. This, he says, is according to him. And if you do it very much, then too the loss is yours.

When it is Navratri, when it is Shivratri, or whatever parva kaals come — especially those connected with the tantra kaal — in them we must effect our own protection and the protection of the family as well, the speaker says. And along with that, the anushthans that have been performed before today: those who have been doing Kalika Yogini sadhana all through the year are told again and again that they should do exactly Kalika Yogini. Do not abandon it now.

If you have been doing the thirty-two Namavali of Durga ji up to today, the speaker says, then keep your trust in exactly that. Do not leave off doing the thirty-two Namavali. If it is for the destruction of enemies, for the destruction of hostile thoughts, for your own protection, then perform the anushthan of exactly those. This time in Navratri, do an anushthan of eleven thousand once more.

If you are performing a sadhana connected with the obtaining of wealth that belongs to Bhagavati Durga — suppose you are doing the Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count. — then in the Ashtottar Shatnam Bhagavan Shiva has said, the speaker recalls, that whoever performs it with whatever purpose will receive dharma, artha, kaam and moksha; he will be filled with wealth and grain, will obtain sons and grandsons, everything will happen. If you had taken it up, then do it; do not leave it even now. If you do abundant japa of the mantras of the Argala and have been doing its havan, then in this Navratri too you must do exactly that. And if your problem has been solved — if there was a debt of ten lakh upon you and the debt has been paid off, and you now wish to serve Bhagavati and to do an anushthan by such and such a vidhan because that is your desire — you may do so. If you were doing it with one particular object, then repeat exactly that.

Those people who have perfected the Saptashloki and done its sadhana, the speaker says — the thing is that people become motivated and perform a sadhana, but cannot continue it. Continuity does not remain. Nine days are done, and from the tenth day it becomes: do the prayoga, brother, nothing happened, nothing happened, nothing happened, nothing is happening. And as soon as we begin saying nothing happened, then even in the place where something was going to happen it starts there too — nothing will happen, nothing will happen, this one has no faith at all, he does not want to do it, leave it, remove it.

When a person goes out among society, the speaker says — and now through YouTube they are meeting people from different regions, people are connected from every corner of India, conversations happen from within the country and abroad — then it becomes clear where mistakes are being made. And as soon as some mistake is caught, he makes it public, saying that if you are making this mistake you should not. For instance, there were so many people who never washed the lamp at all, using it for a whole year unwashed, and who were not washing the vessel in which bhog is offered. How were we to know that such a thing also happens, he says — in our house they are washed morning and evening every day, so we assumed everybody washes them.

The situation with regard to the Pranav is so bad, the speaker says, that one person had commented asking why the Jains pronounce the tantric pranav. They very rarely pronounce the Vedic pranav at any time, he answers, and they also recite Vedic mantras very little. Look at the tantra of the Jains: in it, the thing that is used most and above all others is the yakshas. All their tirthankaras have their own yakshas — some have twenty-four, some have some other number. However many there are, each has his own chief Yaksha. He adds that he does not have a great deal of information on this and has studied it only a little, but from what he has seen at the root, each of them has one or another yaksha.

He says he began to read this properly after seeing that person's comment, and found in their mantras that where a mantra is written the Vedic pranav is not there at all. There too it is particularly the tantrokta pranav; and the Devi Pranava and the rest are present in the chief mantras. There are mantras of such shaktis that only the name is different. Read their dhyana, or their mala mantras, or their principal working mantras, and it becomes clear that this is related to here. Only a slight change has occurred, only a slight difference of form; everything is connected with Sanatan, it is not very different, and whatever devi-devatas there are, all of them are forms from here. They consider it an upgrade in their own way, or consider something else, or hold whatever belief is theirs — with that, he says, there is no difficulty. They are devi-devatas nonetheless, and theirs is their own lok.

There are, the speaker says, many Jain sadhaks who chiefly perform the seva of Bhagavati Vindhyavasini, who serve Mai greatly in this very form. And he had put out a video in which they had written Mai as Mahayakshini — they say Mahayakshini. He stops short of saying more, remarking that he will not speak too much because this is a separate subject. Even so, he asks, why should this cause you or me any trouble? They accept this subject, and perhaps that is why they have come.

In our Sanatan sanskriti, the speaker says, so much brainwashing has taken place. Look at this channel and at how many videos he has made, several times over, on one and the same topic — the brainwash topic that Bhairav ji's puja should not be done in the house. How many lives has he done on this? How many videos has he put out? How many people connected to this live right now, he asks, will have worshipped Bhairav ji at home for the first time, will have begun the pujan-paath of Bhairav ji, will have done the puja of Batuk Bhairava ji.

Think of how much fear there is of Bhairav ji, the speaker says. The meaning of the name Bhairav is: the one who removes fear, the one who sustains and nourishes the world — such a one is called Bhairav. Here Bhairav has come to mean the giver of fear. Fear itself spreads at the very name of Bhairav. Bhairav — oh, he will be some tantric, the sort who does liquor and tona. And the serials, he says, have shown it just so: the one who is saying Jai Kaal Bhairava is a tantric who takes away the lives of others.

And they use the Navarna Mantra so very much, the speaker says: some tantric does a maran prayoga upon somebody, simply reads out a maran mantra, and the next man is finished then and there. The mantra by which every single thing of the entire creation can be obtained, the mantra which has been called the greatest mantra of tantra — of which it is said that in the Vedas it is Gayatri Mantra and in tantra it is Navarna — that very mantra these brothers have turned into a maran device. Kaal Bhairav was made as the one who removes even the fear of Kaal, the Kaal of Kaal himself. And we have been made frightened by him. People ought to understand this propaganda at least a little, he says.

We say again and again, the speaker states, that the harm from this is somewhere our own. If our Sanatani people are becoming weak, if a split is being driven into the Sanatani family, if people are becoming fewer and the population is decreasing — then you too are driving a wedge, and one day you will find yourself surrounded, and it will be your own doing. You are the one driving the split, saying do not do it, it is wrong, do not do this. And what ought to be done is exactly what is forbidden; what ought not to be done is exactly what is forced. The loss is one's own.

Now you have a fever, the speaker says, but you want to eat the medicine for stomach pain. The head aches, but you want to eat the medicine for pain in the bones. Why? Because I like the colour red, and this tablet is red, so this is what I will eat. Forbid it, and the answer comes: brother, you have made yourself out to be a great expert. So in what you are doing, he says, you are somewhere weakening your own root. And these are not made-up matters — he says they literally and quite frequently see such mantras being given out on YouTube.

After that, to tell the truth, people begin enquiring here and there, the speaker says — because, he adds, he too is available everywhere and gets time to peep about. Oh, this mantra has been given, is it to be done or not, is it to be done or not, and has he himself done it or not. There is such haste to peer into other people's houses, and such busyness in it, that the person himself is not able to do anything. This is the state that persists. And the people who do are doing it and are also moving ahead. But some people remain only in seeing and hearing — and it is because of such people, he says, that others suffer loss tomorrow, and more people come under the influence of such people. The better you explain, the more correctly you explain, the more you try to bring people onto a method, the worse you become.

The more freedom you give, the more unrestrained you make people, the speaker says, the better it goes. Say that you can do mantra japa after drinking liquor, there is no difficulty in it, it rises on account of Bhairav ji — yes, then it is prasadi, take it and go along. Look, they had gone to Tarapith, the bhog is offered to Bhagavati herself. Have you seen the Durga Puja of Bengal? Have you seen the Durga Puja of Mithilanchal? Everything is eaten there, everything happens by eating, and without Bali being offered nothing happens at all. Eat everything, drink everything. Does Ma stop it? Ma forbids nothing at all. She is Ma. With dialogues of this kind, he says, you are brainwashed with love — with perfect love you are made to climb. These are the people who are offering you as the bali. And whoever comes along to save you, these people will have him offered as bali too. If you go and explain, they will set somebody against you: fight it out, come on.

Say to somebody, brother, do not do those mantras, the speaker recounts, and the answer is a fight. His own position: there are a great many things to be done for doing those mantras, and they should be done first. At the very least do this much work — complete the aarambhik sadhanas, do the sadhana of the Navnath, do the sadhana of Guru Gorakhnath ji. And if you must do it, then do it outside the house. If there is very great difficulty, do it in a Shiva temple. Not shut inside the house. Why, brother? Were these mantras not composed by the siddhas? Yes, brother, they were composed by the siddhas — so does that mean we will do them here in the house?

Everything has its own — you yourself say, do you not, the speaker reports the objection, that all the shaktis of Bhagavati have Ma Parvati as their root form. So Shamshan Kali is one form of Parvati ji: if we do it in the house, what difficulty will arise? If we do the puja of Bhadrakali in the house, what will happen? And if we do all these works, what difficulty will arise? If we do it having eaten and drunk, there will be no difficulty at all.

So all these things you do, the speaker says — and if it seems to you that benefit is being obtained, then take that benefit; there is no difficulty. But then do not sit afterwards and speak wrongly of those devi-devatas. And it is not necessary that every Tiryak Prabhava of it will reach you at once. The effect of a mantra, he says, comes over long stretches; such telephone calls come to him that he understands this.

Verma ji, if you are listening, the speaker says — he is a very great sadhak, a sadhak of Punjab. He lives in some region of Punjab where there is a very large temple of Sheetla Mata Masani; the sevaks and sadhaks there have had everything built right next to the Shamshaan. He is a very great man. He relates his own experience, the speaker says, and he is telling it here in the live. He notes that this too has become a matter of tension nowadays — tell somebody's account and people begin commenting that you have told this one's, told that one's. He answers that he is telling it as something spoken; he is not saying that it is a matter of his own.

He told, the speaker says, that in their family there was one woman who used to do a very great deal of upasana of Gayatri Mantra, who used to do the japa of Gayatri. Her final condition was very bad. Now the ordinary person who hears only this much will turn negative about Gayatri, concluding that Gayatri should not be done. They will not understand the whole subject.

Now we say one thing, the speaker states: when the menopause of women has taken place, then even though they do Gayatri after that, there is no difficulty. This is what we have heard from vidvans, he says, who are knowers of the Veda. Now somebody is doing Gayatri from the age of twenty-five or thirty and stands firm on this: it is written nowhere, it is forbidden nowhere. You will find thousands of such videos.

And they say, where is it written? Then read, brother, the speaker answers. Read the Shiv Puran. In it, with regard to the Vedokta, it has been written that these mantras should not be pronounced in such and such a manner. Read the Vishwasara Samhita — he says he has said it several times. You do not accept it, you go and do it, and difficulty arises.

If you are seeing people committing an offence, the speaker says, then think how many new people will be there who have come to read the subject of jyotish or to understand it — and people take such men as ideals. Now the jyotish shastra is called the eye of the Vedas. The one who studies it and earns his livelihood through it, or who uses jyotish even for the sake of great enthusiasm, says that in the morning we hold conferences about jyotish and in the evening there is a party in which a little drinking takes place. What are you saying, he asks. And to oppose this, you resort to quarrels and abuse. So you know, he says: this will not be suffered today.

He says this today, he explains, because you think that someone may insult such vidyas now and harm should come to him today. Karma vipaka — you will find karma vipaka in every Purana. You will read in it that one who, being unauthorised, does the japa of these mantras takes birth as a donkey for many, many births. That is karma vipaka. You are hardly going to go and see it — but you would know of it, would you not.

Now understand when you will come to know, the speaker says. For that, go to the Shrimad Bhagavad Gita. Then read the Parvati Gita, and it will come written in it — that when the jiva is in the mother's womb, all the gati of all its previous births comes into its remembrance; all of it stays in its memory, that we took birth so many times. And there itself it performs the garbha stuti: that we took birth so many times and our condition was this, that we did such and such wrong deeds, that this time we will not do so, that this time we will do the aradhana of Bhagavati. Particularly when a person comes into a human womb, he says. On going into the wombs of animals and birds too there may perhaps be such awareness — he has not read it, but they too must have awareness; only, what use is it to them, since they do not obtain the capacity to think or to reflect at all.

And it does happen by Bhagavan's grace, the speaker says: if we look at the mahatmya of the Shrimad Bhagavad Gita according to the Padma Mahapuran, it is in them. When you read the mahatmya of the ninth adhyaya, it is there that an apsara had been cursed by Rishi Durvasa and had become a kamalini. As a lotus, a kamalini, she was in a pond, and a gandharva — he says he does not remember the name and it will come back when they reach the mahatmya — was passing overhead; when he crossed above the kamalini he fell from above and his shakti became blunted. He asked her who she was and how such a state had come about, and she told him that she had been thus before, that she had received a curse, but that then she studied the ninth adhyaya of the Bhagavad Gita and this came about. So it may be, he says, that even the inert — the trees and the rest — and the animals somewhere have an intimation of it, by Bhagavan's grace, which you and I may not be able to understand. In the second adhyaya too, he adds, they had read of the parrot that knew the Bhagavad Gita and told it.

But the difficulty is this, the speaker says: when one becomes a donkey, or a mule, or a bull, or whatever, you and I are hardly going to know that thing. We will say it is a story. But when you yourself become the bull, what will you do at that time? Just now you are not accepting karma vipaka. Just now you will say: we will do jyotish after drinking, what trouble is it of yours. We will do the very mantra you say is not to be done.

Just now you will say, the speaker recounts: whatever mantra you say is not to be done, we will do exactly that mantra. We will do the mantra of Sahasrabahu, of Kritavirya Arjuna; we will do the Mahadatt mantra. Forbid it if you like. How so — we will do the whole brihad mantras of the Siddh Kunjika Stotram. And the more you unveil a gupta mantra and put it on YouTube and Facebook, the more viral it goes, the more followers you get, the more people will do it. He says he has nothing to do with them; the plain matter is that my views should come and I should get money, and that is the end of it.

Go and search the world in this Navratri, the speaker says: a nine-day anushthan — do an ordinary paath of the Durga Saptashati from your own home, in your house, and see how it manages to be done. Do the paath of the Durga Saptashati every day in the house. An ordinary paath is three, three and a half, four hours of paath. Beyond that you will offer at least one flower to Mai. Do the Kalash sthapana. In the Akhand Jyot at least three or four kilos of ghee or three or four kilos of mustard oil will be needed. You will keep the fast daily, so you will eat and drink. You will do that much, will you not — then see whether the limit will be anything less than fifteen or twenty thousand. And that is for one person doing it.

You are saying that nothing was given free, the speaker answers. Every single vidhan of the Durga Saptashati has been given on the channel. Who is asking you for anything? Who is telling you to give ₹2100? Do it yourself. You are poor — but reading costs no money. Light one lamp for two or three hours; if you cannot light even that, go into a temple; take an asana. If you cannot, tell him and he will send ₹500 — buy a good asana and sit on it. And buy one book of the Saptashati and take it with you. You know how to read Hindi, do you not. Sit and read it in Hindi. Read for nine days: the thirteenth adhyaya daily — and if you will not be able to read the thirteenth adhyaya, the Mahavidyas krama has been explained as well, so look at it and do it.

You are being given so many necessary things with such an open hand, the speaker says, and you do not want them. What you want is the Mahakali tantrokta mandal pujan, free — a thing of which you have no need at all; but you can see that it is a paid one. What need is there? Do you have to do the puja of Kali ji? Have you ever in your life gone to Kali ji's darbar? Why do you want it, brother? One whose Kuldevi is Kalika, one whose kuldevi is connected with Kali ji, one who has need of it, one who wishes to worship Kali ji for his whole life — if such a person needs it and asks him, then it also makes sense: give it to me, he says. Take it, brother, do it. It will be taught; it will be shown video by video; it is no very great matter. Learn it, do it.

And taken altogether, when a person speaks in this way about anybody, the speaker says — we say very greatly that we are a siddha, but we are no siddha at all. What you say, that you are a siddha, this and that — nothing of the sort. When a sadhana of any kind is performed, the difficulty begins from exactly this place. You people ask why he does not come live for so many days, why videos do not come for so many days, why he does not talk for so many days. This is the reason. If we are sitting doing Japa, we too are like you. The mind must be gathered. People will speak in such a way that the reflection then runs upon those very words, and the practice of restraint of the mind that has been built goes at once. Do as much as you like — we are ordinary people. Yes, there are siddha people on Facebook and YouTube who say it makes no difference to them. It makes a difference to us, he says; we are not so great a siddha as they.

If we became so great a siddha, the speaker says, then we know that we would not be able to say anything on YouTube or Facebook. The mouth does not open. When a person attains that state, half the day passes just like that; the state to do or say anything does not even come about. And those people who are doing sadhana of that kind can see this thing for themselves. The wish arises: leave it, stay in solitude, do not meet or mix with anybody. Let even the work and trade be left; a different kind of bhav manifests in the mind. But those who have nothing to do with all these things will come and speak in exactly this way, and then such matters will run in the mind.

A simple example of this too, the speaker says: suppose for a while that we work in some office. Now our boss has abused us, has spoken wrongly to us — this happens normally. And we are performing the puja of the ugra form of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi.. Suppose we do the japa of the 36-akshari, that we are doing it daily. Now when the japa of the 36-akshari is done, it is done in Veer bhav. We are doing japa in Veer bhav — so whenever we think about the enemy, who will appear to us there as the enemy? There the enemy will appear as that boss who spoke wrongly to us. The whole energy will become centred upon him. He has no particular connection with it. It may even be that we ourselves were in the wrong when he spoke to us so, or it may be that he spoke deliberately. But if such a subject has come into my mind, if such bhav have come, and we are doing the japa of such a mantra, then the entire effect of this mantra will become centred upon that person.

And if we have already done lakhs upon lakhs of japa, the speaker says, then from the very first day that person's misfortune will begin. Now for example, suppose that man's wedded wife is pregnant. Then there will be roughly a ninety-nine percent chance that she will miscarry. Because here the mantra is siddha, the enemy became stambhit, and fifty kinds of dosha attached. But the one who was doing the mantra japa will also not be saved. He too will be defiled.

This is why it has been said, the speaker states, that the mind should be kept gathered at the time of pujan-paath and held steady in one place. And there is one further reason why sadhaks are told that, as far as possible, by today's reckoning, they should stay away from social media. Because you will go onto social media, and just like that some argument or counter-argument will happen somewhere, you will become involved somewhere, and then your entire energy is centred somewhere else. The destruction of the other person will take place, and he will not even come to know of it. He will think it is his own karma — or he may think that nobody could possibly have such capacity.

But a person hardly has aukat, the speaker says. The aukat belongs to that mantra, and to the devata of that mantra. When you do japa, it gives its effect directly. And if by mistake you have perfected its siddhi, then there is very great harm. And as much harm as comes to the one opposite, remember — exactly that much harm will come to you. Now do prayaschitta; go on doing mantra shuddhi; accept before the Guru that an offence has occurred. Only then does the matter come right. But we would not even accept the offence.

People are sitting and abusing their own gurus these days, the speaker says — good, good gurus. He has seen it on YouTube and on their Facebook: they sit and abuse the very ones from whom they learned. Now the whole world is coming to know that those are their gurus. So what will the people who follow us learn, if we speak against our own guru? This is the state that comes about.

For this very reason, the speaker says, if you are going to do sadhana in Navratri especially, then if possible take leave from wherever you work; if not, at least speak as little as you can. And if anybody says anything, do not answer at all. Remain inactive. And do not let that matter settle in the mind either. If it settles in the mind, then the sankalp will not be fulfilled at all: the whole of the energy will be engaged in his destruction, whatever pujan-paath you may be doing at the time of Navratri — and then you too will have to bear the consequence of it.

This is the reason, the speaker says: let it be Navratri or any parva kaal, when one's own anushthan is running the videos come less, the lives come less, and he does not talk at all. Because first we shall be saved ourselves, and only then shall we save another. This is practically his own experience, he says, and so he tells them that this difficulty can occur. Believe it or do not believe it — that is your own will.

Now for those people in whose kundali there are doshas connected with the Navagraha, the speaker says. The Navagraha have mothers. The form of those mothers of the nine grahas has been held to be that of the nava Yoginis. The mantras connected with all of them have been given on the channel in full detail.

The sadhana of the Navagraha and their mothers is to be done in Navratri each day, one day for one graha; the whole vidhi vidhan has been explained, the speaker says. Whatever kind of dosha you may have — the Grahan DoshaAn astrological affliction occurring when Rahu or Ketu is conjunct with the Sun or Moon in the same house of a birth chart — an aspectual relationship also creates the Dosha, but same-house conjunction is far more potent. of Chandra and Ketu, a pishach dosha, a Pitru Dosha formed in the kundali — you should, if not a great deal, then at least in Navratri do five malas of japa of these nine kinds of devis, of the sapta devis. The sapta devis, he says, are the mothers along with the Navagraha. Look at that video once as well. He adds that he says this because this is the time for any kind of trouble connected with the janma kundali.

Now somebody may say that the grahas and nakshatras are below Bhagavati and are not above her, so why should we do the japa of the grahas — this too is a question, the speaker says. Then read this as well, brother. Read sometime the mala mantras of Bhagavati Durga, or read her SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., and in it Mai herself is saying: sapta-vimshati nakshatrena rupena — that is, I myself am the form of the twenty-seven nakshatras. I myself am the form of the Navagraha. So all the forms of the grahas and the nakshatras are Bhagavati's own. Somewhere she herself has made them, telling them to give effect in people's lives according to their karmas. So we cannot pass beyond the Navagraha and go on.

He gives it very simply, the speaker says: what japa is to be done and how, according to the lagna kundali. It is very necessary to know which lagna your kundali belongs to. According to that, the japa of which four grahas you should do: of the lagnesh, of the panchamesh, of the navamesh, and of the eleventh — that is, the labhesh. These four grahas, according to jyotish.

He has put out very few videos on jyotish, the speaker says, but there is one for every lagna kundali. He has not put them out according to rashi; he has not told the japa of the rashi; he has not told the Chandra kundali; he has told the Surya kundali. The Surya kundali is the most necessary of all. The Chandra kundali has its validity, absolutely it does — but according to the Surya kundali and the lagna kundali, what japa should be done and how, and of which grahas the japa should be done. And leave aside the rest, the Dashantar dasha, he says: even if you do only that much, a very auspicious effect is obtained.

Those whose siddhi is not occurring in tantra sadhana — it is the effect of the grahas, is it not, the speaker says. For example, suppose the lagna kundali is of Mesha lagna, and Shani Dev is seated in the fifth bhava. Shani Dev, seated in the fifth bhava, will look upon whichever bhava — he has the third drishti. Looking by the third drishti, he will look upon the seventh bhava. Now Shani Dev's very first effect is that he causes increase in the place he looks upon. Some say that he causes loss to that place, but it depends upon whether he is an enemy or a friend of the lagnesh; it depends too upon how much his balabal is. But if Shani is seated in the fifth sthaan and the kundali is of Mesha lagna, then know this: if you study subjects connected with tantra vidya and go upon that path, the chances of your obtaining success are greater.

If the kundali is of Makar and Kumbh lagna, of which Shani Dev is himself the lagnadhipati, the speaker says — if he has come to sit in your ninth bhava, if he is seated in your eighth bhava as well, or if he is seated in the fifth bhava, and you do the tantrokta sadhanas of any shakti at all, then you will have very great benefit. But you cannot go along holding only these; apart from that you have to look at the rest as well.

Especially, the speaker says, you have to look more at the panchamesh. Then you have to look at Rahu and Ketu as well, because occult science — that is, magical tantra, all these things — has a greater adhipatya of theirs over it. This has been so held according to jyotish. Now if somebody's birth has taken place at night and Rahu is seated in their fifth bhava — suppose for example that it is a Surya lagna kundali — then this effect of night and day will also be counted.

As with Bhagavan Shri Krishna in the night hours, the speaker says — you know that in the sampraday to which we belong, Bhagavati Vindhyavasini Mahadurga being in our region, and in our kula guru parampara, Bhagavan Shri Krishna himself has been held to be the Mahakaul. There is no kaul above him. He has been called the Mahakaul. And the whole definition of Shakta — that in the middle of the assembly there is the Vaishnav form — has been taken from Narayan himself. There is no greater kaul than Narayan, who has performed the param siddhi of the Dus Mahavidyas at different times. It is these whom we hold to be the Param Guru: that is, our guru is in the very form of Narayan. And as great a kaul as Narayan can be, no other deity is. Many people will begin to have difficulty with this subject, he says, but this is the truth — when you understand the subjects of tantra, then.

Now leave everything else aside and come to something a little lighter, the speaker says. You recite kavachas. When you recite any Kavach, there is a Viniyoga in it. When the Chandi Kavach is done, there is a viniyoga in that too. So who is the rishi in the viniyoga of the Chandi Kavach? In it there is a rishi, there is a chhanda, there is a devata. And for the siddhi of which of our own works we are doing it — that is in the viniyoga. Those who do the keelak and the rest in a very extended form have the keelak in the viniyoga too, and the keelak gives all the shakti. But ordinarily the meaning of rishi is: who first perfected that kavach, or who is its composer.

Everyone will be knowing the Kavach, Argala and Keelak; everyone will have heard of them, the speaker says. Everyone will be reciting the Durga Saptashati, and so the Kavach, Argala and Keelak. Look in the Kavach: Brahma ji is the rishi. In the Argala Stotra, Vishnu ji is the rishi. And in the Keelak, Shiva ji is the rishi. But look there at the devatas. Brahma ji is indeed the rishi — but who is the devata? Chandika. Chandika, that is Kalika; Kali ji, Mahakali ji. Look in the Argala: Vishnu, Narayan, is indeed the rishi — but who is the devata? Mahalakshmi. And look in the Keelak: here Shiva ji is the rishi, but the devi is Mahasaraswati. Now it ought to have been, he says, that where Brahma ji is, Saraswati ji would be, and where Shiva ji is, Bhagavati Kalika would be. Did anything become clear?

In this manner, the speaker says, when you go inside tantra you will see many subjects. And among these there is one subject: Bhagavan Hanuman ji has many forms, and among them read the kavach of Panchmukhi Hanuman. Read the kavach of Saptamukhi Hanuman. In tantra this description has come, that the sadhana of Panchmukhi Hanuman was performed by Bhagavan Shri Ramchandra ji. And when you do the Nyasa and the viniyoga of the Panchmukhi Hanuman kavach, there too you will get to read Ramchandra rishi — that is, the making of that kavach, and its first recitation, its siddhi and grace, were all done first of all by Bhagavan Ramchandra. Consider, he says: he whose aradhya is Rama ji — Rama himself performed the sadhana of this form, and the description is that he did it so that friendship with Hanuman ji might be established. And it was the effect of the sadhana of Panchmukhi Hanuman ji somewhere. Think what the deities are presenting before us and why they are presenting it: Hanuman ji takes the name of Bhagavan Shri Ramchandra ji all day, and that same Rama ji, by performing the upasana of the tantrokta form of Hanuman ji, has established him in that form.

And that very Panchmukhi form, the speaker says: when Ahiravan and Mahiravan carried Rama ji away, carried Lakshman ji away into Patal, and were about to offer them as Bali to Patal Kalika — at that time it was this very Panchmukhi Hanuman ji who went and blunted their shakti, and having killed Ahiravan and Mahiravan there, came back.

Go sometime to Sita Kund at Vindhyachal, the speaker says: at Sita Kund exactly this form of Hanuman ji is installed. The very Ahiravan and Mahiravan whom he killed are under his feet; he is there in such a prachanda form — that is his chanda form — and he is held to be the Bhairav of that place. That is, for those who do the seva and puja of Ashtabhuja Bhagavati — those whose kuldevi she is, if they know it then well, and if they do not — the Bhairav of that place is held to be this Hanuman ji of Sita Kund. It is an old place, he says, later somewhat built up. And this thing too he has heard from the people of that place; it is they who say so.

There, near Sita Kund, there are some other chief places as well, the speaker says: he will put out a video sometime and will tell how they are. Those whose kuldevi she is will understand that thing — in what forms the Kshetrapals stand there and where darshan should be done. It is a very small place, but it exists. And Sita Kund is that very place where, at Vindhyachal, every devi and devata who went there made his own kund, in Satyug. So it is at that same time with Bhagavati Sita too: that in Treta, Bhagavati Sita established the Sita Kund, below the Ashtabhuja hill. There you will get to see this form.

All these tantrokta subjects, the speaker says — understand that as many forms of Bhagavati as there are, and as many stotras connected with them, so it is here: he had said it once before in a live, and says it once more today, that Hanuman ji had to perform a marriage. Everyone says that among the ashta siddhis there was one siddhi for which it was compulsory that he marry before the diksha, and that it was for this reason that Hanuman ji had to marry. Surya Narayan had him married to his own daughter. When you study such agama granths as are connected with Bhagavan Hanuman ji, then you will come to know in them which form of Bhagavati was really to be worshipped, which siddhi it was that Hanuman ji had at that time on account of which he had to marry, and how that siddhi was obtained by him. And the Markateshwar form of Hanuman ji — how the attainment of that Markateshwar form came to him, by the puja of which form.

No form is like that just so, the speaker says. We know Hanuman ji ordinarily: yes, he took avatar. But the boons and the rest within him are a separate subject — that in childhood he had received the boon of everything. But when the attainment of it came to him, and in what manner and by what manners it came — in tantra this has been unveiled. It is in such things that you will find the information.

But then, going round and round, the matter comes back to the same place, the speaker says: brother, you are telling this after reading it from a book — whereas I have Hanuman ji come and speak to me directly, and he himself told me that yes, he obtained it in such and such a way. The agama granths come through the guru parampara. When you too go into such a guru parampara, your own guru ji will give them to you; win his trust and he will tell you. Yes, he adds, the state of the grapes being sour befalls a great many people.

And svadhyaya is never wrong, the speaker says. Only if you do svadhyaya will you be able to give information to others. If svadhyaya is not done today — and nobody can do so very many things in his own life — then at the least information can be given and people can be motivated. Tomorrow, when you go before Hanuman ji, you are going knowing only that you will recite the Hanuman Chalisa there. You are only reciting the Hanuman Chalisa composed by Tulsidas ji. But when you come to know about his other forms, when you come to know about his samarthya and about him — think how much your surrender will increase.

Do you know today, the speaker asks, that the boon which Ahiravan and Mahiravan had received was such that even Brahma was in their control? But Hanuman ji keeps such Ahiravan and Mahiravan trampled beneath his feet — by the strength of what samarthya? What shakti's samarthya was that? How did Bhagavati Tara become stambhit before him — she who is that form of Jagadamba which pacified even the fury of Bhagavan Shiva's poison?

In what form was Bhagavati Lankini established in Lanka, the speaker asks, and why did she say nothing before Hanuman ji, how did she let him enter? Lankini is not a rakshasi only; Mai is there in a Lankini form as well. Recite the Sahasranama and you will find the form of Lankini there to read — and you will say that this is written as the name of Lankini the rakshasi. But in the Sahasranama, he says, mutra sudhani is also written: that is, the place where mal and mutra are, in that place too is a form of Jagadamba. It has not been removed from anywhere. This is Kaul, brother; this is the truth, and much is to be known.

And when you go into the tantric forms of Hanuman ji as well, the speaker says, you will come to know of such subjects that you will say: brother, everything in this world is strange. That is why these subjects have been kept at a distance. Because the ordinary public is not able even to accept these subjects — and only when they accept them can they know the truth.

Until you link, the speaker says — as now, when we are reading the mahatmya of the Shrimad Bhagavad Gita and all those subjects, we are linking, seeing how it is linked with the pitrs. How will the pitrs become free by the mahatmya of the third adhyaya? In the third adhyaya it is told that a certain Brahman was very wicked; dacoits killed him, and he sat as a brahma-pishach. His son, who was very much a tapasvi, when no news of his father came, went out to search for him. And beneath the very tree upon which the father was sitting as a Brahmarakshas, the son sat and recited the third adhyaya. And the father manifested there in person; his form changed. He said: you need not go to Kashi — the boy was going to Kashi — my mukti has taken place here itself.

Merely reading the story will not do it, the speaker says; nothing comes of reading these mahatmyas of the Padma Mahapuran alone. Now read the third adhyaya and it will become known why the mukti occurred. When you read the third adhyaya, and read with great attention, shloka by shloka, the upadesh that Bhagavan Narayan is giving to Arjuna about the atma and about gati, and try to understand the subject, then you will understand. As he had said in the live that day: the one who has died has nothing left with him now — no wealth, no property, no honour, no enemy, no friend, nothing. He is lying empty just so, having become a bhoot. Now he knows that what is being read is the truth itself. As soon as he assimilates it within himself, Bhagavan grants him the sight of himself and says: go, brother, your gati has taken place. This was what had to be explained to you.

And consider that same third adhyaya, the speaker says: as long as we remain alive, nobody has time. It is a rubbish thing; there is abuse to be given, quarrels to be had, this to be done. But of reflection and contemplation upon it — neither must we do it, nor must you. But after death, sitting in the pitru lok or in the pret lok, we shall be calling one another. He plays out the exchange: hello, so you too became a bhoot; yes, we too became one; come along then, go and hear the Gita — and the answer, that had we heard it at the time you were reciting it in the live, we would not have become bhoots; the reflection was not properly done, and at that time we were making fun of it, saying it is a katha, an Amar Chitra Katha; now we ourselves have become immortal in the bhoot yoni and cannot even die from here. So before somebody recites the Gita to you after your death, hear it while you are alive. Read it while you are alive.

You know what people say about Kashi, the speaker says: that whoever dies anywhere in Kashi, his gati takes place. What they do not know is that nothing of the sort happens. Why and when gati occurs is a separate subject. If somebody goes and commits suicide, his gati will not take place. If a man dies of himself from some cause, then gati occurs. But if he goes and commits suicide, or gives up his life by drowning in the Ganga ji at Kashi, then all the tantrics sitting there at the bank of the Manikarnika ghat will awaken him in their own skull.

Why did you die, he asks him. And the answer comes about the woman next door who cheated him and so he died. All right then, come along — we will get her for you; go and do this work of mine. If you do not, then a beating will fall by Mantra Bala. Now go on sitting in the skull, four by four inches of it, with liquor in that very skull and smoke in it all day, and you will fly out and come back having done the work: do vashikaran on such a one, kill such a one. He will say: brother, if I kill will I not incur sin? A bhoot incurs no sin — go, kill, go. And he will go and kill and come back and sit there. Brother, give me mukti, give me moksha. Quiet. Speak too much and we will burn you in the wood of the shamshaan, we will do this, we will do that. This, the speaker says, is the gati that is going to be had.

If that little time could be gathered together and a little self-reflection done, the speaker says, and talk held on all these subjects — yes brother, do not make this mistake, do this thing this way — but instead you will sit and abuse. Then abuse. Afterwards it will be in that same tantric's skull, in its lid; or else in your own house you will become a bhoot, as Dhundhukari became a Preta and went on roaming as a wind and a whirlwind. That is what will happen. Somebody had commented that this is a story. Do not worry, he says: after death you too will come into the story. Whoever there are will tell tales of the bhoot you become and roam as — in such and such a place there was a bhoot, a bhoot is roaming there. You too will become a katha. Today, while the body lives, you say that was a katha; after death you too will be a katha. A horror story, and somebody will write it on Facebook and he will put that story out. In childhood people will have heard of the churail who goes about with a candle upon her head. That is what you too will be. It is better, he says, that while alive some good work be done. Merely sitting and doing the nindaa of others will not do it.

He tells them once: they do not have very many people for having pujan-paath done, but in what they have, fewer people come and it is done well. As in chaitra-navratri, the speaker says, the akhand jyot sthapana was had done for a great many people, and the video of it is available on the channel showing with how much grandeur it took place. The same kind of anushthan will take place this time too. For those who wish to have the akhand jyot sthapana done, of mustard oil or of ghee, there is an arrangement for them as well. For those who wish to have the whole nine days' Chandi Path done there is an arrangement, and for those who wish to have the nine days' samputit Chandi path done there is an arrangement too. But the arrangement is limited. It is not that countless people will come and they will do it for countless people: the capacity is of only two paths in a day. So it will be done for those who come first, and for those who come later — if they do not have it, they will say they do not.

The second thing, the speaker says, is the whole anushthan — that kalash sthapana should also take place, brother, that the akhand jyot should also be had done, and that one's own whole nine days of pujan-paath should be done. There is an arrangement for all of them. And the sahyog rashi written there should also be looked at; and where something happens in your neighbourhood, go and ask there if you know of it. It is not for one day; it is for a full nine days, ten days of anushthan. Nine days happen just so, and on the tenth day there is the puja of Visarjan too — everything is there.

Apart from this, in Navratri, whatever you will yourselves do — you will do the pujan and anushthan at your own house, the speaker says. Here, of the anushthan that is taking place, you can see with what grandeur they do it and have it done. Our purpose is only this much: that if you are not able to do the Saptashati paath at home. Keep it in mind, he says: my purpose is only this much, that you cannot do the Saptashati paath, or it seems to you that you cannot do it with the full vidhi vidhan — as we do the whole mandal pujan, we do the Aavaran Puja, there are fifty things, there is the tantrokta pujan, there is bali. They will put out the whole extensive detail, videos and the rest, of what all takes place, and will write it down as well. Do at home as much of that as you can; what you cannot do, have done. ₹1100 is the least they have kept for nine days; there is one lower than that too — you may look.

The second thing, the speaker says, is that at home you should at the least perfect the Saptashloki within the nine days. The vidhi of Saptashloki siddhi will come on the channel the next day. Look at it and do it yourself; let your wife do it, your sister, your mother. There are seven mantras. It is very easy. Looking at it, you have only to read. If you wish, read it 108 times; if you wish, read it nine times. But if you recite it at night-time in Navratri, then it certainly becomes chaitanya and siddha.

Again we shall say, keep the pranav in mind, the speaker says. Pranav, that is Om — you must keep in mind which pranav you are to pronounce, so that the correct fruit is obtained. If you wear the yajnopavit, then the Vedic pranav; otherwise, all the remaining people. It has also been said in this way, he adds, that the Vedic pranav should be pronounced by sanyasis; one person had also commented this. It is a correct point, but everybody will not accept it. And there is no matter in it, he says — it is your own wish. But keep at least this much regard for these mantras. Do not transgress them.

You are a woman, the speaker says: do not make the Vedic uccharan; make the tantric uccharan. Do the tantrokta Havan. You will have heard it in the Vedas — that is, those who recite the Veda say it; those who have Vedokta havans done say that a woman is not to give the Ahuti, that a woman is not to say svaha. People ask about it. It is a correct point, he says: it should not be done in a Vedokta havan and the rest. In the tantrokta there is exemption, because in the tantrokta and the rest there is no such vidhi. So you can do the tantrokta havan and the rest, and its whole vidhi has been given on the channel. In Navratri you can look at that whole vidhi and do it — how the tantrokta havan is to be done.

We are such channels that we look at them, the speaker says — big, big channels, a million subscribers. And the brothers have made videos of the Navratri havan in which they arrange the whole thing like a chita, arraying the wood, and then set fire to it. Brother, that is kravyadi agni. This is your difficulty in today's times: object and you are told, brother, you are wrong. But those millions of people who will watch them and do it — what will their condition be? Afterwards you will sit and abuse: we did the Saptashati paath and were ruined, we did havan and were ruined. If you have summoned the fire of ruin, will you not be ruined? Arrange the whole thing like a chita and put the fire into your havan kunda, array all the samidha and then set light to it, and it is the chita fire of the shamshaan that will be kindled.

Its vidhi is this, the speaker says: how we take out the kravyadi amsha — taking the fire from the agni kona and first placing it in the nairitya kona, and then putting it outside. Then the pure fire we shall call in the form of Svaha. Then Bhagavati Svaha we shall array there in the form of a garment. The sarkanda is placed — that is the garment of Ma. If that is not given, then it will be said that Devi Svaha has not accepted a garment, that she has not put on a garment. Only then, having known all these subjects — and how the ahuti is to be given — should you do it.

He notes that the vidhi of the Ashtottar Shatnam of Ma Kali has been given. Asked how the vidhan of the first mantra of the Argala Stotra should be done for Navratri, the speaker answers: if you wish to do it at two times, then we would say do the japa of the Argala mantra at night-time, and the Ashtottar Shatnam in the day, at noon, at any time. The first point about Navratri is that you may do the puja at any time at all. There is no difficulty according to the hour. It is not that you cannot do it at noon or in the evening. According to whatever capacity the body gives, you may do it accordingly.

Asked what can be done in Pitru Paksha if a death in the house occurred through tantra, the speaker answers: if a full year has been completed, then the first thing is that it should be done before Pitru Paksha itself, in the month of Bhadrapada and the like. And do confirm this first, that it happened by tantra. Then its vidhi vidhan is that, taking the sankalp of exactly this matter, an anushthan of Bhairava ji should be done or had done. And if there is any sadhak of that kind — it will be done only by sadhaks; pandit ji people will not perform such an anushthan.

And if not, then at the least have the Chandi Path and the like done, or do it, the speaker says — in Bhadrapada from the Ashtami up to the Chaturdashi, or from the Krishna Janmashtami that comes, up to the Chaturdashi. Or take the shelter of Krishna ji himself: taking the shelter of those whose shraddh it is, and taking a sankalp, do or have done a seven-day anushthan.

After that, when you perform the shraddh kriya and the rest in Pitru Paksha, at that time you must certainly have eleven repetitions of the eleventh adhyaya of the Shrimad Bhagavad Gita performed. If you have that much done, the speaker says, then there is a 99% chance that those whose death occurred through abhichar karma — and even if they are in the bondage of abhichar — will be released by the grace of Bhagavan Narayan. Their gati will take place from there; they will not remain bound.

It is a separate matter, the speaker says, if somebody has given them a place. What sort of place? That a full sankalp has been made and they have been seated. People in the house give a place — this should not be done. Because when somebody's death occurs through abhichar, then — and he says he has seen this particularly in UP and in Bihar — as soon as it becomes known that so-and-so was killed by abhichar, that very one is given a place. Now he has become the deity of the household. Then his gati cannot take place.

Asked with which mantras and substances the abhishek of Shankar ji should be done if the force of kaam increases very greatly from some sadhana, the speaker answers: The force of kaam increases greatly if the Muladhara is going wrong. At that time, first of all, the pujan of Mahaganapati ji in particular; and along with it, while giving a stream of cool water upon Shiva ji, if you know the 108 names of Mahadev, then the recitation of those — and with a little fierceness. The second thing is the stuti of one's own aradhya. When you do the stuti, or when you recite the charitra and the like connected with them, singing it, the force of kaam will be greatly quieted.

A video on the Chandi anushthan was put out that very day, the speaker says; for how it takes place, videos are also available from before, of the anushthan being performed — look at those. The complete mantras of the Saptashati, seven hundred mantras together with the six angas — that is the mool Chandi. When nine avrittis of that same take place over nine days, or when nine brahmans do it together in one day, then it is Navchandi Anusthan. When it becomes a hundred, it is Shatchandi; and when it becomes 1008, or a thousand, then it is held to be Sahasra Chandi.

Asked why in the temple of Mahadev, in the northern direction, there are Kuber ji, and in the temple of Ram ji there is Indradev, the speaker answers: Look in the Shiva mandal and there is Yaksharaj Kubera ji, because Yaksharaj Kuber ji is a friend of Shiva ji. And besides him, of his very many ganas as well — when the paath of the Shiv Puran takes place, the Vishveshvara Samhita one, hear it once and read it. In it, when a temple of Shiva ji is built, you will find there at length which and which are installed, and how many of his ganas are installed.

Asked about Mahalaya, and whether the grahan of the 14th is visible in India, the speaker answers that the grahan of the 14th will not be visible. The one on the 28th will be visible. The Amavasya's grahan will not be visible, so on that day only Shivgan sadhana, Rudragan sadhana. Now the Rudragan sadhana that has been given so far rests only on one mantra of yours. If he gets the time, he will put out its tantrokta vidhi as well beforehand. It may be begun; there is no restriction for them.

A rudraksha will be spoiled if you keep it submerged in water, the speaker says. It will happen. Spoiled. After doing their abhishek — when you give abhishek with curd, or with ghee, with all these — it should afterwards be so that every one of the things upon them has come away; and then you should wipe them and install them.

If the mala of the grandfather has been obtained, the speaker says, then you can absolutely do Japa with it. And if you do not wish to do japa, then the rudraksha can be kept in the puja sthaan. If it is a rudraksha Mala, then it can be put upon Shiva ji; and if it is a tulsi mala, upon Narayan ji.

Asked how, in the daily pujan and the special pujan, the other devi-devatas apart from Ganesh ji and Lakshmi ji are requested to go to their loks after the puja, the speaker answers: In daily pujan, according to him, there should not be any need to do Visarjan; this whole vidhi is not for ordinary householders. But in the special pujan and the like, when we make the request, then in the visarjan mantra we say and pray this — that Lakshmi and Ganesh, Ganpati ji, together with Riddhi-Siddhi and Shubh-Labh, should always occupy their place in our dwelling place, that they should remain here. And for the rest, as we say to Bhagavati Durga: O Ma Jagadamba, depart to your own lok, and from there protect us by your vajra; and whenever an auspicious work occurs and I call you again, then O Mai, come here again together with your family. In this same way, this shloka which is in Sanskrit — if we say it in Hindi, that is fine. In exactly this manner you will speak and do the visarjan of whichever devi-devatas you are doing it for. And before that you say: O Shri Ganpati ji Maharaj, with Riddhi-Siddhi and Shubh-Labh, dwell in this very place. Then the rest of the devi-devatas, and then the chief devi-devatas. He says all the shlokas are being put out; it has been recorded and the sound has only to be mixed properly so that it can be heard well, and it will be uploaded the next day, together with the perfecting of the Saptashloki and its prayoga.

Now do the kavach paath into a hundred, the speaker says, and it becomes the mala mantra. Do the Mala Mantra into a hundred and it becomes the Hriday. Do the Hriday into a hundred and it becomes the Gita. Now say it: at the last comes the Gita. Of any devi or devata whatsoever, the Gita gives the greatest fruit. And this is because, through the Gita, that thing for which we have taken birth is shown to us as in a mirror — a mirror is placed before us through the Gita. Read any Gita and you will understand, by reading the Gita, how much water you stand in. So going on multiplying by a hundred as you have written, at the very last comes the Gita, and the Gita gives the greatest effect.

If you wear the yajnopavit, the speaker answers, then you can do this mantra with a tulsi mala. And if you wear the yajnopavit, then attaching the tantric pranav and the Devi Pranava which he has explained, it can be done. However, he adds, this mantra should not even be uttered publicly. This Dvadashakshari mantra of Bhagavan Narayan is his most particular mantra — or the Ashtadashakshari that there is — and so this should be done only on becoming dikshit, by a Vaishnav jan.

There is a full video on the Om Jayanti Mangala Kali mantra, the speaker says. There are the shaktis of eleven devis in it, together with the kuldevi. It is not only of Kali ji and Durga ji. Svadha too is in it — that is, the shaktis of the pitrs are in it as well. And Yama, that is Aryama, who is the chief deity of the pitrs, a form of Narayan, of whom in the Shrimad Bhagavad Gita — which they will discuss further ahead, and as far as he remembers it is perhaps the seventh adhyaya — Bhagavan has said that among the pitrs I am the pitr named Aryama. And his chief shakti, Svadha, by whom their satisfaction is obtained: she too is in that mantra.

To a listener who keeps brahmacharya, does the regular japa of the 32 Namavali, does the daily paath of the Gita and a daily mala of Shiva ji's Panchakshari Mantra, and who has pain in the waist, the speaker says: All right — sit for as long as you have the capacity; do not force it too much. There is pain in the waist and you are doing paath. And the second thing: if there is trouble in sitting upon the asana, then have a wooden seat made a little high, have the asana made upon it, and then sit, so that sitting is easy. The second thing is that the feet should simply not be on the ground; for that, keep your asana large, so that you can sit comfortably. This you may do. There is no dosha in it.

This thing, the speaker says, will happen only when, after knowing the truth, its practice is done. And according to him, life itself teaches it. When blows of every kind fall in life — when the very one for whom you have laid down your life insults you, or humiliates you in that way — then it will seem to you that yes, this world is perishable. As for when people move toward adhyatma: when something of the sort happens with a beloved, they become uchatit; when deceit is received in love they become uchatit, and they go. They go toward vairagya where deceit has been received. So if this thing happens of itself, it is a very great matter. In today's times a person does not become steady without taking a blow.

Asked what to do for the mukti of one in the house whose akal mrityu occurred twenty or twenty-five years ago and for whom no kriya-karm was performed, and how to be saved from the dosha of it, the speaker answers: For that, have the Narayana Bali, Tripindi Shraddha and Nagbali performed, and have a saptah yagya of the Shrimad Bhagavat performed; have the mool paath performed. And yourself too, if it can be done, do the paath of the Shrimad Bhagavat and the like, or of the ishta and the rest whom you worship. And do the paath of the third adhyaya of the Shrimad Bhagavad Gita again and again. A hundred percent their gati will take place — if it was an akal mrityu. But continue it for a little while, and with the whole heart surrendered.

If there is any qualified brahman who does trikal Gayatri and the rest, and who also does the puja of the Shaligram shila, the speaker says — then merely by installing that Shaligram shila and, in his presence and by him, having a repetition of the third adhyaya of the Shrimad Bhagavad Gita performed at least 27 times, or 21 times, or 11 times each day, in Krishna Paksha, or at the very least on the Amavasya — but targeting those whose akal mrityu occurred — then their sadgati certainly takes place. And after that, however, you should perform the shraddh and the rest. You should do the Tripindi, all these things. And if you do not have that much capacity, then at the least hold on to the Gita, so that their shanti may come first.

It is happening in the South because of the famous Sadguru, the speaker remarks of the question put to him. You can make any devi or devata famous. What great matter is there in that? All right — but the shastrokta description of these you will not find. The form as it is described in the tantra shastra, and the manner in which it is described, is simply not a public description; that is the reality. Now you will find a temple of Uchchhishta Ganapati in the South. The temple of Uchchhishta Ganapati and of Bhagavati Nila Saraswati.

Now look, the speaker says, he has not gone; but he has heard this thing through people who have gone, and it was being discussed, and somewhere it was told — that their darshan can never be taken by a woman and a man, by a couple, going together at one time. The way for women to go is separate; the way for men to go is separate. On some day there will be a quarrel over that too: why can we not do it together — your thinking is wrong. It happens over the Kamakhya temple as well: when he put out a video, how many people came and commented wrongly, saying your thinking is this, is that.

But the reality is just this, the speaker says: that a dosha attaches. Where a momentary sense of offence has arisen in the mind, there the dosha has attached. In the same way, this form which it is — this form is simply not for all people. The very one which the maharaj has propagated throughout the whole world. What will come of anyone here speaking, he asks. We are nothing at all. And the big people will not speak.

Asked whether it is necessary to keep the fast when the Akhand Jyot is kindled, when health is not good, the speaker answers: Health is not good; if you can do the care and keeping of the akhand jyot. This is the point, that if you are going to eat salt, then take the food of the salt which is the pahadi salt; at that time do not take the food of sea salt. Doing it in this manner too, you can do the seva and puja of the akhand jyot.

Whenever a person is performing some extensive anushthan, the speaker says, the point is what guru nirdesh they have received. Suppose, as far as he has understood, that we are doing a 41-day anushthan and are doing it of Bhagavati. All right. Now in it we have also been keeping the Ekadashi of every month. And in a 41-day anushthan it may be that two Ekadashis fall. So at that time do we have to keep the Ekadashi or not — that, perhaps, is what you have asked. This will depend on what adesh your guru ji has given for it. As far as his own belief goes — and he says plainly, this is a belief, he is not stating it as a thing, nor is it an answer with shastrokta proof — according to him, the upasana should be connected only with that deity whose puja is being performed.

For example, the speaker says, if we are doing a 41-day mandal of the avaran pujan of Bhagavati Vindhyavasini, then in between it the special pujan of any other devi-devata and the like also cannot be done. In it we can do only the abhishek of Shiva ji. Of the remaining ordinary devi-devatas, whatever pronunciation takes place in the Svastivacana and the rest, takes place. After that there is no special pujan of anybody: only and only the complete Aavaran Puja of Bhagavati Vindhyavasini, and her Sahasranama and Gita paath and the rest that is done, all of it hers, and her mantra japa, as much as you do in the whole day, whatever you do. No other special pujan of any other devi-devata will take place. In such conditions, he says, even if we wish to keep the Ekadashi we cannot, because then this mandal pujan of mine will simply not be successful. This is what runs with him, and he is telling it to them accordingly. Though he does not keep the Ekadashi at all: being an upasak of Bhagavati he goes by the Ashtami and the Chaturdashi and the rest. So according to him, you can be given the information of this thing properly by the guru ji you have for the sadhana you are doing — what should be done.

One akhand jyot will burn separately for everybody, the speaker says; if anybody asks for a kalash, his will be separate. For the rest, if one brahman in one day, or one sadhak, whoever it is — leave the word brahman aside, he says; people are troubled by the name of brahman these days. If a sadhak, even though he be a Shudra, is kaul-dikshit — and in kaul there is no varna description — and he recites Bhagavati Chandika very well; or if any sadhak at all is reciting, and you are there.

And in the tantrokta anushthan, the speaker says, such as when nine brahmans perform the anushthan together — those nine brahmans will not perform anybody else's anushthan; they do not remain within our anushthan. Where people have great anushthans done — brother, this thing of mine must happen — there the aim is that yes, there will be a Nav Chandi, there will be a havan of nine days, a very extensive pujan of nine days takes place. Those nine men will not do any pujan-paath in any other place. Theirs is fixed. And one person is having it done. So his expense is of lakhs of rupees. That is separate, and has nothing to do with the fact that we are doing it here in 1100, that in 700 all of us together are doing it well. Those men will at most come into the avaran pujan and do their avaran pujan and go, or in the abhishek and the rest they will do the mantra japa and so on, or whatever. But there is no contribution of theirs, nor can they do anything on this side; they are bound by sankalp, and they are separate. There it is lakhs; then what is ten thousand — a lakh each will go into it. And if somebody says to have a Shatchandi done, that in nine days there should be a Shatchandi and this vidhi vidhan, then the expense in that is lakhs upon lakhs.

It is not a matter for anger, the speaker says; it was a matter for explaining, so that people might understand — that a person becomes motivated to do some sadhana only with very great difficulty. And he is only just thinking that he must do sadhana when, hearing and reading two or four negative things, reading the comments, that person abandons his hope. And this very thing is in the Shrimad Bhagavad Gita: this is the mahatmya of the eleventh adhyaya. And the mahatmya of the first adhyaya which they had read — what was in it? There was a man of knowledge, but he insulted everybody and kept corrupting everybody. And afterwards what degradation befell him? This is what happens on account of doing all this. Earlier people did it by speaking face to face; now we are doing it by commenting on YouTube and Facebook.

So if you are removing somebody from the bhakti marga, the speaker says, if you are removing him from the bhagavat marga — then you are yourself building your own prarabdha that is to come. This much only was his attempt: to put it into your subconscious mind. Brother, wake up; do not commit an offence.

A listener says that her father-in-law and mother-in-law neither perform the shraddh nor allow it to be performed; that she had an anushthan performed secretly in Pitru Paksha; and that at home she only does the japa of the Pitru Stotra and the Svadha Stotra. No matter, the speaker answers. When these in-laws keep such a thought, this is exactly what is meant when it is said that prarabdha does not remain ready-made — people build it themselves, they are constructing it. Now tell me, for such a person: even if somebody says that we are doing Shradh at Gaya ji so that their gati may take place, the gati of such people does not take place. These will become Dhundhukari-like Pretas. And after that there will be a dosha.

See, the speaker says, the children are doing it in any case. Now she who is doing this, who is the kulavadhu, is doing it for the sake of the pitrs of her own kula — nobody can stop her vriddhi. But those parents-in-law who are not letting it be done, saying no, all this is a rubbish thing — see how great their mental frustration is, how much their brain has been washed, that they do not wish all this to be done, or that they are not doing it. They are building it for themselves. One's own karma comes to oneself. Gati and mukti are in one's own hands. Your doing and mine will not bring it about, this too is a thing. But what is described in the shastras, the shraddh karma and the rest that is for one's own pitrs — whatever you can manage, that you must certainly do. You are doing nothing wrong. You have the capacity, you can do it: certainly do it.

In a case where the condition of Alzheimer's is forming, the speaker says, a weak Brihaspati alone will not suffice. Which lagna kundali is it? In what position are Chandra, Rahu and Ketu? What effect is being had? And what dashantar dasha is running? All this. If there is the condition of Alzheimer's, then the effect of Rahu will certainly be there, or the effect of Ketu will certainly be there, a hundred percent. If their effect is there, then Alzheimer's, dyslexia — all these things are their gift. We are seeing this now, he says: from the increase there has been in such people, and from as many kundalis as have been seen, this is the situation.

For that, the speaker says, have daan and japa done according to the lagna kundali; done for the sake of the grahas, shanti will certainly be formed. Now if Brihaspati is weak — is Brihaspati a friend of the lagnesh, or what is he? If he is weak, then grant him strength. He is not in the 6th, 8th or 12th, is he — see in which bhava he is. And after that, if he is in everything auspicious and has fallen weak, then have a ratna and the like worn, or have a jadi worn, or tell them to recite the Kavach and the rest connected with him, or do it for his sake. All this can be told only after seeing it in full.

The mahatmya alone is not to be read, the speaker says. Along with the mahatmya, the seventh adhyaya must also be read. On account of the financial condition, there is no difficulty for you in the paath of the seventh adhyaya. You do not need to do anything at all in it: only take a sankalp. Water is free, the tulsi leaf is free. And the paath you can do with your own mouth. There is no difficulty.

This thing does not fit together, the speaker says: that we do the paath of the seventh adhyaya and the financial condition is not right. That is, you wish to say that difficulty is occurring on account of the paath of the seventh adhyaya. Change this very thing. This is where the dosha attaches. The condition is not from the seventh adhyaya or from any other cause; it is from one's own karma. If those of yours who are like your in-laws, or like your parents, keep such behaviour toward the Pitrs, then from where will the financial condition be good? What the father did, the son too will bear.

People will take loans for liquor, for chicken, for gutka, and will consume them, the speaker says. They will go on credit to the wrong place to extinguish their kaam vasana. But when you wish to have the greatest of pujas performed at a limited expense and to do good, then these will suspect you. Let it be. Let it be, sir. Those for whom it is happening know; those who are having it done know; the one who is doing it knows; how much is being done is known — and Jagadamba is knowing.

Asked which stuti of Kali ji can be done, the speaker answers that whichever you wish, you may do. Do the Mahishasura Mardini. Do the Sankata stuti. Do the Bhagavati Kalika Adya Kali stuti. There is the Bhadrakali stuti — do that. There is the Kalika Mahimna — do that. A listener having asked about Hinglaj Ma, he says: all right, we shall try.

Asked whether, already reciting the Kali Kavach, the kavach that comes under the Saptashati must also be recited again, the speaker answers: If you are doing the paath of the Saptashati, then do only the Saraswati kavach. That alone is a great deal. It comes under the angas, in the anga vidya. Of the six angas, one anga is the kavach — so you should do it.

Asked what a sadhak should do in Navratri for sadhana and for the avaran pujan, the speaker answers that the avaran pujan you have already learned. And for the sadhana and the rest: first of all, Saraswati is not to be dropped. Do the Saraswati at the least by the Mahavidyas krama. Do the havan and the rest, and at night-time the mantra japa. For that, he says, he will tell them.

You can do it even now, the speaker says. When the shraddh paksha has gone by, then on the day of Navratri's Pratipada — but then again, this is it, that if there is a thread in the mala then you must string it yourself or have it strung, and then do the whole vidhi vidhan. So it ought to have been that it was done at that very time; if you have not done it, then at least have the japa Mala shown fire. Wash the GomukhiA cloth rosary bag, shaped like a cow's face, used to conceal the hand and rosary while chanting mantras in public.. And doing the abhishek of the mala with gomutra, gangajal, PanchagavyaA purifying mixture of five cow-derived products, used with Panchamrita and Tulsi leaves to purify a home, especially its threshold., panchamrit and so on, and then again the abhishek with pure water, wipe them well and dry them; then with auspicious mantras and the rest, having given the Ahuti of ghee upon cow-dung kandas and kindled Agni Dev, then pass the mala through it, back and forth. Let it touch the fire.

Now this subject has been put on the channel today, the speaker says. What do you think — this subject of the pranav, this subject of the mala: think how necessary a subject it is for everybody. How many people watch it? A thousand people, two thousand people. And it is by this that the whole tantra is going to run. By this very mala and by these very mantras every single one of your subjects will run — and people will not listen to it, will not watch it. But put it out that a pir's siddhi took place; put out videos with as much experience in them as you like. That they will watch. All right, he says, but for that experience to occur in your life too in the right manner, you will have to know the basic things, will you not.

It is not known how mala japa is done, the speaker says. Backwards, forwards, however people please, they will turn the mala. Afterwards they will say, oh, so the mala is turned like this — we have never turned it so to this day. It was simply the habit; from the sumeru they would begin turning it backwards. Goodness, he says: when all this comes to be known, it strikes him that people also make such mistakes as this, and until now he had not known even this himself. That is what he had said — that it was after coming among society that it became known how many mistakes are being made. And the troubles people have are each greater than the last: however much you do for somebody, their troubles too become of a very high level.

A shloka is much circulated these days, the listener says, whose meaning is that Bhagavati Chandika becomes angry from the mere scent of tulsi; by that reckoning a Vaishnava could never worship Bhagavati Durga at all. The shloka that this is — kindly send it once, the speaker answers, and let us see what its source is and why it is. It must have been written for some reason on account of some such situation; it is not written just so. Such a thing would be improper. In the form of tulsi, Jagadamba herself is. Now the Devi Bhagavat — proof must be given tomorrow, and tomorrow we shall give proof. Send the shloka, and we shall give proof live, opening the book, according to the shastra: that Bhagavati herself has manifested in the form of Dhatri, of tulsi and the rest, and what her mahatmya is. You may read it too in the Devi Bhagavat.

If you get one, first of all it should be hidden, the speaker answers; otherwise the forest department people will come to know and will carry you off. Yes — if it is known through the guru parampara and it is being obtained, then at the least first do its documentation. The second thing is that if you are receiving a new one, then hiding it is the greatest matter, so far as he knows. The second thing is that for a householder to do sadhana seated on a baghambar, there must first be proper Diksha; and according to him, when the amnaya diksha, the shakta diksha and the rest have taken place fully through the kula parampara — then after that, by the guru's adesh, when the sadhana in Veer bhav takes place upon it, then upon it you should first do the japa of Bhagavati and the rest. To do such siddhi directly upon it is, according to him, forbidden.

If you recite the Lalita Sahasranama abundantly, the speaker says, or if you wish to obtain that kind of particular experience, if you wish to obtain grace — then it should be done after becoming dikshit; otherwise you should do it without the Nyasa and the rest. Because the adhikar to do nyasa belongs to Shri Vidya. Therefore it should be done only after doing diksha, only after obtaining diksha.

The japa of the Navarna Mantra without Diksha — brother, we are absolutely against this, the speaker says. Gayatri and Navarna: according to me, if you will hear the truth, it will feel a little bad — but according to me they should not be done without diksha. Do them only after obtaining a guru. Ordinarily, do nine times, do twenty-seven times; that is a great deal. If you go as far as even one mala, then that and no more than that.

If you are doing Saraswati, then do one mala, the speaker says; and its japa should be done without the pranav. The second thing is that in its place, if you wish, you can use the mantras of the Argala Stotra and the rest. You can use the other mantras of the Saptashati, by which the fulfilment of your desired object may come about. And if Navarna alone is to be done — then Navarna is the mantra of Mahadurga; it is not of Durga ji only. Nine shaktis are seated in it.

The Siddh Kunjika Stotram without Diksha, not more than once, the speaker says. Japa should not be done. Paath can be done. For paath we have never forbidden it. It is a wrong thing to say. We have forbidden japa, because when you increase the avritti by doing japa, the shaktis will come, they will not get a place, and then there will be difficulty.

If you want to do the bhakti of Mai, the speaker says, then do it by stuti and the like. Do the Durga Apaduddhar. In the Durga Apaduddhar stuti it is written that whoever recites it, Bhagavati will fulfil his every desire, and that for a man trapped even in the greatest of calamities, his every calamity will be removed. Namaste jagat tarini trahi Durge — do that, then. The difficulty here, he says, is this: that we do the very thing that is forbidden to us. That is the difficulty.

Nobody's life is easy, the speaker answers. Everybody is carrying it as a burden in his own place. We cannot run away. It is the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. of our karma that it has become a burden. To make the burden light, then, there are these: either increase your own strength and so make the burden light, so that however much the burden may be, we do not even come to know of it; or else go on carrying it just so, taking as little of it as possible. As time comes on, the burden will wear and wear away and be finished. These are the options you have, and that we have.

Asked whether Mahakali is a devi of tantra, the speaker answers yes; the vidhi of her puja is being done, and there is a live — look at it once. Asked about Shyama Devi, beside whom stays a small fox-like animal that stays beneath the skull: Ah. They are beside Ma Dakshina Kalika as well. Jackals.

The chief difference among the forms of Bhadrakali, Mahakali and Kali Ma — the chief difference is a great deal, the speaker says. Bhadrakali, Mahakali, Kalika, Kali: there is a difference in all of them. And understand it in this way. Bhadrakali is she who has manifested from the jata of Bhagavan Shiva, from the krodh tattva. Mahakali is she who is the form of the Adya Shakti herself, she who is Adya. Adya Kali, Dakshina Kali, Mahakali. And she who is Kali — within Kali too there is one Kali and one Kalika. So she who is Kali: when you read the seventh adhyaya of the Durga Saptashati, she manifested from the forehead of Ma Kaushiki. Her we also call Kali, and the same one is also called Chamunda. And there is one Kalika, who is that form which remained when Bhagavati Kaushiki went out from the body of Ma Parvati; the form that was left became famous in the form of Kalika. This is the fundamental difference of the forms.

In this, the speaker says, if you go into the dhyana form and the mantras and the rest, then tantra is very extensive, and then all of them have their nityas. In this, Bhadrakali too has nityas, and Bhadrakali herself is also in a nitya form. Mahakali too has sixteen nityas. Now go into Bhagavati Mahavidya, go into Shri Vidya, and in Shri Vidya too there are fifteen nityas. And in a way there are sixteen nityas in them as well. So the forms are very extensive, he says; and if we were to make a video upon it in full detail, then explaining it would not be simple, it would be somewhat difficult, because they would be tantrokta subjects, and at most such subjects only would be included in it. So not in a live — but he will make a separate video and put something out, for the increase of your knowledge. For the rest, in the fully complete form, it is best to know it seated in the company of some knowledgeable person who knows these subjects.

Asked how to purify, in Sutak, the Sabar mantra of Ma Jalesa and the Kaal Bhairav Ashtak, the speaker answers: No, see — there is no need to purify a stotra or a kavach. It is the dikshit mantra, and especially that which has been called the kula mantra. The gurus who are paramparagat gurus give the kula mantra — that is, the mantra which has been coming down in their kula from before. Those need to be purified. Second, the ishta mantra whose nitya japa you are doing — those. A stotra, a stuti, a kavach, a mala mantra — if you are doing a mala mantra a great deal — the Saptakshari, the Sahasrakshari and the rest: these do not need to be purified.

She is seated to drink the blood, the speaker says. Ma takes the munda in her hand, does she not. So she performs the drinking of blood. For the rest, why her form in tantra is as it is there, and who she is — as we see with other devi-devatas: the dakini, the Shakini and the rest. And the jackals — why they are there has a separate mahatmya of its own. It is a separate subject, a tantrokta subject.