Navratri Prashnottari — A Live Question Session on the Second-Last Day of the Navratra

The Navarna vidhi is never told online: take a proper Shakta diksha, then the adesh of your guru, and japa the mantra

No. Asked for the vidhi of the Navarna mantra sadhana, the speaker says this vidhi can never be told online by him. Take a proper Shakta diksha, then take the adesh of your guru, and japa that mantra.

A listener asks for the method of Navarna Mantra sadhana. The speaker answers that this vidhi can never be told online by him. What he directs instead: take a Shakta Diksha in the proper manner, and after that take the adesh of your guru and do the japa of that mantra.

Who has the right to study the Devi Atharvashirsha?

The speaker says that because it is a vaidik mantra, a mantra of the Atharvaveda, not everyone has the right to it — that, he says, is the truth. But those who wear the yajnopavita should certainly study it, and all the sadhaks of the three varnas should. Those who will not accept this, he says, are no longer his subject; it is their own wish.

If you recite the Devi Atharvashirsha, the speaker tells the questioner, then you ought to have this knowledge, and you should study it as well. Those who cannot recite in Sanskrit — because it is a vaidik mantra, a mantra of the Atharvaveda — do not all have the adhikara over it, and he states that this is the truth. But those who wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. must certainly study it, and every sadhak of the three varnas should do so. He adds that those who will not accept this are not his concern any longer; it is their own wish whether they accept it or not, and he is only saying what is true. Those who cannot study it in Sanskrit should at least read it through in Hindi, since a common person will not follow the Sanskrit clearly enough to know what its subject and meaning are.

Which two mantras does the Devi Atharvashirsha discuss?

The Panchadashi first and the Navarna second. The speaker calls these the mantra-raj of the Devi, the most divine of the divine, beyond which there is nothing at all. Bhagavati has only these two as chief, and they are chief because it is these that the Atharvashirsha names openly.

In the Atharvashirsha, the speaker says, you will certainly hear the discussion of two mantras: the first is the Panchadashi and the second is the Navarna. These are the mantra-raj of the Devi, divine beyond the divine — meaning that beyond them there is nothing further. Bhagavati has only these two as her principal mantras, and their primacy comes from the fact that they are the ones mentioned there. Although, he adds, when you enter the rahasya of the Atharvashirsha there is an endless store within it: the meaning of every shloka will come out, and which mantra arises according to that meaning is what your guru will tell you. But it is these two that are discussed openly and manifestly. He then remarks that these are the very two mantras over which people today shout and make videos saying do this and that will happen. Now you are yourself possessed of viveka, he says; God has placed intelligence in your head, and that intelligence has the capacity to reflect — reflect with it.

The ek-divasiya Rudragan sadhana may be repeated with no ill result, taking two hours within the Rudragan hours, best of all 8:00 to 9:00

Yes, it can be done, and no ill result will come of it. The timing had already been put in the group around 16 September: the Rudragan hours on the 2nd run roughly from 6:00 in the morning to 10:00. Take two hours within that; the middle hour of 8:00 to 9:00 is clearly best, and otherwise do it whenever you get time within those four hours.

Asked whether a one-day Rudragan sadhana performed on 18 September may also be done on 2 October, the speaker says yes, it can be done. No adverse result of the kind feared will follow; look at the video once, where what is to be done and how has been made largely clear. He recalls that the timing was already put into the group around 16 September — from what hour to what hour on the 2nd the Rudragan sadhana is to be done. The Rudragan time will most likely be in the morning, between 6:00 and 10:00. Within that, take even two hours. Since it must be done in the middle portion, the one hour from 8:00 to 9:00 will be clearly right; for the rest, do it whenever you find time in those four hours. Do it, he says, and then see the result.

The sadhak in the Bhairav samput case was a yajnopavita-wearing initiate who had already completed a four lakh purashcharan of that mantra

The speaker says that the sadhak in that video was a wearer of the yajnopavita and an initiated sadhak, who had first completed a purashcharan of four lakh of that mantra in the proper manner, because he was already doing Gayatri and the rest beforehand. He says he disclosed this deliberately so that ordinary people would not think the mantra was simply picked up and used.

A listener who is initiated in the ordinary Vaishnava Narayana mantra asks, with reference to a video in which the Saptashloki was samput-ed with Bhairav ji's beej mantra, whether something of the kind may be done for the destruction of tantra. The speaker replies that in that video he made this point clear: that sadhak was a wearer of the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. and an initiated sadhak, and he had first completed a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of four lakh of that mantra in the proper manner, because he was already performing Gayatri and so on. He says there are many further matters in the case, but he stated at least this much so that a common person would not imagine the mantra was simply lifted and applied — it was not so. The video runs seventeen minutes; if such case analyses are wanted in future he will try to set out each element better. Analysed in full detail, that one case would make a video of an hour and a half to two hours, and much has been skipped, because only someone who wants to grasp each element of this field would listen that long. Most people, he says, will listen to it as a story and conclude it is made up, until it happens to them.

What should someone uninitiated, or initiated in another kula, do before using a samput?

Those not initiated in any manner, or initiated in another kula, should at the very least take the adesh of their own guru. He says so in the video itself. Those who cannot do even that should use the saumya shaktis — for a Narayana line, the beej of Bhagavan Narasimha will also serve as samput.

Now those who are not initiated in any way, or who are initiated in another kula, should at the least take the adesh of their own guru before doing this, the speaker says — and in the video too he said to act on the guru's adesh. Those who cannot manage even that should turn to the saumya shaktis: if the line is Narayana's, then the beej of Bhagavan Narasimha will also serve as the Samput. He mentions a video he had begun making, in which the whole vidhan of samput with Mahadev's mantras and others was to be set out completely, but it could not be finished. In it, a single-syllable beej will not be applied; there the samput will be of three syllables each. Time is now short, so it will not happen this time; if he gets even half an hour tomorrow he will upload that video as well.

What should be completed before using the Saptashloki Durga in a prayoga?

First accomplish the Saptashloki itself. Seven thousand paaths were done — the total across the seven mantras of the Saptashloki comes to seven thousand. Do that seven thousand first; only afterwards do the ekakshari, a thousand or eleven hundred or twelve hundred of it, and only then go on to the prayoga. The effect will then be of that same order.

For now, the speaker says, at the least accomplish the Saptashloki — the listener has heard the account of it, seven thousand paaths were performed. The full meaning of the seven mantras of the Saptashloki taken together is that the total paath across all seven mantras came to seven thousand. So do that seven thousand first, he says. After that do the ekakshari — a thousand, eleven hundred, twelve hundred — and then go on to perform the prayoga. Then the effect too will be received at that same level.

Can the Shiv Raksha Stotra be recited daily without diksha or the yajnopavita?

Yes. Asked whether the Shiv Raksha Stotra may be done every day without diksha and without the yajnopavita, the speaker answers that it can certainly be done.

A listener asks whether the Shiv Raksha Stotra can be recited every day without having taken Diksha and without wearing the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed.. The speaker answers that it can absolutely be done.

Which pranava should be used when performing nyasa of a mantra?

Nyasa of a vaidik or pauranik mantra may be done, the speaker says, but if a pranava is present in it, then utter the tantrik pranava there and not the vaidik pranava. He says the vaidik pranava is not for everyone in any case; ordinarily all of us should utter the tantrik pranava, and the vaidik pranava is meant particularly for sannyasis.

Asked whether the nyasa of the fourteen mantras may be performed, the speaker asks which mantra's Nyasa is intended, and says that the nyasa of a vaidik or a pauranik mantra can be done. But if a Pranav is present in it, then there the tantrik pranava will be uttered and not the vaidik pranava. That much alone must be kept in mind. And the vaidik pranava, he says as he does every time, is not for everyone anyway. Ordinarily all of us should utter the tantrik pranava; there are many mahatmas too who utter only the tantrik pranava. The vaidik pranava is meant particularly for sannyasis.

What should someone do who has moved house and can no longer do the full Navratri anushthan?

A listener who used to keep an akhand lamp and make a mandal in the temple beside his former residence asks what to do so that no dosha attaches now that he has moved. The speaker answers simply: do as much as is possible.

The questioner says that where he lived before, he used to perform the Navratri anushthan to the best of his capacity in the temple next door, keeping an akhand lamp burning and making a mandal and so on. Now, because his place has changed, it will not be possible to do all of that. He asks what to do so that no dosha is incurred. The speaker's answer is short: do as much as is possible.

What should someone living at Kamakhya do during Navratri?

Go there and do archan and pujan before Bhagavati, the speaker says. Stand in the Saubhagya Kund in water up to the navel and do the japa of your diksha mantra. Every single day there carries importance; and according to the Devi Bhagavat and the Devi Purana Mahabhagavat, one who is present in the Kamakhya kshetra on Akshaya Tritiya and completes a single day's anushthan or purashcharan there attains the very highest fruit.

A listener from the Kamakhya region asks about Kamakhya. You live there, the speaker says — go there, and before Bhagavati do archan and pujan. Stand in the Saubhagya Kund in water up to the navel and perform the japa of your initiated mantra. Every single day there has its own importance. According to the Devi Bhagavat and the Devi Purana Mahabhagavat, he says, if a person is present in the Kamakhya kshetra on the day of Amavasya's counterpart Akshaya Tritiya and completes one day's anushthan or purashcharan there, the very best fruit is obtained.

Does one need to consider tithi at a Shakti Peeth?

In a Shakti Peeth there is no particular need to look at tithi and the like, the speaker says, especially in the more awakened of those kshetras. A place where a hundred bali are offered is taken to be jagrit; at Kamakhya a hundred bali would be offered daily in the parva kala, so it is the most divine and most fierce of peethas, and it is not called a Mahashaktipeeth for nothing — it is held to be the highest among Shakti Peeths, for many reasons.

In the Shakti Peeths, the speaker says, there is no special need to look at tithi and the rest, particularly in those kshetras that are most awakened. The measure he gives: a place where a hundred bali are offered is taken as jagrit. At Kamakhya, if one looks at it, a hundred Bali would be offered daily during the parva kala. So that is a most divine and most fierce peeth. It is not called a Mahashaktipeeth for nothing, he says; among the Shakti Peeths it has been held the highest, and there are a great many reasons behind that. The state of the questioner, he remarks, is that of a child in the lap while the town is searched — go there and do it.

Can havan be performed with khair wood?

Yes, certainly. The speaker says khair is one of the navagraha woods and there is no difficulty at all; do it quite comfortably.

Asked whether Havan can be done with khair wood, the speaker says it certainly can. It is one of the navagraha woods, he says, so there is no problem whatever — do it quite comfortably.

How can the Bagla Ashtottara Shatanama be made more effective?

The vidhan for it is already on the channel, the speaker says, and if you have gained the practice of it, then do it by the chakra vidhi. The video put up today also describes this subject.

A listener asks how to make the Bagla Ashtottara Shatanama more effective. The vidhan for it is already on the channel, the speaker replies. And if the practice has come to you, then do it by the chakra vidhi. The video put up today, he adds, also contains a description of this subject.

Which pranava should be used in the Datta mala mantra?

Wherever a pranava appears, the speaker repeats, if it is the vaidik pranava then do the tantrik pranava there. From now on he will try to have the tantrik pranava written everywhere in the PDFs. Anyone at all may utter the tantrik pranava.

Asked whether japa may be done in the Datta mala mantra, the speaker says that wherever a Pranav comes, he has again made it clear: if it is a vaidik pranava, then do the tantrik pranava in that place. From now on, he says, the attempt will be that in every PDF that is made, the tantrik pranava alone is written. That will be more and better suited. The tantrik pranava, he states, can be uttered by anyone at all. What the tantrik pranava, the vaidik pranava and the Devi Pranava are is set out completely in a video on the channel; listen to that.

How many chakras of the Durga 32 Namavali should be done by the chakra vidhi?

If you recite by the chakra vidhi, the speaker says, about thirty-three paaths are being done, and that is one chakra. Do at least three chakras; or as many as you can manage — do three chakras, do five chakras, or morning and evening together do nine chakras. That is all, and it will become tremendous and divine.

Asked how many times the Durga 32 Names should be recited by the chakra vidhi, the speaker says to do it once — if the paath is by the chakra vidhi then roughly thirty-three paaths are taking place, and that is one chakra. So at the very least do three chakras, he says. Or as much as you can manage: do three chakras, do five chakras. Or, taking morning and evening together, complete nine chakras. That is all — and it will become tremendous and divine.

Does the Jayanti Mangala Kali japa need a separate lamp of its own?

No, the speaker says, there is no such requirement. If there is no lamp at all then of course one will be lit; otherwise the lamp already there for the kula bhairav and the kula devi is enough. Make your sankalp in that one — they will become the witnesses of the act.

A listener asks whether a separate lamp is to be lit at the time of Jayanti Mangala Kali, apart from the one for the kula bhairav. There is no such need, the speaker answers. If there is no lamp at all, then a lamp will certainly be lit. Otherwise the lamp that stands for the kula bhairav and the Kuldevi is quite enough. Make the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. in that very lamp; they will become the witnesses of the karma.

What materials should be used for the havan, and how much of each?

Do it with guggul and ghee, the speaker says — for a paushtik havan always use guggul and ghee, which is the very best. Mix in panchmeva, madhu and so on and it is better still: panchmeva, madhu, black til and guggul-ghee is the best of all. Only this must be kept in mind, that men will keep the quantity of ghee higher and women will keep the quantity of guggul higher. Give 108 ahuti with this same mantra.

Asked how the Havan is to be done, the speaker says to do it with guggul and ghee. For a paushtik havan, always use guggul and ghee — it is the very best. Mix in panchmeva, madhu and the rest and it is better still. Panchmeva, madhu, black til and guggul-ghee, he says, is the finest. Only this much is to be kept in mind: men will keep the quantity of ghee greater, and women will keep the quantity of guggul greater. Give 108 Ahuti with this same mantra.

What should someone do whose kundali shows a vayavya dosha from Rahu beginning in March?

Take the benefit of the time that is running now, the speaker tells him. If some upari badha seems to be forming and light difficulty has begun, then begin from this Navratri either one of the Bhagavati mantra vidhans given — the 32 Namavali anushthan, the Ashtottara Shatanama anushthan — or the kavach anushthans, choosing the kavach or raksha mantra of whichever form you have shraddha in. And after the Navratra, do not stop.

Abhishek Kumar writes that when his kundali was examined he was told a vayavya dosha was forming on account of Rahu, that it would begin from March 2025, and that he has already started to sense it. Be quite free of anxiety, the speaker says, and take the benefit of the time that is running now. If it seems to you that some upari badha is forming, that light trouble has begun, then begin from this Navratra either the mantra vidhans given in connection with Bhagavati — there is the Durga 32 Names anushthan, there is 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. anushthan — or, besides these, the Kavach anushthans that have been given, taking the kavach or raksha mantra of whichever form you have shraddha in. And after the Navratra it is not to be stopped now. There is Navratri, then the month of Margashirsha, then the month of Kartik, the most divine month, all falling in this stretch; in the four or five months you are getting before March, do this much kavach. Catch hold of one thing and repeat that one thing — do not change it. We will give a thousand things, he says, but not everything gets done, and many people go on waiting for the best. Until Bhagavati wills it, the thought that this thing should be done, this anushthan should be taken up, will not even arise in anyone's mind. So take hold of the one thing that appears to you to be full of shraddha, and go on doing its purashcharan and anushthan again and again, in the proper manner.

Can the fourth adhyaya and the Patni Manorama mantra be done in Navratri for a desired marriage?

Yes, they can certainly be done, the speaker answers.

A listener asks whether, for a desired marriage, the fourth adhyaya and the mantra containing Patni Manorama may be done during the Navratra. They can absolutely be done, the speaker replies.

Can the Argala first mantra be done holding a flower if there is no good mala?

Yes, this too can absolutely be done, the speaker says.

A listener asks whether, if no good mala is available, the first mantra of the Argala may be done simply holding a flower in the hands. This too can absolutely be done, the speaker answers.

How many lamps should be offered in the guru's name and how many in one's own?

A listener who offers five lamps in the speaker's name and two in his own is told he is doing too many for the speaker. Keep more for yourself and less for me, the speaker says. If you light only two, or are keeping it small, then do five on the last day at most; otherwise in the daily practice keep just one lamp. He says he had spoken of lighting more in a one-day observance, or on the final day; in the nitya practice even one lamp is enough.

A listener describes offering five lamps in the speaker's name and two in his own, and at the end burning clove and camphor. You are doing five lamps for me — you are doing too much, the speaker says. Keep your own greater and mine less; increase your own. If you light only two, or are keeping the number small, then on the final day do five once. Otherwise, in the daily practice keep one lamp. He had spoken of lighting more in a one-day observance, or of lighting more on the last day; for the nitya practice one lamp is quite enough.

What is the minimum japa for a mala mantra kavach?

At least eleven thousand, certainly. The speaker says a minimum of 11,000 japa of a mala mantra kavach must be done.

Answering Nishant Tyagi on the figure of 11,000 japa, the speaker says at the very least it should certainly be done. A minimum of 11,000 japa of a Mala Mantra kavach must be performed.

Those joining the organised anushthan observe complete brahmacharya, bodily and mental, from Amavasya to the Dashami

Those taking part in the anushthan organised by Grihastha Tantra should try to observe complete brahmacharya from tomorrow, which is Amavasya, up to the Dashami on the twelfth — bodily and mental both. It is the time of the Navratra, the speaker says, so commit no mistake or offence in it.

All those who are joining the anushthan being organised by Grihastha Tantra, the speaker says, should try from tomorrow — which is the Amavasya — up to the Dashami on the twelfth to observe a complete vow of brahmacharya. Brahmacharya ought to be kept. Observe BrahmacharyaStrict celibacy required through an extended ritual observance. both physically and mentally. It is the time of the Navratra; do not commit any mistake or offence in it. Even those who are doing no anushthan at all and having none performed, he says — go about, move around during the Navratra, but do not eat wrong food and do observe brahmacharya. These two things must certainly be done. And for those who are performing an anushthan or sadhana there is in any case the rule that one must remain fully and properly in order.

What is the minimum a householder should do at home during the Navratra?

Those having an anushthan performed should certainly do something at home too — dhoop, deep and aarti morning and evening; and if nothing else, shringar puja after doing the shringar, which the speaker calls the best of all. Those who are not able to do anything, who are aged or afflicted by illness, should at least have a shri vigraha of Bhagavati in the house, a small one of about five or six inches, for whom they can do abhishek, shringar and aarti daily.

Those who are having an anushthan performed, the speaker says, should certainly do something at home as well: dhoop, deep and aarti morning and evening. If nothing else is done, then doing the shringar and performing shringar puja is the best of all. If you are not capable of doing anything, if the body is not supporting it — there are people who have grown aged, or who are tormented by some illness — then at the least there should be one shri vigraha of Bhagavati in the house, a small one, up to five or six inches. Such that you can do their abhishek daily, do their shringar and do their aarti. Let that much happen. For the Navratra, he clarifies, he is speaking of Bhagavati as the aradhya.

May the vigraha be lifted from its asana during the nine days?

If you have done kalash sthapana, kindled the akhand jyot and have a shri vigraha placed, then the vigraha is not to be moved for the nine days of the Navratra. If your daily rule is to bathe Bhagavati, ask your guru whether the asana may be shifted; according to the speaker's own knowledge and practice the asana should not be moved. Arrange the abhishek so that they need not be lifted from the asana. Only the first day carries the full formal bath; from the next day on they should not be removed.

If you perform Ghatasthapana and kindle the Akhand Jyot, and a shri vigraha is placed, then the vigraha is not to be moved for the nine days of the Navratra, the speaker says. If your daily rule is to give them a bath — that you perform abhishek of Bhagavati every day — then if you have a guru, ask him whether the asana of Bhagavati will be moved during the Navratra or not. According to his own knowledge, and as far as their own practice goes, the asana should not be moved in this. So arrange the abhishek in such a way that they need not be shifted from the asana: make an arrangement upon the asana itself, adorning them with cloth and the rest each day, then next day lifting the cloth very gently, bathing them so that the water passes from the vessel into another vessel, and wiping them there and doing the shringar. If your heart says they should be given abhishek, still they should not be lifted from the asana in the Navratra. Only the first day will carry their full, proper snan; from the next day they should not be taken off the asana. This much, he adds, is his own view — your wish and your own opinion are yours; there is no need to make it controversial.

May a broom be used at night?

The speaker first says a broom should not be used at all at night. A friend who was sweeping at night told him it may be done as long as the rubbish is not taken outside the threshold, and he accepts that this is right: rubbish should not be taken out past the dehri. Sweeping can be done. There is also a rule in many places that the broom should not be touched after evening falls. But the main point, he says, is that the rubbish should not leave the threshold or go out of the main gate; cleaning inside can be done.

A broom should not be used at all at night, the speaker begins. He recounts that a friend was sweeping at night and he forbade it, whereupon the friend said one may sweep at night provided the rubbish is not taken outside the threshold. Yes, that is right, the speaker agrees: rubbish should not be taken out past the dehri; sweeping can be done. And there is also a rule in many places that the broom should not be touched after evening has fallen, so some do not touch it. But the substance of the matter, on which the weight mostly falls, is that the rubbish should not go outside the threshold and should not go out of the main gate. Cleaning inside can be done.

Who may keep a jyoti kalash at home?

Anyone at all may keep a jyoti kalash in the house, the speaker says. If it is the rule in your household to keep one, then keep the jyoti kalash.

Anyone at all can keep a jyoti kalash in the house, the speaker answers. If the rule in your place is to keep a jyoti Kalash, then keep it.

Must all the vidyas be read along with the Jayanti Mangala japa?

The speaker says he has not said that. If you wish only to do japa, then do only japa; and if you have the desire and the capacity to do the full paath, then do the full paath as well.

Asked by Vinay whether all the vidyas must also be read along with the Jayanti Mangala Kali japa, the speaker says he has not said any such thing. If you want only to do japa, then do only japa. And if you have the wish and the capacity to do the full paath, then do the full paath too.

Can puja be done for only the first three or five days of the Navratra?

Yes, it can absolutely be done, the speaker says.

A listener explains that she has to go away in the middle of the Navratra, because that is when her husband's leave falls, and asks whether she may perform the puja for only the first three or five days. Yes, absolutely, it can be done, the speaker answers.

How many flowers should be offered in the chakra vidhi?

Doing it thirty-three times will be more fitting, the speaker says; the more you do the better it will be. If that is not possible you may do thirty-three paaths on a single flower. If you are doing five chakra paaths, then thirty-three times five offerings should be made if you want to do it that way; otherwise do it on five flowers alone, with thirty-three paaths on each. There is no difficulty in that either — but if you have more available, doing more is better.

Asked whether pushpa samarpan in the chakra vidhi must be done thirty-three times, the speaker says that doing it thirty-three times will be more fitting, and it will be good; the more you do, the better. If it is not working out, then you can also do thirty-three paaths upon a single flower. And if five chakra paaths are to be done, then thirty-three times five offerings should be made — yes, if you want to do it in that manner. Otherwise do it on five flowers alone, doing thirty-three paaths on each. There is no difficulty in that either; but if more is available to you, then doing more is better still.

Can a banana be offered as bali?

Absolutely it can be done, the speaker says. The bali of banana, of cucumber, of bottle gourd, of kushmanda is the very best; lemon, coconut — the bali of all of them can be offered.

Asked whether the bali of a banana can be offered, the speaker says it absolutely can be. The Bali of banana, of cucumber, of bottle gourd, of kushmanda is the finest; of lemon, of coconut — the bali of all of these can be made.

Should two cloves be held for each chakra, or one?

There is no need for two cloves, the speaker says; keep only one. There is no need of a pair, because in this it is Bhagavati alone, and the samput here is of Bhagavati's pranavas. So taking one clove at a time, since there are thirty-three paaths, thirty-three cloves will be needed to complete one chakra. They may certainly be burnt at the end.

A listener asks whether two cloves should be taken in the hand for one completed chakra, and then two again for the next. There is no need for two cloves, the speaker says — keep just one. There is no need of a pair here, because in this it is Bhagavati alone, and the Samput being applied is of Bhagavati's pranavas. So taking one clove at a time: since there are thirty-three paaths, thirty-three cloves will be used in completing one chakra. And they can absolutely be burnt at the end. If a silver vessel is available it is excellent; otherwise in a clay vessel or whichever you like — a copper vessel, a brass vessel — placing camphor and everything in it, they can be burnt in the form of bali. This too is good, indeed very good.

At what count is the purashcharan of the Jayanti Mangala Kali mantra completed?

The Jayanti Mangala mantra is at five thousand, the speaker says, and in this way the purashcharan is completed for you at eleven thousand. A listener who has done twenty-one thousand is told that this is excellent, and that if he does that mantra independently with the full nyasa and the rest performed in the proper manner, it will be very good.

A listener says he has done 21,000 paath of the Jayanti Mangala Kali so far. The Jayanti Mangala mantra is at five thousand, the speaker says; in that way the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. is completed for you at eleven thousand. If you have done 21,000, that is excellent. And if you perform that mantra independently, having done the full Nyasa and the rest in the proper manner, it will be very good indeed.

How many Saptashati paaths should precede a prayoga for a desired end?

At the least it is good if a Satchandi is completed, the speaker says. You may use it in work after a Navchandi as well; but if you have done 108 paaths plainly, without samput, for the sake of obtaining Bhagavati's grace and offered them to Bhagavati, then after that you are authorised and may use it in work. You must have the adhikara, though — there must be diksha, of the Navarna and the rest.

Akshay Tanwar asks how many paaths should have been completed, by one whose Sanskrit recitation of the Saptashati is sound, before performing a prayoga for a desired end. The speaker calls it a very good question. At the least, if a Satchandi is completed, that is best. After a Navchandi Anusthan too you may put it to use in work. But if you have done 108 paaths of the ordinary kind, without Samput, for the sake of Bhagavati's grace, and offered them to Bhagavati — with the condition that you must have the AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner., you must have the Diksha of the Navarna and so on — then after that you are authorised, and only then should you go on to make use of it in work. Bhagavati then bestows her grace very well indeed.

Which name should be used in the sankalp?

Keep the sankalp in the same name by which you are called, the speaker says. There is no need of the rashi and so forth. If from the beginning you have been taking the sankalp in your pujan by your rashi name or your nakshatra name, then that is good and you should continue with that; otherwise give the name that is in common use.

Keep the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. in the very name by which you are called, the speaker says. There is no need of the rashi and the rest. If from the start you have been taking the sankalp in your pujan by your rashi name, or by your nakshatra name, then that is good — take it by that. Otherwise give the name that is in currency.

Can a woman perform one Chandi paath in a day?

She absolutely can, the speaker says. If the vidhi vidhan is known, if all the pronunciation is clear and there is the adesh of a guru, then why can she not do it? In Sanskrit, or in Hindi if she wishes — in Hindi too she may absolutely do it.

Asked whether a woman can perform one Chandi paath in a day, the speaker answers that she absolutely can. If the vidhi vidhan is known, if all the pronunciation is clear, and if there is the adesh of a guru, then why should she not be able to? In Sanskrit, or if she wishes in Hindi — in Hindi too she may absolutely do it.

Must one who fasts in Navratri sleep on the floor?

If your body has the strength then do bhumi shayan — on kusha, or on a blanket, or thicken the blanket. One should not sleep on a khat. If you do not sleep on a bed, that is best. And if you are sleeping raised because there is simply no room on the floor, or some such matter arises in the family, then there is no difficulty: sleep above, asking Bhagavati for forgiveness. But bhumi shayan is the best of all — a kusha mat on the ground, or a blanket.

Pranav Snab asks whether those who fast in Navratri and do not sleep raised may put a mattress down and sleep on it, or whether sleeping on a mat on the ground is compulsory. If your body is possessed of strength, the speaker says, then do bhumi shayan — on a Kusha Asana, or on a blanket, or make the blanket thicker. One should not sleep on a khat; if you do not sleep on a bed, that is best. And if you are sleeping above because there is no space at all on the ground, or some such matter exists in the family — there is a great deal of talk in families — then there is no difficulty: sleep above, having asked Bhagavati's forgiveness. But bhumi shayan is the finest of all: on the ground let there be a kusha mat, or a blanket; a blanket is good.

Which mantras of the Saptashati receive no ahuti?

Some mantras do not carry the name of the astra, and ahuti is not made with them. Ahuti is also not made with the vach lines — Rishi uvacha, Vaishya uvacha, Raja uvacha, Devah uchuh, all of these. And the mantra after the stuti of the fourth adhyaya, Shulin pahi no Devi, will not take ahuti either. In place of ahuti with these, either recite them only, or give ahuti of ghrita alone, or place a banana on a paan leaf and give that as the ahuti.

A listener asks how the astra mantras in the Saptashati are to be handled, noting that some mantras do not carry the name of the astra and yet no Ahuti takes place, and asks for a video on it. The speaker says it has now become late, so a whole video on the Saptashati is not possible today; if he gets time tomorrow he will make one. Ahuti is not made with the vach lines either — Rishi uvacha, Vaishya uvacha, Raja uvacha, Devah uchuh, all of these: with a 'vach' no ahuti is given. And the mantra that comes after the stuti of the fourth adhyaya, Shulin pahi no Devi, will not receive ahuti with these mantras. In place of ahuti with them, either do only the recitation, or give ahuti of ghrita alone, or else place a banana on a paan leaf and give that as ahuti. He adds that he will also make a separate video tomorrow.

Should the Sankat Nashan be repeated?

Yes — repeat the Sankat Nashan, the speaker says plainly.

Asked about the Sankat Nashan, the speaker tells the questioner to repeat it, without qualification.

Can the Ratri Suktam and Jayanti Mangala Kali be done together?

Do not do them together — do one, the speaker tells Pratibha. Otherwise so many devis will arrive that you will not manage them, and their share of devotion will fall short. There are prachand shaktis in each of the two. So do only one; it is always better to do the japa of one mantra at one time.

Asked whether the Ratri Suktam and Jayanti Mangala Kali may be done together, the speaker says not to do them together — do one of them. Otherwise so many devis will come that you will not be able to manage, he says, and there will be a shortfall in their share of devotion. There are prachand shaktis in each of the two. So do only one: at any time, doing the japa of one mantra at a time is best.

Is there an alternative to the five-grain lamp in the Bajrang Baan vidhi?

The speaker says that lamp is precisely for the prachand siddhi, if that is what you are doing. Otherwise a further video will be found on the Siddh Sabari Vidya channel — listen to that, where he has explained a different method.

A listener asks for some other lamp in place of the five-grain lamp in the Bajrang Baan vidhi, for prachand siddhi. That lamp is for prachand siddhi itself, the speaker says, if you are performing it. Otherwise, another video will be available to you on the Siddh Sabari Vidya channel; listen to it. There too he has explained a different method.

Is a havan required in the Tantrokta Ratri Sukta?

No problem at all if you cannot do it, the speaker says. If you do it, that is very good; if you do not, there is no problem.

Asked whether it is a problem if the Havan cannot be performed in the Tantrokta Ratri Sukta, the speaker says there is no problem at all. If you do it, it is very good. If you do not, there is no problem.

How is the dhooni made?

Let the cow-dung cake be kindled first, the speaker says; when the fire has taken hold fully, then guggul is dropped upon it while the mantra is being spoken. The smoke that comes out of that is the dhooni.

Answering Dev Sharma, the speaker says that the cow-dung upla should first be set alight. When the fire has fully caught, then the guggul is released onto it while the mantra is being uttered. The smoke that then comes forth is the DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space..

Can a twenty-one day sankalp be made in the Navratra?

It will not work like that, the speaker tells Ashish Kumar. The Navratra sankalp will be of nine days only. If you wish to do a twenty-one day observance afterwards, then in some other month, from the Ashtami, or from the Pratipada of the Shukla Paksha, run it right through twenty-one days — and which deity you wish to do what for should all be examined before doing it.

Asked whether a twenty-one day sankalp can be made and when the kanya pujan would then fall, the speaker says it will not be done in that way. The Navratra SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. will be of nine days only. After that, if you wish to do it, then in some other month, beginning from the Ashtami — or, if a twenty-one day observance is intended, from the Pratipada of the Shukla Paksha — carry it right through the twenty-one days. And whose, which deity's, and what you wish to do should all be looked at before doing it.

How awake is a temple where narbali once took place and goat bali still does?

It will be very jagrit, the speaker says. Such temples have great capacity; but people do not use that capacity well, do not employ it, forget it and abandon it. Then it comes to an end — the chetana of that kshetra which stays awake gradually passes into a state of sleep.

A listener says that in his region narbali used to take place in older times, and that goat bali is now offered at that siddha peeth, and asks how awakened the temple would be. Very jagrit, the speaker replies. Such temples have great capacity — but people do not make good use of that capacity, do not employ it, forget it all and leave it aside. Then it finishes. What finishes is the chetana that stays awake in that kshetra; it passes slowly, slowly into a state of sleep.

How is a coconut, kushmanda or lemon consecrated for bali?

If you go into the vidhan of consecration, the speaker says, then first do the pujan of the bali peeth, then astra pujan; in that the virachara mantras and the like must have been obtained, and if the guru has given the phatkar mantras into your ear that is excellent. Only then do the pujan of the yoginis, before the bali is given; then do the pujan of the bali, perform the pratishtha, and only then the chhedan, with its own rules at the time of chhedan. So much rule, he asks, how will you learn without diksha?

Asked how a coconut, kushmanda or lemon is consecrated for Bali, the speaker says that if you enter the vidhan of consecration then the whole thing follows. First do the pujan of the bali peeth, then the astra pujan; within that the virachara mantras and the rest should have come to you, and if the guru has given the phatkar mantras into your ear then that is excellent. Then do the pujan of the Yoginis, before giving the bali at all. Then do the pujan of the bali, perform the pratishtha, and only then the chhedan — and there are rules governing the moment of chhedan. So much rule, he says: how will you learn it without Diksha? It will not be done by the pratishtha vidhi alone; if you perform the pratishtha then all the complete procedures will have to be done, the subject of tarpan will arise at once, and the vidhan becomes intricate.

Which mantra is used for the havan in a Saptashloki Durga prayoga?

The one with which you are doing the samput, the speaker says — and that of the Saptashloki as well. Both will be used; the samput will have a separate havan of its own. In the video put out today the samput was with the Bhram mantra, so Bhram Swaha, Bhram Swaha would be separate, and then each mantra of the Saptashloki would have its own separate ahuti.

Asked which mantra the havan is done with in a Saptashloki Durga prayoga, the speaker says it is done with the very mantra with which you are performing the Samput. Its havan will happen and the Saptashloki's havan will happen too — both must be done. The samput will have a havan of its own, separately. As in the video heard today, he says, in which the samput was being done with the Bhram mantra: Bhram Swaha, Bhram Swaha, that would be separate; and then each mantra of the Saptashloki would receive its own separate Ahuti.

Does the pranava go only on the first shloka in the havan or samput?

If you are doing the samput with the pranava itself, the speaker says, then it will apply to all of them. There are two methods: you may give each mantra nine ahuti in turn, or, if you have done a hundred paath, do the havan of eleven paath as the dashansh. It is not necessary to give one ahuti of each mantra in sequence. You may give nine ahuti of the first mantra, then nine of the second, then nine of the third — and this is better. The pranava applies when you continue nine ahuti of each mantra in this way.

Asked whether the pranava is placed only on the first shloka in the havan or when applying the samput, the speaker first asks which mantra the samput is being done with. If the samput is being done with the Pranav itself, then it will apply in all of them. He then sets out the two methods. Reciting the Saptashloki you read it mantra by mantra, meaning you read the seven mantras together; having read the seven mantras once, that is one paath complete. When you come to the havan, either you give nine ahuti of each mantra, or, if you have done a hundred paath, you do the havan of eleven paath as the dashansh. It is not necessary that you go on giving one full ahuti of each mantra in turn — ahuti of the first mantra, then of the second, then the third; not that way. If you wish, give nine ahuti of the first mantra, then nine of the second, then nine of the third; this remains better. All the mantras may also be done independently in the havan in this fashion. When only one havan is to be done, as when they perform a Chandi havan, then one ahuti of each mantra goes on in sequence. So the Pranav will apply when you continue nine ahuti of each mantra.

How much japa of the Patni Manorama mantra should be done?

If it is japa you want to do, then do ten mala of japa of Patni Manorama, the speaker says, and then whatever paath is to be done, do it according to your own wish — five paath, seven paath; if within the nine days you can manage 108, that is excellent.

The speaker asks whether the listener is thinking of doing samput with Patni Manorama, or wants only independent japa. If japa is to be done, do ten mala of japa of Patni Manorama. And then do the paath that is to be done, according to your own wish — five paath, seven paath. However much paath you can manage within the nine days; if you complete 108, that is excellent.

Can the Durga Saptashati kavach be recited in Hindi?

Yes, it can absolutely be recited in Hindi, the speaker says.

Asked whether the Durga Kavach of the Saptashati may also be recited in Hindi, the speaker answers that it absolutely can.

What should someone afflicted by Rahu, with work failing and money lost, do?

Matters connected with Rahu have already been dealt with separately on the channel, the speaker says, and the best of them is this: worship Bhagavan Shiva, and do the shringar of Shiva's chaukhat. Choose a temple where the garbhagriha of Bhagavan Shiva has a chaukhat. Do this much and there will be great benefit, and swift benefit.

A listener says no work is coming off, money is being steadily lost, and he is afflicted by Rahu, and asks what should be done. If you are afflicted by Rahu, the speaker says, then — the subject connected with Rahu has already been treated separately on the channel, and the best matter in it is that you should worship Bhagavan Shiva and do the shringar of Bhagavan Shiva's chaukhat. Choose such a temple in which the garbhagriha of Bhagavan Shiva has a chaukhat. Do this much and there will be great benefit, and swift benefit. He adds that a video on the Shiv Kavach already exists.

The Chhinnamastika vidhan is deferred to the Gupt Navratri because its mantra makes the subject too long for now

It will not be possible this time, the speaker says, because the mantra it requires makes the subject a little long, and he does not think it right to put out so long a video now, with time short. Next time, or after the Navratra when time comes again, he will put it out — at the time of the Mother's Gupt Navratra.

On Chhinnamastika Ma, the speaker says the fuller subject cannot be given this time, because the mantra that would be involved makes the subject somewhat long. And he does not feel it right at present to put up so long a video; time is short. Next time, or when time comes again after the Navratra, he will put it out — at the time of the Mother's Gupt Navratri.

What should be done when the required materials are not available?

Do it with whatever means are available, the speaker tells Vikas. Sadhana and anushthan should be performed according to the means available in the place where one lives. By the rule it goes so far, he says, that if there is a lack even of fruit and leaves in that region, then make the offering mentally and complete the pujan that way.

Do it with the means that are available to you, the speaker says. In whatever place one lives, the sadhana and anushthan should be undertaken according to the means available in that place. By the rule it extends this far: if there is a scarcity even of fruit and leaf in that kshetra, then perform the pujan by making the offering mentally.

Can a sankalp for all four purusharthas be made with the 32 Nama mala mantra?

Yes, a sankalp for all four purusharthas can absolutely be made in the paath of the 32 Nama mala mantra, the speaker says.

Asked about making a sankalp for all four purusharthas in the paath of the 32 Nama mala mantra, the speaker says it can absolutely be done.

Can the Chandi paath be done without diksha?

If you are doing it in Sanskrit and have no diksha, the speaker says, then everything must be known thoroughly well, so that there is no error or fault in the pronunciation. One mala of the Navarna will pass without diksha. But for the Chandi paath one should at least, while practising, take upadesh from some Brahmin who performs Gayatri; or if there is an elder in the house who does sadhana and puja, take upadesh and permission from him. Doing it with permission taken will be best.

Asked whether the Chandi Path can be done without Diksha, the speaker says that if you are doing it in Sanskrit and have no diksha, then everything must be known thoroughly well, so that there is no error or defect in the pronunciation. One mala of the Navarna Mantra will do without diksha, he allows. But for the Chandi paath alone one should at least do this much: while practising, take upadesh from some Brahmin who performs Gayatri. Or, if there is some elder in your house who does sadhana and puja, take upadesh and permission from them — but doing it with permission taken will be best.

What should be done about two small shivlings when a Narmadeshwar is being brought?

Three shivlings should not be kept, the speaker says. Look at what the two small shivlings are, who they are and what the matter is; then bring the new one and only after that perform the visarjan of those two.

A listener who has two small shivlings and wants to bring a Narmadeshwar shivling is told that three shivlings should not be kept. And as for the two small shivlings — see who they are, of what sort, what the matter is. Having examined that, bring the new one, and only then perform the Visarjan of the two.

Can the Devi Kavach be recited and perfected independently?

Yes, the speaker says: the paath of the Devi Kavach can be done independently, and it can be made siddh.

Asked whether the Durga Kavach may be recited independently and perfected, the speaker says the paath can be done independently and it can be made siddh. It can be done, he repeats.

Which sadhana should be done in Navratri for a court case?

Do one of the two — the 32 Namavali, or Jayanti Mangala Kali — this Navratri, the speaker tells Anshul Raj Tiwari, since a matter of court and kachahri is present.

Answering Anshul Raj Tiwari, the speaker says to perform one of these two sadhanas this Navratra: the Durga 32 Names, or Jayanti Mangala Kali. He names the reason directly: because the matter of court and kachahri is present.

Does the Mother demand the bali of the wicked?

The Mother always demands the bali of the wicked, the speaker says. Those who create too much disturbance — she takes their bali as well. Her yoginis take them first; the Mother takes afterwards.

The Mother always asks for the Bali of the wicked, the speaker says. Those who make too much trouble — she also takes their bali. Her Yoginis take them first; the Mother takes them afterwards.

What should be done with the cloves added each day at the aarti?

The cloves you put in for the aarti — once the aarti is done and the fire in the lamp has gone quiet and cooled, go on collecting those cloves in one place, the speaker says. Make a powder of them, mix in kesar and the rest, and apply it as tilak every day after the Navratra. Whatever has burnt in the lamps has to be emptied out in any case.

A listener refers to the vidhan of the Devi aarti in which two cloves are added each day, and asks whether they should be left to accumulate in the same vessel. What you mean, the speaker says, is the cloves that will be put in for the aarti. When the aarti is done and the fire kindled in the lamp has gone quiet and cooled, go on gathering those cloves in one place. Make a powder of them, mix in kesar and so on, and apply it daily as tilak after the Navratra. Whatever has burnt in the lamps, he says, has to be emptied out anyway.

Can the deity be invoked and established with rice?

Yes, the speaker tells Hitesh Gauri, the avahan can absolutely be performed with rice and the establishment made; there is no problem in it. But the point that arises here, he says, is that if there are no flowers at all — the complete absence of flowers — then that is a matter for thought.

The avahan can absolutely be done with rice and the establishment made, the speaker says; there is no problem in that. But the matter that arises here is this: if flowers are absent altogether, if there are no flowers at all, then that is a subject for consideration.

What should be done before taking up a sadhana for the stock market?

For the stock market, the speaker says, first have the kundali analysed by some competent and learned jyotishi, and have your panchamesh, Rahu, bhagya and all of it examined, to see what the matter is and what will suit and what will not. Only then perform the sadhana connected with it, and there will be benefit.

For the stock market, the speaker says, first get a kundali analysis done by some competent, learned jyotishi. Have your panchamesh, Rahu, bhagya and everything of that kind examined and shown — what the situation is, what will be right and what will not. Only then perform the sadhana connected with it, so that there is benefit.

The Dashami sets in at 10:58, the ghat is moved after that, and the visarjan may be done after 12:00 noon

On the twelfth, after 11:00, the speaker says. The Dashami will set in at 10:58; the ghat is to be moved after that. The visarjan, if such a matter arises, may be done that day after 12:00 noon; otherwise, if in your region the farewell is not done on a Sunday, then leaving Sunday out, do it on Monday. That may also be done.

Asked on which day the ghat is to be moved and the visarjan performed this time, the speaker says: on the twelfth, after 11:00. The Dashami will set in — at 10:58 — and the ghat is to be moved after that. As for the Visarjan, if any such matter arises it may be done that day after 12:00 noon; and otherwise, if in your region the farewell is not done on a Sunday, then leaving Sunday aside, do it on Monday. That too can be done.

Of which metal should the havan kund be?

Always take a havan kund of tamra — of copper, the speaker says. Do not take iron, steel, any of these.

Asked of which metal the Havan kund should be, the speaker says always take it of tamra, of copper. Do not take iron, steel, none of those.

Can the Devi be worshipped directly without a Ganapati puja?

No, it cannot be done, the speaker tells Saksham. The pujan will be in sequence: guru, Ganapati, Bhairav ji, Hanuman ji, and only then Bhagavati. Otherwise, at the very least, Ganapati ji and Bhairav ji, and then Bhagavati.

Asked whether, in the nitya puja, the pujan of the Devi may be done directly without doing the Ganapati puja, the speaker says no, it cannot be done. The pujan will be in sequence: guru, Ganesha, Bhairava ji, Hanuman ji, and then Bhagavati. Otherwise, in the minimum too, Ganapati ji and Bhairav ji, and then Bhagavati.

What do new sadhaks need in order to take up the Atharvashirsha?

If new sadhaks are wearing the yajnopavita for the sake of the Atharvashirsham, then they should practise it, the speaker says — taking upadesh from some guru. Only the upadesh has to be taken; no separate special diksha is required in it.

If new sadhaks take on the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. for the sake of the Atharvashirsham, then they should practise it, the speaker says. Taking upadesh from some guru: in this only the upadesh has to be taken. There is no need in it of any separate, special Diksha.

What is needed to take up the Navarna mantra?

Take diksha from some guru, and then do it, the speaker says.

A listener asks about doing the Navarna Mantra. Take Diksha from some guru, the speaker answers, and then do it.

Can the nine-day fast be kept without ghat sthapana?

Yes, absolutely it can be kept, the speaker says. The seva and puja of Bhagavati can take place even without a ghat.

Asked whether the nine-day fast may be kept in the absence of Ghatasthapana, the speaker says yes, absolutely it can. The seva and puja of Bhagavati alone can happen even without a ghat.

How is the havan done for a Sahasranama anushthan?

If you perform a Sahasranama anushthan then the havan will be with the Sahasranama itself; a full 1008 ahuti is excellent. And if you cannot do that much, then give 108 ahuti of the ahuti belonging to its first name. Having recited the Sahasranama, if you do not wish to give ahuti with the Sahasranamavali, then give 108 ahuti of the first name alone.

If you perform an anushthan of the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., the speaker says, then the havan too will be with the Sahasranama itself — a full 1008 Ahuti is excellent. And if you cannot do that much, then take the ahuti belonging to its first name and give that 108 times. Having completed the paath of the Sahasranama, if you do not wish to give ahuti with the Sahasranamavali, then give 108 ahuti of the first name alone.

Is a gap left in the chaukhat for water drainage a problem?

No difficulty arises from that much, the speaker says.

A listener says an empty space has been left in the chaukhat for water to drain out. There is no difficulty from that much, the speaker answers.

Can the Narasimha mala mantra be recited?

Absolutely, the japa of the Narasimha mala mantra can be done, the speaker tells Rishikesh; the vidhan has also been given on the channel.

The japa of the Narasimha Mala Mantra can absolutely be done, the speaker says. The vidhan for it, he adds, has also been set out on the channel.

Should the pranava be prefixed to each of the seven shlokas in the ahuti?

If you are giving each shloka its ahuti separately — nine of the first, then nine of the second — then the pranava will apply in all of them. But if you are giving it while reciting the whole stotra, one ahuti of the first shloka, then one of the second, then the third and so on, then there will be no need at that time of applying the pranava.

The speaker says he has already made this subject clear to Vikas. If you are giving each shloka its ahuti separately — nine times for one shloka, then nine times for the next — then the Pranav will apply in all of them. But if you are giving it while reciting the whole stotra, giving one ahuti of the first shloka, then one of the second, then the third, going on in that way, then there will be no need at that time of applying the pranava.

Can a marble shivling be given visarjan after bringing a Narmadeshwar?

Yes — after bringing the Narmadeshwar, the visarjan of the marble shivling may be performed; there is no difficulty, the speaker says.

Asked whether, after bringing the Narmadeshwar shivling, a shivling of marble may be given visarjan, the speaker says it can be done and there is no difficulty in it.

Can the ghat and the akhand deep be served without fasting?

One does have to keep a fast, at least a little, for the seva of the ghat and the seva of the akhand jyot, the speaker says; their seva will not happen without the fast. Do not do it half-finished. Ask Bhagavati for the strength — Jagadamba, make us capable, so that we keep the fast and serve you in the proper manner. And if you cannot keep the fast, then do the nitya pujan, morning and evening, well and grandly; grace will be obtained in that too. It is not as though grace will not come in that.

Asked how one is to do the seva without fasting, the speaker replies that for the seva of the ghat and the seva of the Akhand Jyot one does have to keep a fast, at least somewhat. Their seva will not happen without the fast. Do not do it half-finished, he says. Ask Bhagavati for the capacity: Jagadamba, make us capable, so that we may keep the fast and serve you in the proper manner. And if you cannot keep the fast, then perform the nitya pujan, morning and evening, well and with grandeur. Grace will be obtained in that as well — it is not as though grace will not be received in that.

Can the worship of Gau Mata Surabhi be done?

You can do that of Gau Mata Surabhi, the speaker says.

Asked about Gau Mata Surabhi, the speaker says it can be done.

Can a daily Chandi paath be done without ghat sthapana?

Someone may do the Chandi paath every day in the Navratra without doing ghat sthapana, the speaker says. Panchopachar pujan, a sakshi lamp and a satvik bali — that is quite all right, and it can be done.

A listener asks about someone who recites the Chandi Path daily in the Navratra but does not perform Ghatasthapana. Panchopachar pujan, a witness lamp, satvik Bali — that is fine, the speaker says, quite fine. It can be done.

How is water consecrated?

For consecrating water one then has to learn the mudra, the speaker says, if you want it in the proper manner; and mudra cannot be displayed publicly. For mudra one should at the least be doing Gayatri, and then that subject will become clear. The whole vidhi of jal abhimantran in tantra brings mudra into it. But for the ordinary consecration of water, simply place the water before you and, looking at it with your gaze, with the feeling that the energy of the mantra is going into it, do the japa; and it will be consecrated.

For consecrating water one then has to learn the MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning., the speaker says, if you want it in the proper manner — a video-worthy quantity of it only arises when the matter of mudra comes up. For mudra one should at least be doing Gayatri, and then that subject will become clear. The display of mudra cannot be made public. The complete vidhi of jal Abhimantran in tantra brings mudra into it. And the ordinary consecration of water is simply this: place the water in front of you, and looking at it with your gaze, with the feeling that the energy of the mantra is entering it, do the japa. It will become consecrated.

What does it actually mean to say a diksha was received?

The speaker tells a questioner that his own account contradicts itself. He asks how the kuldevi gave the diksha — by appearing before him, in a dream, or by possessing someone's head. First learn clearly what diksha means, he says, and then say that diksha was given: merely saying it is not diksha. Even when a svapna diksha does happen, the upadesh of that mantra has to be received; only if the mantra carries upadesh is that diksha complete. When a guru gives that diksha he makes clear the whole vidhi of the mantra including its pronunciation, its mahatmya, and, if it is keelit, how it will be made nishkeelit.

A listener writes that he received the diksha of the Navarna Mantra from his kuldevi, completed a sankalp of eight lakh, that Baglamukhi Devi told him at the end that the mantra had become siddh, and that he does not know the vidhi. There is a contradiction in your very question, the speaker replies. You have written that the diksha came from the kuldevi — now, how did the Kuldevi give you diksha? Did she appear before you and give it, or give it in a dream, or give it by taking possession of someone's head? First learn clearly what Diksha means, he says, and then say that diksha was given; merely saying a thing is not diksha. Even when svapna diksha does occur, the upadesh of that mantra has to be received by you — only if the mantra carries upadesh is that diksha complete. The full meaning of diksha is that when a guru gives it, he makes clear the whole vidhi of that mantra including its pronunciation, what its mahatmya is, and, if it is keelit, how it will be made nishkeelit — all of that. Only then is it the diksha and upadesh of that mantra.

Why should a divine experience not be made public?

Either you have no shraddha in her, the speaker says. When Baglamukhi Ma told you in a dream that the mantra had become siddh, what justification is there for asking publicly that you do not know the vidhi? Where is the need of vidhi in that place, when you have already done eight lakh japa and the confirmation of the mantra's siddhi has been given to you? He is not saying it did not happen — in the field of sadhana, paralaukik activities are wonderful in themselves — but place such things in public spaces with thought: the loss will be yours.

Either you have no shraddha in her, the speaker says. When Ma Baglamukhi told you in a dream that the mantra had become siddh, what propriety is there in asking publicly here that you do not know the vidhi? Where is the need of vidhi in that place, when you have already done eight lakh japa and the confirmation of the mantra's siddhi has also been given to you there? Now you ask what its vidhi will be — think for yourself whether that is proper. If you have had a divine experience of this kind, then there is no propriety at all in saying it publicly; it should simply not be said. He is not saying it did not happen — in the field of sadhana, paralaukik activities are astonishing in themselves. But put such things in public places with thought: your own loss will follow. Everyone should be careful of what they are asking. Broadcast such experiences of yours, he says, and nothing goes from us; people will make sport of it, and the loss will be yours.

Did the great siddhas display their siddhis?

If you wish to do the sadhana properly again, then take its diksha and do it; then it will be proper, and receive that mantra from the mouth of some guru. Become Shakta-initiated. Here, without diksha, Bhagavati herself is said to be announcing that siddhi has occurred. The speaker says he knows this may offend and apologises in advance, and that many try to troll him for speaking on such matters — but the subject becomes one of manipulating people, because after hearing this fifty more will say the same happened to them, and a state of confusion is created.

If the sadhana is to be done properly again, then take its Diksha and do it — then it will be in the proper manner; receive that mantra from the mouth of some guru. Become Shakta-initiated. Here, without diksha, Bhagavati is being said to declare that siddhi has occurred. The speaker says the listener may feel hurt and he asks forgiveness for it in advance; many people try to troll him for speaking on these matters. But this becomes a subject of manipulating people: on hearing it, fifty others will say that such and such happened to them too, and a state of confusion is created. And in any case, if you have faith in that devi who gave the diksha and gave the confirmation, there is no justification for asking anywhere. He recalls a similar occasion when a sadhak related his whole experience — how he had darshan, how she manifested, what divine experience he had, how much he wept. People forbade him, several said, brother, do not tell all this on a public platform; nobody wished him ill. But that gentleman said, what is your problem, nothing of the sort happens, it is not some low siddhi that will go away by being told. Then tell me this, the speaker says: where did Vashishtha Muni go about displaying his Tara siddhi, saying we have accomplished Tara, that Bhagavati Tara is siddh to us — is there any such episode? Did Telang Swami go about displaying and declaring his capacity and siddhi, that we are Shiva himself and possessed of power with us? Or did Ramakrishna Paramhansa go about showing and telling? For the welfare of the world these placed their things before people up to a certain level, or their disciples and their people placed it, so that our welfare and yours might occur. You and I are not at that level for our divine things to be placed before everyone. He says he has spoken for the listener's own welfare; if the listener takes offence and runs off and abuses him sitting elsewhere, that is his own private matter.

Can the puja of the Dhanda yantra be done in Navratri?

Yes, it can absolutely be done in Navratri, the speaker says.

Asked whether the puja of the Dhanda Yantra may be done in Navratri, the speaker says it absolutely can.

Is a separate form of Lakshmi needed alongside Parvati?

The presence of the Lakshmi tattva is within Parvati ji herself, the speaker says; there is no need to take a separate form of her for it. Look at the forms of Ganapati ji and you will find several in which shaktis connected with Bhagavati Lakshmi stand as his shakti aspects. This, he says, is exactly why it is said that such things should not be discussed before ordinary people — they will be thoroughly frustrated, saying Lakshmi ji is his mother, how can you say such a thing.

The presence of the Lakshmi tattva is within Parvati ji herself, the speaker says; there is no need to take a separate form of her. Look at the forms of Ganesha ji and you will see that there are several forms of his in which shaktis connected with Bhagavati Lakshmi stand as his shakti aspects. And this is exactly why it is said that these matters should not be discussed before ordinary people: such a person will be wholly frustrated, saying Lakshmi ji is his mother, how can you say this. So this becomes a subject of tantra, and it is not a fabricated subject. But to be able to accept the subject of tantra one must also have a fit mentality and such viveka; only then will you discuss it and the other person understand — ah, so this is what rahasya is — and then he will listen. If he flees at hearing only this much and starts speaking crookedly, saying how can you speak so about Bhagavati Lakshmi, then on learning about that particular Ganapati his condition would be ruined.

The first-stage Kalka Yogini vidhan was withdrawn as too prachand, and the vidhan now in the PDF is the second stage

The next vidhan of the Kalka Yogini has been changed and put into that same video, the speaker says; look at the PDF. If you are doing it newly, then this vidhan is the second stage; the first-stage vidhan has been removed, because many people had begun to have all kinds of experiences from it — it was somewhat prachand and the matter in it was a little different. The second-stage one creates balance. The PDF currently uploaded is the second stage, and only japa is to be done according to that method.

The next vidhan of the Kalka Yogini has been changed and put into that same video, the speaker says; look at the PDF once. If you are doing it newly, then this vidhan is the second stage. The first-stage vidhan has been removed, because many people had begun to have all kinds of experiences from it — it was somewhat prachand, and the matter in it was a little different. What the second-level one does is that it creates balance. So the PDF currently uploaded is the second stage, and in it only japa is to be done, according to that same method.

What are the japa counts for the 32 Namavali and Jayanti Mangala?

Thirty-two thousand japa of the 32 Namavali, and eleven thousand japa of the Jayanti Mangala.

The speaker gives the two counts directly. Thirty-two thousand japa of the Durga 32 Names; eleven thousand japa of the Jayanti Mangala Kali.

Can one simply do lakhs of japa of the Baglamukhi mantra?

Baglamukhi is a Mahavidya, the speaker says, and if you have done the japa of a Mahavidya's mantra then you have taken its diksha — which diksha did you receive, the thirty-six syllable one directly, or a kramagat diksha? That matter is very different. Merely saying we have done several lakh japa does not make it so; you cannot compress Baglamukhi into one sentence. She is not one whose mantra can be seen somewhere, or obtained, or heard of from someone's experience, and then simply japa'd in lakhs.

Answering Anshul Raj Tiwari, who says he has only done japa of the Baglamukhi mantra, the speaker says that Baglamukhi is a Mahavidyas. And if you have done japa of a Mahavidya's mantra, then you have taken its Diksha — which diksha did you receive? Did you get the thirty-six syllable one directly, or is it a kramagat diksha? That is a very different subject. Merely saying that we have done several lakh japa does not settle it; you cannot compress Baglamukhi into a single sentence. Bhagavati Baglamukhi is not such a one that we saw the mantra somewhere, or it was obtained, or we heard someone's experience and japa'd it straight away in lakhs. No. There is a method to it, there is a vidhi. She is not merely a vidya, she is a Mahavidya. So observe the rule and discipline of the Mahavidya with faith, walk that road, complete the vidhan of the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. — then it will bear fruit and loosen the joints of your enemy, and only then will the right to use it in work come to you. If you have done it any old how, then do a lakh or even a crore and nothing will happen. It is not that nothing will happen — but what happens will not be proper.

Whether six lakh japa of the twelve-syllable mantra was done as an initiate or on one's own is asked before anything further is said

The speaker asks Anshul Tiwari one more thing: if he has done six lakh japa of the twelve-syllable mantra, did he do it as an initiate, or on his own?

The speaker puts a further question back to the listener. You have done six lakh japa of the twelve-syllable mantra — did you do it as one initiated, or did you do it on your own?

What should be done if the kula Brahm baba's sawari comes of its own accord?

If they come of their own accord, then they should be entreated, the speaker says. If the kula's Brahm has begun coming and you wish it not to come upon the body, then have the elders of the house entreat them; only by requesting can they be stopped — please do not come upon the child's body. If they are coming upon dharma, that is, no one has driven or goaded them wrongly, no oath has been laid on them, and they come of their own gladness, then do not stop them harshly. Say it not in anger but in gladness, and ask them to come only once a year on the day of their annual puja, and otherwise only when there is some very great calamity, when life itself is in danger.

If they have come of their own accord, then they should be entreated, the speaker says. If the kula's Brahm has begun coming and you wish that it not come upon the body, then get the elders and old people of the house to entreat them. Only by requesting can they be stopped: please do not come upon the child's body. If they are coming upon dharma — that is, no one has driven or goaded them wrongfully, no oath of that kind has been laid on them, and they are coming of their own gladness — then do not stop them in that hard manner. Not in anger; speak to them in gladness, entreat them, saying come only once in the year on the day of your annual puja, and come then when some very great calamity or misfortune occurs, when life itself is in danger; come then and give us your will. Say it in that fashion and they will certainly agree. But if, without entreaty, the matter goes straight to quarrelling and fighting or something of that fierceness, then they will not agree.

How many purashcharan should be completed for the twelve-syllable mantra?

If the mantra was taken from someone, then complete its purashcharan in the proper manner under their guidance, the speaker says. Having done the twelve-syllable one, you should complete at the least four purashcharan of it. And if the mantra is not giving its effect, if it is not becoming siddh even after doing the siddhi, then both the cause and the remedy are known to the guru who has accomplished it — so speak once to the competent sadhak from whom you took it.

If you had taken the mantra from someone, then complete its PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. in the proper manner under their guidance, the speaker tells Anshul Raj Tiwari. Having done the twelve-syllable one, you should complete at the very least four purashcharan of it. Whether it is without the other vidyas or along with other vidyas, there is a great deal involved — so speak once to the one from whom you took it, whom you describe as a competent sadhak. If the mantra is not giving its effect, if it is not becoming siddh even after performing the siddhi, then both the cause and its remedy are known to the guru who has accomplished it.

Can forty or fifty pishachas live in one body?

One pishach is enough to finish the story, the speaker says. If forty or fifty were in the body, the belly would be the very kshetra of Mahadev Mahakal, of Mahakali — it would be a shamshaan. As three or more people constitute a crowd under section 144, so if more than three or four prets and pishachas enter a body, that body has become the equal of a cremation ground; with forty or fifty there would be a very old shamshaan present. He says it is not a joking matter. If someone has told you it is forty or fifty, nobody survives eating that much. Secondly, there are many shaktis that create the illusion of being more than one — they may be one or two but will change form so much that a person goes mad thinking there are many. First meet some competent learned person and lay the whole matter open before them.

A listener writes that forty or fifty pishachas are in his body. If forty or fifty Pishach are going to live in the body, the speaker says, then one pishach is quite enough to finish the story. You have written forty or fifty are in your body — then your belly has become the very kshetra of Mahadev Mahakal, the kshetra of Mahakali; it has become a Shamshaan. As under section 144 more than three men should not gather, and it is counted a crowd, so likewise if more than three or four prets and pishachas come into someone's body, that body has become the equal of a cremation ground. And you have written forty or fifty — then a very old shamshaan would be present there. This is not a matter for jokes, he says; he is speaking the truth. Secondly, there are many shaktis that put before you the illusion of their being more than one. They will create the illusion of forty, even of a hundred, when they are one or two; but they will change their form so much that the person goes mad and it seems to him that there are ever so many things. So first meet some competent learned person and make the whole matter of these danavas clear before him, open the secret. And think: if that much really were so, you would understand the fluctuation of energy — you would not be in a condition to speak to anyone at all. One or two ruin the condition, and you have written forty or fifty.

What must accompany the purashcharan of a tantrokta mantra?

For performing the purashcharan of a tantrokta mantra, everyone should do tarpan, marjan and havan, the speaker says. In a vaidik mantra, he says, women cannot do it.

For the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of a tantrokta mantra, everyone should perform TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., Marjana and Havan, the speaker says. In a vaidik mantra, he states, women cannot do this.

Which anushthan should a man do for marriage?

Do the Patni Manorama Dehi mantra, the last one of the Argala, the speaker says. And if in your life you complete seven thousand japa of the Saptashloki, then by doing one purashcharan each of the samput mantra you can use it in marriage, in wealth, in every matter. He says he has stated this many times.

Asked which anushthan a man should perform for marriage, the speaker says to do the Patni Manorama Dehi mantra — the last mantra of the Argala Stotra. If you complete seven thousand japa of the Saptashloki in your life, then in marriage, in wealth, in every matter you can perform one PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. each of the Samput mantra and put it to use. He has said this many times, he adds.

Can an anushthan be done when an aunt died a month ago?

If in the following moment the varshiki has been completed, and the matter of sutak does not apply in your household, then it can absolutely be done, the speaker says. If the varshiki has not been done and you had to observe the full thirteen days of sutak, then take the full information about the further matter according to your own custom, there, and only then decide whether it can be done or not.

A listener says that in the family, across four or five generations, an aunt died a month ago. If the Varshiki has been completed and the matter of Sutak does not apply in your household, then it can absolutely be done, the speaker says. If the varshiki has not taken place and you had to observe the full thirteen days of sutak, then obtain the full information on the further question according to your own custom, there, and only then do it — determining whether you can or cannot.

How does one know that a kavach or stotra has become siddh?

When any mantra, stotra or kavach becomes awakened and siddh, the speaker says, its energy becomes present in our aura. You will yourself become full of chaitanya. Hunger will not come as it does on ordinary days. Its energy will be such that the capacity to keep going comes easily within you. Your control over your own vasanas will grow considerably. Your intellect will not be soiled; a divine buddhi will keep illuminating within you. And when you go into the half-conscious, half-sleeping state you will see divine moments, divine lokas, divine light, divine shaktis and their coming and going. These, he says, are what are called the very lowest experiences in siddhi — but they will give you the sense that the mantra has become awakened and conscious.

When any mantra, stotra or kavach becomes jagrit and siddh, the speaker says, its energy comes to be present in our aura. You yourself become full of chaitanya. Hunger will not be felt as on ordinary days. Its energy will be so great that the capacity to keep moving will come within you easily, so that you can walk about comfortably. To a very great extent there will be control over your own vasanas. Your intellect will not be soiled, and a divine buddhi will be illuminated within you again and again. And along with that, when you enter the half-conscious, half-sleeping state, some divine moment, divine loka, divine light, divine shaktis and their coming and going will be seen by you. All of these, he says, are what are called the very lowest of the experiences in siddhi — but they will give you enough of a sense that yes, the mantra has become awakened and conscious. And when you put it to use in work many times, it increases the intuition: you come to know how it is to be done. As with the subject of the video put out today, in which the Saptashloki is recited with the samput of Kaal Bhairav's single-syllable mantra — this, he says, will not be found written anywhere in any tantra text, that it had to be done with the samput of Kaal Bhairav's ekakshari. When you accomplish some siddhi, that kind of development takes place in your brain of itself. Those are paralaukik activities; you begin to understand everything, how and what is to be done here. That you can do as your own self-experiment with confidence, without any tiryak effect. As, if someone in your house falls ill — you have, say, accomplished a whole kavach — and now someone has a pain in the stomach, at that moment your mind will work: yes, here, with which devi's mantra, or with which of their name mantras, with which samput or vidhi the paath is to be done, whether a lemon is to be cut or what is to be done. Whether the thought is there or not, you will begin to sense it. And how will that happen? By the effect of that mantra.

Why does mere counting of the japa not produce the effect?

If it has not become conscious, if its awakening has not happened — and that is what happens when you merely count it out and complete it any old how, shifting it here and there — then that effect will not come, the speaker says. But if you do it in accordance with the vidhi, in the proper manner, with samarpan, then it will certainly happen.

If the mantra has not become chaitanya, if its awakening has not taken place, the speaker says, that will be because you merely counted it out and finished it any old way, moving it about here and there. Then the effect will not come. But if you do it in accordance with vidhi, if you do it by the proper method, if you do it with samarpan — then it will certainly happen.

Can a disease already present in the body be destroyed by sadhana?

When a disease has already arisen in the body, the speaker tells Aman Arora, the avichar is destroyed but the disease is not destroyed. If it has damaged some organ, it is not possible to set that right again.

When a rog has already arisen in the body, the speaker says, the avichar is destroyed; the rog is not able to be destroyed. If it has damaged some organ, then it is not possible to make that right once more.

Can the kavach of more than one deity be perfected?

Yes, the siddhi of the kavach of more than one deity can absolutely be done, the speaker says; you may accomplish and keep three or four of them.

The siddhi of the Kavach of more than one deity can absolutely be done, the speaker says. You may accomplish and keep three or four of them.

Who has the right to worship the Shri Yantra?

Without diksha in the Shri Kula, the speaker tells Komal Parewa, no one can be entitled to its pujan. Ordinarily you may do this much: perform their abhishek daily with the Tantrokta Devi Suktam and do the shringar. Their grace and blessing will remain through that too. And if someone in the family takes diksha in the Shri Kula, learns the whole subject in the proper manner and then performs their pujan, that is excellent.

Without Diksha in the Shri Kula, no one can be an adhikari of the pujan of the Sri Yantra, the speaker says. Ordinarily you may do this much: with the Tantrokta Devisuktam, perform their abhishek daily and do the shringar. Through that too their grace and blessing will remain. And if someone in the family takes diksha in the Shri Kula, learns the entire subject in the proper manner and then performs their pujan, that is excellent. He adds that if a pandit has said everything can be done, then by all means do the pujan and paath.

How should a coconut bali be broken?

A new coconut is not to be given with the khadga, the speaker says; it is to be dashed down and broken, as it is done, the way one breaks it by hand. According to one tantra text the bali is broken with one hand alone. This two-handed practice that has come into currency — he says he is stating what is shastrokta, what is absolutely written: the coconut is to be broken with one hand alone, with the right hand alone. With one hand.

The bali of a new coconut is not to be given with the khadga, the speaker says; it is to be dashed down and broken, in the way it is done, as one breaks it by hand. According to one tantra text, the Bali is broken with one hand alone. As to this two-handed practice that has come into use — he says he is speaking a shastrokta matter, speaking what is absolutely written. The coconut is to be broken with one hand alone, with the right hand alone. With one hand.

What if a Mahishasura Mardini vigraha has been installed by mistake?

Absolutely do the Durga puja, the speaker tells Shivam Bhattacharya; there is no such difficulty that it cannot be done. But if even a little ugrata begins to increase in your house, then look at the further matter. If bali is offered in your house, then there will not be that much difficulty.

A listener says he has installed a vigraha of Mahishasura Mardini by mistake and asks whether it would be proper to do a small, proper Durga puja at home. Absolutely do the Durga puja, the speaker says; there is no such difficulty that it cannot be done. But if even a little ugrata begins to increase in your house, then look at the further matter. If Bali is offered in your house, then there will not be so much difficulty.

When can the Sankat Nashan be begun after a death in the family?

Let the sava mahina of sutak be completed, the speaker says; after that you can do it.

A listener who has previously completed the Namavali and the Mahavidyas in sequence says he had thought of starting the Sankat Nashan. Let the sava mahina of Sutak be completed, the speaker says. After that you can do it.

What restrictions apply to a pregnant woman?

A pregnant woman should not give bali — she should not give bali at all, of any kind, the speaker says. And once past three months she should not even go into the pujan sthan; she should offer her pranam from a distance. Japa and svadhyaya, stuti and mantra paath she should do sitting on her own asana, wherever she is. Puja and paath are not to be given up; only going to the pujan sthan is. Everything else she may do — and bali and the like are not to be given.

A pregnant woman should not give Bali, the speaker says. Asked what kind, he says she should not give bali at all. And once she is more than three months along, she should not even go into the pujan sthan; she should offer her pranam and so on from a distance. Japa and svadhyaya, stuti, mantra paath — these she should do sitting on her own asana, right where she is. Puja and paath are not to be abandoned; only going to the pujan sthan is not to be done. For the rest she may do everything, and bali and the like are not to be given.

Can a havan be done on cow-dung cakes placed over sand?

Yes — placing the cow-dung upla over the sand, it can be done with cow dung, the speaker says.

Asked whether a Havan may be performed on cow-dung cakes laid over sand, the speaker says that placing the cow's upla over the sand, it can be done with cow dung.

Will a Saraswati kavach recited in Hindi become siddh?

The Saraswati kavach in Hindi will not become siddh, the speaker says. But it is certain that if the Saraswati kavach even in Hindi becomes committed to memory, its effect will certainly become full of bhaav. It is not that its protection will not be there, or that it will not protect you; it absolutely will. And often, doing a thousand or two thousand paath in Hindi, the thing will become so clear to you that the Sanskrit will begin to come of itself; from the very first paath your Sanskrit will be clear as to what the pronunciation is, if you have done so much in Hindi.

The Saraswati kavach that is in Hindi will not become siddh, the speaker says. But this is certain: if the Saraswati Kavach even in Hindi becomes committed to memory for you, then its effect will certainly become full of bhaav. It is not that it will simply give no protection, or that it will not protect you — it absolutely will. And know this too, he says: it often happens, as the questioner also wishes, that you will do a thousand paath, two thousand paath in Hindi, and while doing the paath in Hindi that thing will become so clear to you that the Sanskrit will begin to come of itself. From the first paath your Sanskrit will be clear as to what the pronunciation is, if you have done that much in Hindi.

Can there be a kuldevi when the kula devata is Hanuman ji?

Yes — if the kula devata is Hanuman ji, there can absolutely be a kuldevi as well, the speaker says.

Asked whether, when the kula devata is Hanuman ji, there can also be a kuldevi, the speaker says there absolutely can be.

No disciples are being made at present; the subjects explained on the channel are prachand enough to practise with shraddha

There is no such matter at present that he should meet anyone or make disciples, the speaker tells Gaurav Srivastava. A great many subjects have been explained on the channel — listen to them, and practise the one in which you have shraddha. They are all prachand and full of capacity in themselves.

There is at present no such matter that he should meet someone or make disciples, the speaker says. A great many subjects have been set out on the channel; listen to them and do the one in which your shraddha lies. All of them, he says, are prachand and possessed of capacity in themselves.

Why is a pregnant woman forbidden the pujan sthan?

Going to the pujan sthan is forbidden because the level of energy there is never balanced or of one kind, the speaker says, and the growth of the child in the womb needs stability. He compares it to a doctor forbidding repeated ultrasounds because of the effect of radiation on the child's brain: in your pujan sthan there is the dwelling of devis and devatas and shaktis and their coming and going, so it too is a field of energy. Because of the presence of the devatas' energy, the jeevatma that has come into the body and is about to assume its form will face difficulty. And the second, shastrokta view is that from the third or fourth month, since it is a woman's body with a child in the belly, some fluid or other keeps issuing from the body, so the possibility of the body being impure remains; if in such a state a touch occurs to some object or to the deities in the pujan sthan, that too will incur a dosha.

Going to the pujan sthan is forbidden, the speaker says, because the level of energy at a pujan sthan is never balanced or always of one kind. And the growth of the child in pregnancy requires stability. Why does a doctor forbid repeated ultrasounds, he asks — in rare cases where some trouble has arisen you are told to have one, and even there the doctor says it will affect the child's brain; it is a field of radiation. So too your pujan sthan: there is the dwelling of devis and devatas, the dwelling of shaktis and their coming and going, so it too is a field of energy. Just as radiation is not visible and can be measured with a particular instrument, so likewise, because of the presence of the devatas' energy, the jeevatma that has come into the body and is going to take on its own form will face difficulty. And the second shastrokta view, he says, is that from the third and fourth month, since it is a woman's body and there is a child in the belly, some fluid or other keeps coming from the body, so the possibility of the body being impure remains; and if in such a state a touch of some object or of the deities occurs in the pujan sthan, that too will incur a dosha, and there is loss in that as well. For these reasons it is forbidden to go to those places. But certainly do the stuti paath — in pregnancy the whole paath is to be done. Recite the Gita ji, recite the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., do stuti; there is no prohibition on that. Only do not touch any divine objects, in that time, from after the third and fourth month.

How should the nyasa of the Datta Vajra Kavach be performed?

Exactly as the vidhi of the nyasa is given in the Datta Vajra Kavach, in that same way it is to be done — at the beginning and at the end both. There is no need to make any change in it.

Just as the vidhi of the Nyasa is given in the Datta Vajra Kavach, the speaker says, exactly in that manner it is to be done. At the beginning as well as at the end. There is no need to make any alteration in it.

Where in the sequence does the name-smaran of the 64 Yoginis come?

The name-smaran of the 64 Yoginis is done after Bhairav ji, the speaker says: Ganapati ji, Bhairav ji, then the 64 Yoginis.

The name-smaran of the sixty-four Yoginis is performed after Bhairav ji, the speaker says. The order: Ganesha ji, Bhairava ji, then the 64 Yoginis.

What should be done for a disease that is going to be cured?

If the disease is one that is going to be cured, then complete the purashcharan of the Saptashloki, the speaker says, and then separately do a thousand japa of the rog-nashak mantra that is in Durga Saraswati, the roga-nasheshan mantra; and then recite the complete paath daily with that as samput.

If the rog is one that is going to be cured, then complete the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of the Saptashloki, the speaker says. Then do a separate thousand japa of the rog-nashak mantra that stands in Durga Saraswati — the roga-nasheshan mantra. And then, with that, recite the complete paath daily.

Should the shikha ever be cut?

Everyone knows that the choti is not to be cut, the speaker says: the shikha will not be cut in any condition whatever. He describes a man who went after cutting off a shikha, asking how purification will happen if the shikha is not cut, and the village people joining in — because the village people do not keep a shikha themselves, so they ask how this man's shikha may be allowed to remain. When my shikha cannot exist, then nobody's shikha shall exist. That is exactly it, he says: this is what is called dvesha; in the shastras this very thing has been called dvesha, and it is out of jealousy.

Everyone knows that the choti is not to be cut, the speaker says: the shikha will not be cut in any state whatever. And a fellow is saying, how will purification happen if the shikha is not cut, and he has set himself against cutting off the shikha. The village people too have joined in — since the village people do not keep a shikha, they ask, brother, how is this man's shikha to be allowed to remain? When my shikha cannot exist, then nobody's shikha shall exist. That is precisely the matter, he says. This is what is called dvesha; in the shastras this very thing has been called dvesha. It comes of jealousy.

Can the Kubjika kavach be done?

Yes, the Kubjika kavach can absolutely be done, the speaker says.

Asked about the Kubjika kavach, the speaker says it can absolutely be done.

Can the samskaras of anulom varna sankar be performed?

The matter of loma, anulom, varna sankar and the like, the speaker tells Sanjay Yadav, can absolutely be done if it proceeds along with the prayashchitta vidhi and there is such a sankalp.

A listener asks whether the samskaras of anulom varna sankar can be performed, and what if their parents are far away. The matter of loma, anulom, varna sankar and so on, the speaker says, if it goes along with the PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. vidhi and there is a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. of that kind, can absolutely be done.

Can consecrated water be given for severe abdominal pain?

If the pain is your own and you have not previously done the purashcharan, then it will not happen, the speaker says; in that case you should take someone's help.

Asked how water is to be released for someone in severe abdominal pain, the speaker says that if the pain is one's own and no PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. has been done beforehand, then it will not work. In that case you should take the help of someone else.

What should a vegetarian family do whose kuldevi takes a goat bali?

See who can be the receivers of that bali, the speaker tells Vashishth Yadav, and give it to those people after the bali has been offered. Ordinarily the bali prasad of a kuldevi or kula devata should be taken only by the people of the kula parampara — but if you no longer eat it at all, then there is no question of compulsion. Perform the bali at such a place where such people are present and have the right, so that they can eat it. It is not quickly possible to find a middle way in this. And if the kuldevi has a laag attached to her, then it will attach to those who eat it as well, and then a puja will have to be offered there too before they are pacified.

A listener says his whole family is vegetarian and a goat bali is offered to their kuldevi, and asks for guidance. See who all can be the ones to accept that Bali, the speaker says, and give it to those people after the bali has been offered. Ordinarily the bali, the bali prasad of a Kuldevi or kula devata, ought to be received by the people of the kula parampara alone. But if you people no longer eat it at all, then there is no matter of compulsion in it. Perform the bali in such a place where such people are present and where they have the right, so that they can eat it. It is not quickly possible to find a middle path in this. And if there is a matter of Laag with the kuldevi, then it will attach to those who eat it as well, and then a puja will be offered there too before they are pacified.

Is there an alternative to actually killing the goat?

There is also the matter that after the bali is offered the animal is taken and given samadhi, and there is a fixed place for that. And there is the ear-cutting practice too, the speaker says: since they do not eat it at all, bring the bali, have the sankalp and the rest done, and only a little of the ear is cut, so that what falls, falls on the bali peeth; the whole vidhan is completed in that itself, offering it to Bhagavati, and the goat is taken and released in a forest. Whatever is to become of it, let it. It has then become Bhagavati's, become your kuldevi's. This is one option — but it should be done only after seeing what kind of ugrata the kuldevi has, and whether she will agree to it after being entreated.

There is also the further matter, the speaker says, that after the bali has been offered the animal is taken away and given samadhi, and there is a fixed place for that. And there is a great deal of this ear-cutting matter too: since they do not eat it at all, then bring the Bali, have the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. and the rest performed, and only a little of the ear will be cut, so that what falls will fall on the bali peeth; and offering it to Bhagavati the whole vidhan will be completed in that itself, and that goat will be taken and released in a forest or the like. Whatever is to happen to it, let it happen. It has become Bhagavati's then; it has become your Kuldevi's. This matter also exists. It is one option — but it should be done only after seeing the kuldevi, seeing what kind of ugrata she carries, and whether she will agree or not agree after being entreated.

Do Brahmins offer bali to their kuldevi and kula devata?

In today's time everything is being offered, the speaker says. The reason: where have people kept their own kuldevi and kula devata protected? They worshipped others and others; so now the devi and devata of the kula have come to the fore in their primacy, and therefore Brahmins too have to give bali.

Asked whether Brahmins have a kuldevi and kula devata to whom bali is offered, the speaker says that in today's time everything is being offered. The reason, he says, is this: where have people kept their own Kuldevi and kula devata protected? They worshipped this one and that one. So now the devi and devata of the kula have come forward with primacy — and therefore Brahmins too have to give Bali.

Can the Kubjika Stotram be recited without a guru's diksha?

It can be done in limited measure, the speaker says.

Asked whether the Kubjika Stotram can be recited without a guru's Diksha, the speaker says it can be done in a limited measure.

On which day can the Krishna kavach be perfected?

The Krishna kavach can be made siddh on the day of Ekadashi, the speaker says; and it can be made siddh on the day of Ashtami.

The Kavach of Krishna can be perfected on the day of Ekadashi. And it can be perfected on the day of Ashtami as well.

How is the havan of a kavach performed?

Write out separately all the names that are in the kavach, and give the ahuti with those names, the speaker says. Ahuti will not be made with the shloka.

Write down separately all the names that occur in the Kavach, the speaker says, and give the Ahuti with those names. Ahuti will not be given with the shloka.

Which is better — a thousand paath of the 32 Nama or a sava lakh of the Navarna?

This has become like asking whether we should drink amrit or go to the kalpavriksha and ask of the kalpavriksha, the speaker says. Both have their own importance and their own capacity. Where the Navarna mantra is the mantra-raj, there Bhagavati Jagadamba herself says in the mahatmya of the 32 Namavali that it is for the removal of every kind of sankat that the 32 Namavali exists. Both have their own importance. The Navarna is a mahamantra. Do not compare the two.

A listener sets a thousand paath of the 32 Nama against a sava lakh of the Navarna. This has now become like asking, the speaker says, whether we should drink amrit or go to the kalpavriksha and ask of the kalpavriksha. Both have their own importance and their own capacity. Where the Navarna Mantra is the mantra-raj, there Bhagavati Jagadamba herself says in the mahatmya of the Durga 32 Names that it is for the removal of every kind of sankat that the 32 Namavali exists. Both have their own importance. The Navarna is a mahamantra. Do not compare the two.

Why does ugrata increase after starting the names of the 64 Yoginis?

The listener has offered clove bali, and lemon bali on Tuesday and Saturday — even one lemon, but he has offered it. If you do the name-japa and so on without bali, the speaker says, their capacity will certainly come and their energies will certainly come, but without bali they will not be balanced. The bali of lemon, of clove, of nutmeg, all of these can be done.

Hemant Soni says that ugrata increased when he began the names of the sixty-four Yoginis of Tripura Sundari Ma; he has offered clove bali, and on Tuesdays and Saturdays lemon bali too — one lemon, but he has offered it. If you do the name-japa and the rest without Bali, the speaker says, their capacity will certainly come, their energies will certainly come. But without bali they will not be balanced. The bali of lemon, of clove, of nutmeg, all of these can be performed.

Does a vegetarian who pays for a bali incur the dosha of killing?

There is no such thing, the speaker says. But if you are offering bali to bhoot-pret, then not only dosha but everything will attach. It depends on where the bali is being offered, what its condition is, what the matter is.

Asked whether a vegetarian who gives money towards a bali will incur the dosha of jeev hatya, the speaker says there is nothing of the sort. But if you are offering Bali to bhoot-pret, then not merely dosha but everything will attach. Where the bali is being offered, what its state is, what the matter is — it depends on all of that.

Who is Sati Banni Mata?

Banni Mata has been called a form of Bhadrakali, the speaker says. He has said many times that the Jayanti Mangala Kali mantra is the finest for those whose kuldevi is Banni Mata, because Bhadrakali comes within it. Names get corrupted and become different; and since Sokha Baba and Gauraiya Baba are worshipped alongside both, it is understood that the shaktis are one. Even if by distinction one takes them as two, still the form is held to be that of Bhadrakali; and in the Kashi kshetra, where the temple stands, the same form is held — Bhagavati Bhadrakali present in the patal kshetra.

Asked who Sati Banni Mata is, whether Durga ji or Kali ji, and noting that their kuldevi Banni Mata has been called a form of Bhadrakali, the speaker says he has stated many times that the Jayanti Mangala Kali mantra is the very best for those whose kuldevi is Banni Mata. Names get corrupted and become different, he says. And because Sokha Baba and Gauraiya Baba are worshipped alongside both, it is understood that the shaktis are one. Yet even if by distinction one accepts two, the form is still held to be that of Bhadrakali. In the Kashi kshetra too, where the temple stands, this same form is held: the form of Bhagavati Bhadrakali present in the patal kshetra. So the Jayanti Mangala mantra is the finest for them, because Bhadrakali also comes within it.

In the organised anushthan the sankalp and paath are performed on behalf of all who join, and the divinity increases by that seva

Knowing beforehand how many people will come, it gets done well within that, the speaker says. We get the opportunity of seva, and in that seva the sankalp and paath and so on are performed on behalf of all of you, and by that the divinity increases further. The uplift of Sanatan, he says, is happening here through full cooperation.

Knowing in advance how many people will come, it is done well within that, the speaker says. We get the opportunity of seva, and in that seva the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. and the paath and so on are performed on behalf of all of you — and by that the divinity increases further. So the uplift of Sanatan, he says, is taking place here through full cooperation. There is no other particular matter present in it.

Can the Durga Ashtakshari mantra be done without diksha?

This Durga Ashtakshari mantra is in itself an Ashtakshari vidya, the speaker tells Mrigendra Rajput, and he never tells anyone to do mantras without diksha. The reason: until there is diksha this cannot be done as an independent mantra alone, because it comes within the vidya krama. You may do the nama mantra; but the full Ashtakshari mantra cannot be done in that way. At the least take upadesh from some competent sadhak and do it with that. And in any case there are so many things to do — a mantra alone is not done independently in that fashion.

This Durga Ashtakshari mantra, with the pranava, is in itself an Ashtakshari vidya, the speaker says. So without Diksha he never tells anyone to do the mantras. The reason is that until there is diksha, this cannot be done merely as an independent mantra — it falls within the vidya krama. So you may do the nama mantra. But the full Ashtakshari mantra cannot be done in that way. At the very least take upadesh from some competent sadhak and do it having taken that upadesh. And otherwise there are so many things to do; a mantra by itself is not performed independently like that.

What does the upadesh of the Ashtakshari carry with it?

Suppose someone receives the diksha of the Ashtakshari, the speaker says: the guru will not give the Ashtakshari diksha alone, but will give upadesh with it. He will say that the form of Bhagavati as the Ashtakshari, according to the Ashtakshari mantra, has this dhyana mantra — the mantra beginning Kalabhra Brahma and so on will be its dhyana mantra, and you are to meditate with this mantra. Then, since her Bhairav is Ruru Bhairav, the guru will separately give the Ruru Bhairav mantra, his tryakshari or panchakshari. After that, if the Ashtakshari is carried further — whether the yogini is to be present in it, whether the yogini pujan will be done, whether the bali in the dakshin and ishan corner is to be given after the japa — then if that is to be given, the guru will give three more mantras for it.

In the upadesh, the speaker says, it is precisely this that is told. Suppose someone receives the Diksha of the Ashtakshari: the guru will not give the diksha of the Ashtakshari alone, but will give upadesh along with it. He will say that the form of Bhagavati that is the Ashtakshari, the form that goes according to the Ashtakshari mantra, has this dhyana mantra — the mantra beginning Kalabhra Brahma and the rest will be the dhyana mantra in it, and by this mantra you are to do the dhyana. Then, since her Bhairava is Ruru Bhairav, you will have to do his along with it, and the guru will give you the Ruru Bhairav mantra separately, his tryakshari or panchakshari mantra. After that, if in the Ashtakshari other matters are carried further — whether the Yogini is to be present in it or not, whether the pujan of the yogini will take place in it or not, whether the matter of the Bali of the yogini in the dakshin and ishan corner is to be given after the mantra japa or not — then if that is to be given, the guru will give you three more mantras for it.

What minimum does a guru give along with the Ashtakshari?

If not the whole of it, then at the least the guru will certainly give three things: Durga ji's kavach — not the Saptashati Chandi kavach, but the Durga kavach that goes with the Ashtakshari — and Bhairav ji's mantra. And he will give one adhyaya of the Saptashati, whichever it may be, depending on the kula parampara: if it is Kali ji's, he will say the Ratri Suktam; if the matter or the emphasis is connected with Lakshmi, he will say the fourth adhyaya; if it is after Bhagavati's grace and siddhi, he will say the Tantrokta Devi Suktam. But to say simply do this mantra just like that is a little improper. He marks this as his own view, and says the decision is the listeners' own.

This is the whole matter, done in the proper way, the speaker says. If not so much, then at least the guru will certainly give three things with it: Durga ji's kavach — not the Saptashati Chandi kavach, but the Durga Kavach that goes with the Ashtakshari — and Bhairav ji's mantra. And he will give one adhyaya of the Saptashati, whichever it is. That will depend on their kula parampara: if it is Kali ji's, he will tell you the Ratri Suktam; if your matter or your emphasis is connected with Lakshmi, he will tell you the fourth adhyaya; if it is behind Bhagavati's grace and siddhi and the like, he will tell you the Tantrokta Devisuktam. But to say simply, do this mantra straight off in this way, is a little improper. This is according to him, he says — it was his own view and he has made it clear; the rest of the decision is for each of you to take yourselves.

What are the two kinds of Mrigendra sadhana?

Mrigendra sadhana is of two kinds, the speaker says. One Mrigendra sadhana is an independent sadhana, of the Veer bhaav. And one is of Bhagavati's Mahasingh. Within that too it depends upon the different forms of Jagadamba: it is Mahavishnu in all of them, but according to the form — as with the eighteen-armed Durga ji, in which the singh is a separate matter, and in the eight-armed it becomes different. With the form there is a difference of mantra and the rest as well.

Mrigendra sadhana is of two kinds, the speaker says. One Mrigendra sadhana is an independent sadhana, of the Veer bhaav. And one is of Bhagavati's Mahasingh. Within the Mahasingh of Bhagavati too, it depends on the different forms of Jagadamba. It is Mahavishnu in all of them, but according to the form — as with the eighteen-armed Durga ji, the singh in that becomes a separate matter, and in the eight-armed it becomes different. Along with the form there is a difference of mantra and so on as well.

The viniyoga and nyasa of the Argala's first mantra were given publicly across two or three videos

There are so many things in the first mantra of the Jayanti Mangala Argala, the speaker says, that two or three videos were made clarifying it and simplifying the whole of it, and even its viniyoga and nyasa were given. Search and you will find the first on this channel; the Argala first mantra with its nyasa and viniyoga you will not find anywhere else. And if there is some Sanskrit scholar, leaving aside the question of shastra pramana, show it to a Sanskrit scholar and see whether what is given there is correct according to Sanskrit grammar; from that alone you will understand that the arrangement here is entirely right. But people are not satisfied — society can never be satisfied; they want something more, something special, something strong.

There are so many things in the first mantra of the Jayanti Mangala Argala Stotra, the speaker says, that two or three videos were made clarifying it, simplifying the whole of it, and its Viniyoga and Nyasa were given as well. Search for it, he says, and the first result you find will be on this channel. The first mantra of the Argala together with its nyasa and viniyoga you are not going to find anywhere. And if there is some scholar of Sanskrit — leave aside the question of shastra pramana — have it examined by a Sanskrit scholar as to whether what is given there is correct according to Sanskrit grammar. From that much alone you will understand that the arrangement here is entirely right. But people are not satisfied. It is true, he says, that the people or society can never be satisfied; they want something more, something special, something strong. From our side this much effort must be made.

Which wood is best for a Saraswati havan?

If bel wood is available for the Saraswati havan, it will be excellent, the speaker says.

Asked about the Havan of Saraswati, the speaker says that if bel wood is available it will be excellent.

What can a sadhak with very little time do during the Navratra?

Those who cannot give much time, who are extremely short of time, should for the nine days of the Navratra alone — this time the Navratri is of ten days, so everyone will comfortably get nine days — take the time of 11:43 to 11:45 each day, a quarter to twelve at night. From a quarter to twelve until 1:30, sitting continuously through that stretch, doing the continuous japa of whatever stotra, stuti, kavach or mantra it may be, without rising and without moving. For them it becomes divine.

Those who especially cannot give very much time, who have an extreme shortage of time, should do only this, the speaker says: for the nine days of the Navratra — this time the Navratri is of ten days, so everyone will comfortably get nine days — for those nine days, each day take the time of 11:43 to 11:45, a quarter to twelve, at night. From a quarter to twelve until 1:30, sitting continuously through that stretch and doing the continuous japa of whatever stotra, stuti, kavach or mantra it is — one is not to rise, not to move. For them it becomes divine. If you cannot manage it through the day, if there is not much time because of work or something else, then rest a little and take that time. For the rest, you must do the sandhya pujan; you must do the shringar, aarti and pujan. Keep this time for japa, and it is divine.

The Abhijit muhurta, reckoned by one's own region, is the divine time for paushtik karma

The second time is that of the Abhijit muhurta, according to your own region. In the Abhijit muhurta too a whole matter runs, connected with paushtik karma; that you can do.

The second time, the speaker says, is that of the Abhijit muhurta, according to your own region. In the Abhijit muhurta as well an entire matter runs that is connected with Paushtik Karma; you can do that.

Who may use the Rahukaal, and what is done in it?

The third is the Rahukaal, and that is especially for those sadhaks whose kuldevi takes bali. Keep this in mind, the speaker says: the Rahukaal time is only for those whose kuldevi or kula devata take bali. And each day, after the japa, at that same time the bali of lemon, nutmeg and clove is to be given, with whichever mantra you are doing. Suppose the Rahukaal is from 9:00 to 10:30, an hour and a half: sit down comfortably at 9:00, and until 10:30 the Jayanti Mangala mantra will run continuously with full absorption. See the effect.

And the third, the speaker says, is for those sadhaks in particular whose kuldevi takes Bali — the Rahukaal. Keep it in mind: the time of the Rahukaal is only for those whose Kuldevi or kula devata take bali. And each day, after the japa, at that same time the bali of lemon, nutmeg and clove is to be given, with whatever mantra you are doing — supposing it is Bhagavati's, say the first mantra of the Argala. Now if the Rahukaal is from 9:00 to 10:30, an hour and a half, then sit down comfortably at 9:00, and until 10:30 the Jayanti Mangala Kali mantra will run continuously with complete absorption. See the effect, he says.

What should those do whose kula deities do not take bali?

Those whose kuldevi and devata are not ugra may do this japa in a temple rather than at home, and may also perform the bali vidhan in the temple. But those who simply do not know, and to whose kuldevi and devata no bali is offered, should leave the Rahukaal out; let them do it in the Abhijit, or in the night hours, which is best. And whenever you do it, if after the daily japa you give bali at these divine times, its effect stays good and no dosha of any kind attaches — because the yoginis come at that time with great fierceness.

Those whose kuldevi and devata are not ugra may do this japa in a temple instead of at home, the speaker says, and may perform the Bali vidhan and so on in the temple as well. But those who simply have no knowledge of it, and to whose kuldevi and devata no bali is offered, should leave the Rahukaal aside. Let them do it in the Abhijit, or in the night hours; that is best. And whenever you do it — if after the daily japa you give bali at these divine times, its effect remains good, and no dosha of any kind attaches either, because the Yoginis come at that time with great fierceness.

Which is the most distinguished muhurta of all?

The most distinguished muhurta of all is the sandhi kaal of the Ashtami and Navami, the speaker says. And besides that there are the transition periods, of one tithi changing into another — but that is for initiated sadhaks, and the amrit kaal has then to be worked out within it, so he says leave that subject aside. But the sandhi kaal of the Ashtami and Navami has so much on it, whole videos and lives, that nobody should ever let it go.

And the most distinguished muhurta of all, the speaker says, is the sandhi kaal of the Ashtami and Navami. Besides that there are the transition periods too, of one tithi changing into the next. But that is for initiated sadhaks, and then the amrit kaal has to be worked out within it — so leave that subject aside, he says. But on the sandhi kaal of Ashtami and Navami there is so much separately, videos and lives all of it, that nobody should ever leave it out.

What time should be chosen for Ma Sheetla and Masani?

Choose whichever of these three times suits you, the speaker says. What their disposition is, what kind of puja takes place in your house — you will have to look at that, and only then will it be settled.

Asked what time would apply for Ma Sheetla and Masani, the speaker says to choose whichever of the three times suits you, according to yourself. What their disposition is, what kind of puja takes place in your house — you will have to look at that, and only then will it happen.

What makes the sandhi kaal so divine?

The time of the sandhi kaal is so divine because it is the time of the manifestation of Bhagavati Chamunda, the speaker says. Navratri is the finest time for the destruction of enemies, the destruction of kritya and avichar, the obtaining of shakti and the fulfilment of desire. And the more Sanatani Hindus perform pujan at that time, the stronger the energy of that time will be, and the better and easier your life and ours will be.

And the time of the sandhi kaal is so divine, the speaker says, because it is the time of the manifestation of Bhagavati Chamunda. Navratri is the very best time for the destruction of enemies, for the destruction of Kritya and avichar, for the obtaining of shakti, and for the fulfilment of desires. And the more Sanatani Hindus perform pujan at that time, the more powerful the energy of that time will be, and the better and easier your life and ours will become.

If India was so rich in tantra, how did the Mughals and the British come to rule it?

Even the writers of tantra texts, the speaker says, put a question mark on this — he had read it himself once and spoken of it in a live: when our India was so rich in tantra, how in the end did the Mughals and the English come to rule over us, and where had the vidya of the tantriks gone at that time? Working in this field in the present time, he says he understands that their shakti had not gone anywhere. But the people themselves were duplicitous. There is no shortage of those who learn things from you and then turn them against you.

The second and greatest danger, the speaker says, concerns those people — look, he says, even the writers of tantra texts put a question mark on this; he had himself read it once and had spoken of it in a live: when our India was so rich in tantra, how in the end did the Mughals and the English come to rule over us? Where had the vidya of the tantriks gone at that time? Working in this field in the present day, he says, he understands that their shakti had not gone anywhere. But the people themselves were duplicitous. There is no shortage of people who learn things from you and then run them against you, who practise duplicity — prachand duplicitous people are available.

The tantric heritage survived undestroyed in every field, but those practising duplicity can still harm a few through influence

Even so, thank those forebears that this heritage has remained alive to this day in every field, the speaker says: the most fierce regions of tantra, everything, still stands everywhere; it was not destroyed. So in the present time too, those doing duplicity at a high level will not destroy things by their duplicity. But it is certain that, taking two or four or ten people into their influence, they will become entirely capable of doing them harm.

Still, the speaker says, thank those forebears that even today this heritage has remained alive in every field. The most fierce regions of tantra — everything still stands, everywhere. It was not destroyed. So in the present time too, those who are practising duplicity at a high level will not destroy things by their duplicity. But this much is certain: taking two or four or ten people into their influence, they will become fully capable of doing them harm.

What happens to the kundalini shakti at the time of calamity?

When calamity comes, the speaker says, the kundalini shakti awakens very well. You are going along the road peacefully, eating chips, listening to a song, no difficulty — you will go along quite comfortably. But if a dog comes after you and it is a biting dog, then seeing it you will run. The ten-foot wall you could not cross before, you will leap and catch with your hands and climb over. This fear has awakened your kundalini shakti; without the fear, where was that capacity? It did not appear out of the air — it was sleeping within you, what we call the shakti asleep in the muladhara. So when calamity is coming to us, somewhere it is also giving an opportunity: make this disaster into an opportunity, and with this understanding keep yourself prepared. Keep doing sadhana; it will come to work. And transfer this thing to your next generation too.

When calamity comes, the speaker says, the Kundalini shakti awakens very well. You are going peacefully along the road, comfortably eating chips and listening to a song, no difficulty — you will go along very comfortably. But if a dog comes after you and it is a biting dog, then on seeing it you will run. The ten-foot wall you could not cross before, you will jump and catch with your hand and climb over it. This fear has awakened your kundalini shakti; without this fear, where was that capacity? It did not appear out of the air; it was sleeping within you, what we call the shakti asleep in the Muladhara. So this is one matter: when calamity is coming near us, somewhere it is also giving an opportunity. Make this disaster into an opportunity, and with this understanding keep yourself prepared. Keep doing sadhana; it will come to work. And transfer this thing to your next generation as well.

Calamity such as Corona comes without any prophecy, and the Mahamrityunjaya kavach anushthan is the protection kept against it

Calamity is not such a thing that it happens only because somebody said so — it can come at any time, the speaker says. Was there any particular prophecy about Corona? People say there was not; whether there was or was not, the calamity came and there was trouble in it. If those who have long been urging the anushthan of the Mahamrityunjaya kavach and the like had kept doing it, then at least some more lives would have been saved.

Calamity does not depend on anyone's saying, the speaker says; there is no such matter that it will only happen because someone spoke of it. It can come at any time. Was there any particular prophecy about Corona? Those people say there was not; whether there was or there was not — the calamity came, and there was trouble in it. If those who have long been pressing for the anushthan of the Mahamrityunjay Mantra's kavach and the like had gone on doing it, then at least some more lives would have been saved.

How do people of rakshasa disposition operate against a sadhak?

Save yourself from such people, the speaker says, because they will try to deceive you in every way. First they will win your trust; and each time you try to advance, in the field of sadhana or in the field of life, they will damage you through money, one hundred per cent. Winning over your practical dealings, they will make every effort to destroy your respect. They will try to stab you in the back, and if they succeed in stabbing they will try to belittle you for the rest of your life. Doing all this gives them self-satisfaction. These are of rakshasa disposition — Ravana was a Brahmin, but he was still a rakshasa.

These people should be avoided, the speaker says, because they will attempt to deceive you in every manner. First they will win your trust. And whenever you try to move forward, in the field of sadhana or in the field of life, they will cause you loss through money, one hundred per cent. Winning over your practical dealings, they will make the fullest effort to destroy your respect. They will try to plunge a knife into your back, and if they succeed in that, they will try lifelong to belittle you. Doing all this brings them self-satisfaction. These are of rakshasa disposition, he says. Ravana was a Brahmin, but he was still a rakshasa — so these people are of that rakshasa disposition.

Should the Navarna mantra be japa'd without diksha?

He says it in plain terms: do not do the japa of the Navarna mantra without diksha. Doing japa without diksha is not proper.

The speaker states it plainly: do not do the japa of the Navarna Mantra without Diksha. Doing japa without diksha, he says, is not proper.

Is Melodi Ma of Vansda Raj Rajeshwari?

The matter is this, the speaker says: Melodi Ma is not Raj Rajeshwari, nor does she hold the three gunas.

A listener refers to Raj Rajeshwari Trigunatmaka Ma, Melodi Dham, Vansda. The matter is this, the speaker answers: Melodi Ma is not Raj Rajeshwari, nor does she hold the tri-guna.

How much japa of the beej mantra may be done without initiation?

The japa of the beej mantra you may certainly do up to a limited quantity, the speaker says, because it is Bhagavati Bhuvaneshwari's and it is the Devi Pranava — that you may do. But if a brihat anushthan of hers is to be performed, then doing it after taking upadesh is best, because the matter of avaran pujan and the rest then arises. If you have done a sava lakh there is no issue; do that much certainly. Doing ten mala of japa every day is excellent. But if you now want to do eleven lakh or twenty-one lakh, then you should become initiated.

The japa of the Bija Mantra mantra you may certainly do up to a limited quantity, the speaker says, because it belongs to Bhagavati Bhuvaneshwari and it is the Devi Pranava — that you can do. But if her brihat anushthan is to be performed, then doing it after taking upadesh is excellent, because then the matter of Aavaran Puja and the rest arises. If you have done a sava lakh, there is no issue; do at least that much. Doing ten mala of japa every day is excellent. But if you now wish to do eleven lakh or twenty-one lakh, then you should become initiated.

What if one begins doing tarpan with the Sahasranama?

If you begin doing tarpan and the rest with the Sahasranama, then the matter will become wonderful, the speaker says.

If you begin performing TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and so on with the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., the speaker says, then the matter will become wonderful.

Will 108 paath of the Narasimha mala mantra have a negative effect?

If you are going to do 108 paath, the speaker tells Rishikesh, it will be better first to certainly do the stuti and the like of Bhagavan Narayana; and if you are doing 108 paath, then along with it also do eleven paath of Bhagavati Lakshmi's mala mantra. Do both.

Asked whether 108 paath of Narasimha ji's mala mantra will bring any negative effect on account of too much energy, the speaker says that if 108 paath are going to be done, it will be better to first certainly do the stuti and so on of Bhagavan Narayana. And if you are doing 108 paath, then along with it also do eleven paath of Bhagavati Lakshmi's Mala Mantra. Do both of them.

Can the Mahalakshmi Ashtakam be done in place of the mala mantra?

The Mahalakshmi Ashtakam can also be done, the speaker says, but the Lakshmi mala mantra is already on the channel and doing that would have been more fitting. It becomes Lakshmi Narasimha: Bhagavati Lakshmi stands with Bhagavan Narasimha in his saumya form, as one of the eight shaktis. So since she is a shakti, her dashansh will be done and that will be suitable. Pratyangira too is used in this way, he says, but she will come into the most fierce.

The Mahalakshmi Ashtakam can also be done, the speaker says, but the Lakshmi Mala Mantra is already on the channel and doing that would have been more fitting. It becomes Lakshmi Narasimha, he says. Bhagavati Lakshmi stands with Bhagavan Narasimha in his saumya form, as one of the eight shaktis. So since she is a shakti, her dashansh will be done, and that will be suitable. In this way Mahapratyangira too is performed — but she will come into the most fierce.

Is online diksha a valid diksha?

Online diksha is no diksha at all, the speaker says plainly. Neither is the diksha of the Navarna given over a microphone a diksha, nor is the diksha of the Panchadashi given over a microphone one. All of this — the diksha that a guru gives entirely in the proper manner, by the shastrokta vidhi, that alone is the proper diksha. Keep this matter in mind.

Online Diksha is no diksha at all, the speaker says. Plainly: neither is the diksha of the Navarna Mantra given by a microphone a diksha, nor is the diksha of the Panchadashi given by a microphone one. All of this — the diksha that a guru gives entirely in the proper manner, by the shastrokta vidhi, that alone is the diksha that is proper. Keep this matter in mind, he says.

How is the trikon parikrama to be done?

Go yourself with your family — nothing particularly difficult now stands in the way of going into the trikon; it may comfortably be done in one day.

Go yourself with your family, the speaker says; there is no such special or difficult situation now that you cannot do it alone, with your family. He has already clarified the whole subject many times. You may comfortably do the Trikon Parikrama in a single day. And if you are quite alone, then in the forest area there is a little difficulty in coming and going — that place is never actually empty, but when it is new to you it feels so, and for two or four days you may face some difficulty if you are going to do a long trikon.

Can the vrat and full pujan be kept when the varshi has not been done?

You may keep only the vrat, the speaker says; as for the full matter of pujan and paath — with Ekadashi and the like, even when the varshi has not been done, Ekadashi cannot be given up. If you keep the vrat of a tithi then you cannot abandon it; that you may do.

Asked how the pujan, paath and full vrat are to be done when the varshi has not yet been performed in the house, the speaker says the vrat alone may be kept. As for the full matter of pujan and paath — take Ekadashi and the like: even when the Varshiki has not taken place, Ekadashi cannot be given up. If you keep the vrat of a tithi, then you cannot abandon it; that you may do.

What should be done when one is settled in dvaita bhaav?

If you find yourself settled in dvaita bhaav, then make the request of your own aradhya, your ishta, the speaker says. And remember one thing: when you begin to advance on the sadhana marga, the feeling of dvaita slowly begins to come to an end of itself. It may be that for some time you have become fixed in one place, but that will not remain always. There will be onward motion, and that very labour will turn into advaita.

If you become settled in dvaita bhaav, the speaker says, then make the request of your own aradhya, your ishta. And remember one thing: when you begin to advance on the path of sadhana, the feeling of dvaita slowly, slowly begins to come to an end of its own accord. It may be that for some time you have become fixed in one place, but that will not remain forever. There will be onward motion, and that very labour will be transformed into advaita. He adds that one may go to Vindhyachal during the Navratri, but should not leave in the middle of it.