Daily Worship of Yantras and Kavachas — Abhishek, Tarpan, Agni Sparsh and Prayoga

The nitya pujan of every kind of divine yantra and kavach, and how the energy of a worn kavach is increased day by day

How the nitya pujan of every kind of divine yantra and kavach is to be done; how the energy of the kavachas we wear is increased day by day; and how they are to be used when the need arises. He says he will take some listeners' questions afterwards.

The speaker states the day's subject: whatever kind of most divine Yantra there is, and whatever Kavach there is, how their nitya pujan is to be performed. And for the kavachas we wear, in what manner we are to increase their energy in daily practice, and in what manner they should be used when a need arises — whether one recites a kavach or wears one. All of this will be discussed, he says, and after that he will try to answer some of the listeners' questions.

What are the main kinds of yantra?

Yantras are of several kinds. Of the chief ones ordinary people know, one sort is made for pujan and the other for dharan, for wearing. Going beyond those, one finds a great many yantras connected with use in a particular task. Of them all, the pujan yantra carries the greatest importance.

Keep this in mind first of all, he says: there are principally several kinds of Yantra, and various sorts of yantra have been spoken of. Among the chief ones that all of us ordinary people know, one is for the purpose of pujan and the second is for the purpose of dharan — of wearing. Third, if you go beyond these, you will obtain a great many yantras connected with employment in a particular work. But of all of them, the yantras whose importance is greatest are the pujan yantras.

How are pujan yantras themselves subdivided?

Within pujan yantras there are many types again: differences come in according to the kula parampara, and within those yantras there is a classification by ashrama too — one for the grihastha, one for the virakta. He adds that Vaidik pujan is not possible in Kaliyug, so what is done is the Agam-ukta or Puranokta vidhan, Agam meaning the tantric vidhan.

In the pujan yantra too there come to be many types, he says. Differences arise in them according to the Kula ParamparaA family or lineage tradition of Tantric practice, passed down through initiation across generations.. And within those very yantras there is a classification by type according to the ashrama as well — for the grihastha, and for the virakta. The first matter in this is that when you perform the AgamaA body of Tantric scriptural injunction (such as Shivagama) specifying rules for worship, including where and how sacrifice is sanctioned — violating its rules for mere taste or sensory enjoyment forfeits any higher spiritual attainment.-ukta pujan of any deity in particular — Vaidik pujan, he says, is not possible in Kaliyug. Agam-ukta vidhan, Puranokta vidhan; the meaning of Agam is the tantric vidhan.

Why is a yantra needed at all in Agam-ukta worship?

Because in Agam-ukta seva-puja the entire mandala of the deity is worshipped — all the parikars, all the anga vidyas, all the forms present in that deity's family, from the ten digpalas to the matrika group to the yoginis and Bhairavas. If there is any medium by which each one of them can be satisfied, he says, it is the yantra; no other means, special or ordinary, is so easily obtained.

When you perform seva-puja according to the AgamaA body of Tantric scriptural injunction (such as Shivagama) specifying rules for worship, including where and how sacrifice is sanctioned — violating its rules for mere taste or sensory enjoyment forfeits any higher spiritual attainment.-ukta vidhan, he says, it includes the worship of the deity's entire and complete mandala — all their attendants, all the parikars there may be, the anga vidyas they have. All the various forms in which the deity's family stands present in the kula parampara; from the ten Digpala to the Ashtamatrika group to the Yogini and Bhairavas — if there is any medium at all for the satisfaction of every single one of them, then that is the yantra. Because apart from the yantra, he says, no other such special or even ordinary medium is obtained very easily, by which you might be able to satisfy and gratify each deva group, the whole deva group of that deity, especially the anga vidyas which are their root.

Who created the yantras, and how do yantra and mantra relate?

He says the creation of yantras was done by the rishis and munis — or rather, by Bhagwan Sadashiva — keeping exactly this matter in view, and that each deity has their own yantra in which the pujan connected with their forms takes place. Yantra and mantra, he says, are in a way each other's complements: the yantra is nothing but the complete form of the mantra.

So the creation of yantras that was made by the rishis and munis — or, he says, put it this way, by Bhagwan Sadashiva — was made keeping this matter in mind. And every deity has their own yantra, in which the pujan connected with the forms they hold takes place. Now see, he says: yantra and mantra are, in a way, complements of one another. The Yantra is the complete form of the mantra itself.

What is the Panchakshari yantra received in the Mahakumbh anushthan?

Those who were in the complete Mahakumbh anushthan, he says, will have received Bhagwan Shiva's Panchanan yantra, the Panchakshari yantra. He has said from the beginning that not everyone is initiated, and nobody knows where or how diksha is to be obtained; until then, if one has a shastrokta means over which everyone has the right, one should try to carry that.

As an example, he says: all those who were in the complete anushthan of the Mahakumbh will have received Bhagwan Shiva's Panchanana yantra, the Panchakshari yantra. And he says he has been saying from the start that not all are initiated — this is known — and where Diksha will be obtained, how it will be obtained, nobody at all knows. Until then, if one has some shastrokta means over which everyone holds the right, one should make the effort to carry that forward. And a great many people are by now doing this with rule and full vidhi vidhan.

Who has the right to japa of the Panchakshari mantra?

It is the shastrokta right in Panchakshari that anyone may do its japa. Without the pranava, every man and woman may do japa; and for the chaturvarna woman it is that the "namah" is placed afterwards. He says this has been discussed many times before, and that the yantra of this very mantra should never be mistaken for something ordinary.

In Panchakshari Mantra, he says, this is the shastrokta right: that everyone may perform its Japa. Without the pranava, every woman and man may do the japa; and for the chaturvarna woman it is that the "namah" will be attached afterwards and done that way. This, he says, has been discussed many times. So the Panchakshari, Panchanan yantra that has reached you is the form of this very mantra. Never make the mistake of taking it as ordinary. In the same way, for every mantra of Bhagwan Shiva, the yantra connected with it, or the form of the yantra, will remain almost the same — but the deities present within it begin to change.

Should a beginner take up the most elaborate vidhi at once?

No. He says that if you enter the elaborate vidhi brand new, there will be difficulty, because to do it with a great deal of vidhi one needs tapo-bala and a siddh asana. Asana siddhi, he explains, means that you have the capacity and the patience to sit; otherwise a beginner will do it for two or three days and then abandon it.

The form you obtained in the Panchakshari, he says — when you become more furnished with vidhi, but enter that much vidhi brand new, there will be difficulty. What is the difficulty? To perform it with a very great deal of vidhi, it is necessary that Tapo-bala and the asana be accomplished. The meaning of asana siddhi is that you have the capacity and the patience for sitting. Otherwise, brand new, one will do it for two or three days and then leave it. So today, he says, there will be discussion on all of these — the ordinary and the brihad and the special alike.

How does the yantra change across Shiva's longer mantras?

In Shadakshari, that is japa with the pranava, the form of the yantra stays the same, but the place of the mantra's letters within the yantra, and the place of the deity connected with each letter, changes. Going on to Saptakshari, Ashtakshari, Navakshar, Dashakshari and mantras such as Om Bhagavate Rudraya, the form of the yantra also gradually changes and so does the place of the deities.

Now go into the Shadakshari, he says — that is, when japa is done with the pranava. Even then the form of the yantra will stay the same, but within it the place of the deity, the place of the mantra's letters inside the yantra, and the place of the deity connected with that letter, will change. In exactly the same way, when you go into the Saptakshari, into Bhagwan Shiva's Ashtakshari, into the Navakshar, into the Dashakshari, and mantras such as Om Bhagavate Rudraya — then little by little, as one proceeds, the form of the yantra will change too, and the place of the deities will change as well.

How do the yantras of Bhagavati differ across her mantras?

The same holds in the forms of Jagadamba: for the Ashtakshari mantra the form is one, in Navakshari it is different, and very often there is similarity too. In the Shri Durga Saptashati mahayantra and in the yantra of Shri Bhagavati Baglamukhi — the mool yantras, the ordinary ones that may broadly be worshipped — you will find a great many similarities.

In just the same way, he says, when you go into Bhagavati, into the forms of Jagadamba: if it is the Ashtakshari mantra the form is separate, in Navakshari it is different, and very many times there is similarity as well. Go into Bhagavati's Shri Durga Saptashati mahayantra, into the yantra of Shri Bhagavati Baglamukhi — the mool yantras, the ordinary ones which can broadly be worshipped. In all of those you will get to see quite a lot of similarity.

How much does the geometry of a yantra actually differ?

Take it as almost 100 percent, he says, that the drawing — the geometrical views you will see — will be alike. There is no special change: the bindu remains in the middle, then the trikon, then the shatkon, then the ashtakon, then the kamal, the bhupurs, the vrittas. The number of vrittas can be more or less, and that depends on the mantra.

Take it as almost a hundred percent, he says, that the drawing — the geometrical views you will see — will be one and the same. There is no special change in it. In it there will be the bindu in the middle, then the trikon, then the shatkon, then the ashtakon, then the kamal, then the bhupurs, the vrittas and so on. The vritta may be more or less; that will depend upon the mantra. These basic things are all there — so looking at it and asking which one it is, you will not ordinarily be able to tell.

When does the mool form of the yantra itself change?

In Bhagavati Pitambara Baglamukhi's mool yantra, as you move through the krama — from Trayakshari to the Ekakshari mool, or into the Trayakshari and Ashtakshari — the form still holds; but if you then begin advancing further in the krama, difference begins to enter even the mool form. Go into the Pratyangira form of Pitambara Baglamukhi and you will see the difference in that same yantra.

But there, he says, in that same mool yantra of Bhagavati Pitambara Baglamukhi — when you begin going in krama, from Trayakshari to the Ekakshari mool, any of them will do; one moves into the Trayakshari and the Ashtakshari. After that, if you start advancing further in krama, then difference begins to come even into the mool form. Now if in that you go into the Mahapratyangira form of Bhagavati Pitambara Baglamukhi, then you will get to see the difference even in the mool form, in that very yantra. So that is the yantra: the yantra according to its mantra, and the form of the deity according to that same thing. One and the same deity can have various forms according to the mantra.

What is the Bisa yantra?

The Navarna yantra is very famous. In Navarna, he says, people know the Bisa yantra — he would not himself call it Navarna, but people have seen a great deal of the Bisa yantra, of which the saying current among tantrics is that whoever has the Bisa, what harm can Jagadisha do him.

The Navarna yantra is very famous, he says. In Navarna Mantra, people are aware of the Bisa yantra. He says he would not himself call it Navarna, but people have seen a great deal that there is a Bisa yantra — "jiske paas wo bisa, uska kya bigaade Jagdisha". This saying, he notes, is current among the tantrics.

Can one and the same yantra serve pujan, wearing and uchchatan?

Yes. Bisa yantras are found of various kinds — connected with wealth, with protection, and the most fierce of them, which is held to be Bhagavati's. But that same protective yantra of Bhagavati, made for wearing, is also obtained for pujan, and is also employed in kamya prayoga for uchchatan. What changes, he says, is the direction of the lines drawn, the ink, the pen, and the time and tithi at which the pen was fetched.

Bisa yantras are found of various kinds, he says, whether connected with wealth or with raksha; and the most fierce of them is held to be Bhagavati's. It is most divine, extremely divine — the matter is true. But in that one and the same Bisa yantra — though it is a protective yantra of Bhagavati made for the purpose of wearing — you will also obtain it in that very yantra for the purpose of pujan. Along with pujan it will be obtained for dharan too, and it will also be put to use in kamya prayoga for Uchchatan. But then again, he says, the direction of the lines being made in it will change. The ink will change, the pen will change, the time and tithi of bringing the pen will change. A great many things are kept in view in it.

What material should a yantra be made on?

For the purpose of dharan, one may make a symbolic yantra on the shell of the kavach; or, if making it fully solid, make the complete yantra properly in that manner — that will work too, but it will be visible, and many more vidhis then attach to it. Chiefly, he says, get the yantra made for pujan on metal.

Maximum, he says, a yantra will be made for wearing or for pujan. For the purpose of dharan, one may make a symbolic yantra upon the shell of the Kavach; or, if one is making it fully solid, then make the complete yantra in that manner with full vidhi. That will do as well, but it will be visible, and then a great many further vidhis attach to it. But chiefly, the yantra for the purpose of pujan — have that made on metal.

What is the kamya prayoga of a yantra, and what does marana prayoga require?

Metal is used for kamya prayoga yantras too, but much has to be watched. He says almost everyone knows the kamya prayoga of Navarna; every single mantra has its own kamya prayoga and can be used in everything. Those without full knowledge, he says, do the purashcharan of a mantra and descend straight into kamya prayoga — which serves only while the enemy is not of that order.

For the mantras and yantras of kamya prayoga, especially those you must use directly, metal is used there as well, but a great deal has to be kept in view. Take Navarna, he says: almost everyone knows its kamya prayoga and will surely have read of it. Look through subjects connected with tantra and you find that Navarna alone is a mantraraja that can be used in everything; every single mantra has its own kamya prayoga and can be used in all of them. When you go into a use connected with marana, he says, you will come to know the caution in it. Maximum, the sort of people who do not have complete knowledge do the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of a mantra and descend straight into kamya prayoga. But so long as your enemy is not of that kind, not that capable, it will serve. In marana and similar prayoga, water is brought from a well and established in an iron kalash.

How does the kalash of a marana prayoga differ from a Navratri kalash?

In the Navratri kalash sthapana one puts in panchratna and a piece of metal, whether a copper one or some other coin. When you go into marana prayoga you cannot use that. The form of the deity in the kalash sthapana changes too; there it must be an iron kalash, other metals related to iron, and the yantra made on an iron vessel and established in that.

As in the Kalash you established in Navratri, he says, you will have put in panchratna — you will remember — and a piece of metal, whether of copper or some other coin. But when you go into marana prayoga you cannot use that in it. In the kalash sthapana there, the form of the deity changes too. There it must be an iron kalash, and then other metals connected with iron, and the yantra made upon an iron vessel itself and established in it. There are further things too, he says, which he cannot speak — how the symbolic and the complete asana on which the kalash is established are done. In it the kalash is the chief thing, if one is to say so; that is the foremost of all.

Which five things must a sadhak have perfect?

He recalls a video from two or three years earlier: mala, yantra, asana, mantra and vastra — these five things should be perfect with oneself. The first of them concerns one's own body, and the first thing on the body is the cloth; vastra has its importance at the time of sadhana.

He notes first that written material on this does not go to that level — people do not write the whole subject. They do write that secrecy is being kept in it, which he calls a good thing: that is, there are some matters being left out. From two or three years before, he says, there is a video connected with this: Mala, yantra, asana, mantra, vastra — these five things should be perfect with oneself. The very first is the matter connected with your own body. And on your body, the first thing that comes is your cloth. At the time of sadhana, vastra has its importance.

How are yantra, mantra, guru and the aradhya one and the same?

Yantra, mantra, guru and the form of your aradhya — these four, the chatu swaroop, should all be one and the same form. The deity's form with its parikars is seated in the yantra; the mantra is itself the form of the yantra. So yantra, mantra and deity become one, and the fourth is the guru, who is directly of the form of the deity.

Yantra, mantra, guru and the form of your aradhya — these four, this chatu swaroop, should all four be one and the same form, he says. Understand it in this way: the form of the deity, along with their parikars, is seated in the yantra. The mantra is itself the form of the yantra. So yantra, mantra and deity — these three became one. And the fourth is the guru, and the guru is directly of the form of the deity.

Who is the fifth element joining yantra, mantra, guru and aradhya?

The fifth, the one by whom the piercing is to be done, is you — the upasak, the aradhak, the bhakt, the sevak, the sadhak. You are the one who unifies these four and brings them to a single point, and so you too become of that same deity's form.

The fifth, that which is called the panchama, the one who is to do the bhedan — in a way, he says, the one who makes these four into a single whole — is you. You are their upasak, you are their aradhak, you are their bhakt, sevak, sadhak. You are the one who unifies these four, the one who brings all four into one bindu; so you became the fifth tattva, and you too become of that same deity's form. Simplify it further, he says: when your guru gives you the mantra, when you are initiated — those who have already been so are greatly fortunate, and those who in the near future or at any point in life are initiated in a kula parampara — in what manner will the guru give the mantra?

What comes first when a guru gives diksha?

He says he is speaking of ordinary diksha and not yet of abhisheka, and warns listeners not to carry his words off as an attack on anyone — he is giving general information for everyone. The first thing in it is the shodhan of the sadhak.

Ordinarily, when you look at the vidhi vidhan, there is the matter of the abhishikta — he says he is not going fully into abhisheka right now, and is speaking of ordinary Diksha. He adds explicitly that he is not making any kind of accusation against anyone in this, and asks listeners not to carry it off somewhere and say that he is speaking of this one or that one. He says he is speaking of no one; he is giving general information for the benefit of all, of what ought to be. In this, the first thing is the shodhan of the sadhak. This much, he says, you ought to know as a general matter.

Does purashcharan increase a sadhak's power of perception?

He says that if listeners have been doing purashcharan at least since the Kumbh, their intuition power — the capacity to sense a thing — will have grown greatly. Looking at someone, you can tell whether that person is a sadhak or not, how much capacity and energy he has, whether he is empty or not.

The gurus, he says, will be capable and will have done the purashcharan of mantras — and if you are an ordinary sadhak who has yourself been doing at least this much since the Kumbh, see for yourself how much what is called intuition power, the capacity to sense a thing, will have grown in you. Looking at someone, he says, you can know whether this person is a sadhak or not, how much capacity he has, whether there is energy or not, whether he is empty or not.

Can a sadhak hide his own energy from other sadhaks?

Yes. Those naishthik sadhaks who know the extensive vidhi vidhan of kavachas and know keelan in their kula parampara — as one learns of the Triskarani Durga prayoga — everyone has such Durga-related forms in his own kula parampara, and people often use them precisely so that their energy does not come before other sadhaks. About such sadhaks, he says, we will not be able to know anything.

Those naishthik sadhaks who are of that level, he says, who know the very extensive vidhi vidhan of Kavach and the rest in their own kula parampara, who have knowledge of Utkilana and the like — just as you take information about the Triskarani Durga prayoga, so everyone has forms connected with that same Durga in his own kula parampara, and many times people use them for this very purpose: that our energy may not come before other sadhaks. About sadhaks who do such a prayoga, he says, you and I will not be able to know. We will take them as ordinary. On their face, in a way, they balance the tej in such a manner that we will not be able to know. And some sadhaks, especially those who must remain before society and keep their pre-eminence established, never balance these things even while being capable — or rather, do not hide them. They are recognised from a distance: a formidable sadhak, one says, seeing the tej and the peace on his face. Both things happen.

From the drawings of Ramakrishna Paramahansa an ordinary person could never tell that any such energy was there

Of Ramakrishna Paramahansa, he says, from whatever drawings people have made of his form, you cannot tell — the ordinary person who does not know could never say there is any such matter, and yet there is. Of Tailang Swami he says that whatever one reads, the police would seize him and so on, and that he kept himself somewhere in that state, balanced.

Many people conceal, he says. Now take Ramakrishna Paramahansa ji Maharaj: from all the drawings people have made of his form, from whatever you see of his form, you cannot say. Ordinary people who do not know — how would they be able to say that there is anything of that sort? But there is. In just the same way there are many such sadhaks. Of Tailang Swami, whatever you see — the police would catch hold of him, and so on — he too kept himself somewhere in that state, balanced. And of many such sadhaks you will get to read, he says, that by whatever road they passed, whatever road they went down, anyone seeing them would of himself bow his head: such energy. So they carried their energy, balanced, to that level, and are not attempting to hide it — they have a separate purpose in the midst of society.

Does an ordinary sadhak also gain the power to know a person on sight?

That capacity comes to you too, to a degree, when you do sadhana continuously, keep doing anushthan and poshan, and perform your sandhya upasana as nitya naimittik practice — you will begin to know the person before you simply by looking. He then turns back to the nyasa paddhati, in which the parampara descends from the deity to the first initiate and onward to your guru, however many crores of years it took.

That capacity comes to you too, up to a level, he says, when you do sadhana continuously, when you keep doing anushthan and poshan continuously, and when as nitya naimittik practice you are doing your sandhya upasana. Then, looking at the person before you, you will begin to know him; that much capacity will certainly come into you as well. Bringing it back to the earlier point, he says: for the unification of yantra and deity and all these, for gathering them together, when you observe the Nyasa paddhati you will see that someone first received diksha from the deity in the kula parampara. After them the parampara ran onward, and then it reached your guru — even if crores of years were taken in that, he says, that is a separate matter.

How many generations of gurus must a disciple know?

Three kulas must certainly be known — one's own guru, their guru, and their guru: that is, knowledge up to the dada guru and the pardada guru in the kula parampara. When your guru received diksha, their guru would have done all the nyasa fully and properly and told them everything. Then comes your turn.

Three kulas one must certainly know, he says: one's own guru, their guru, and their guru — that is, there should be knowledge up to the dada guru and the pardada guru in the Kula ParamparaA family or lineage tradition of Tantric practice, passed down through initiation across generations.. This much knowledge there should be. So when your guru received Diksha, their guru will have done the complete and proper Nyasa and everything else, and will have told them all of it. Now your turn has come. When the guru is capable, he will certainly know on seeing you what your fitness is, how much capacity you have, of what level you are — and whether it is necessary to do your shodhan or not.

When will a guru not need to do a separate shodhan?

If it is not necessary he will not have it done — because you are already doing japa: doing panchakshari japa daily, Shiva ji's abhishek, Ganapati ji's tarpan, the seva of Bhagwan Dattatreya, deepdaan, teerth yatra, panchabali. Then the energies present in the sukshma sharir outside your body, your aura, will have become so bright that your capable guru will not do a separate and special shodhan; he will accept you through the ordinary sankalpa.

If it is not necessary, he says, the guru will not have it done — because you are already doing japa. You are doing Panchakshari Mantra japa every day, doing Shiva ji's abhishek, doing Ganapati ji's TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., doing the seva of Bhagwan Dattatreya, doing Deepdaan, doing Teerth Yatra, doing Panchabali. Then your body — the subtle energy present outside your body, your Sukshma Sharir, the energies present in it, your Aura — will have become so bright that your capable guru will not perform a separate and special shodhan on you. He will accept you through the ordinary sankalpa and the like. And what is the next process after shodhan? Before giving you the diksha connected with the mantra, he will give upadesh.

What is the sequence of the diksha ritual itself?

First the upadesh — these are the rules, this is the niti-niyam, this is how you must do it, this vidhi vidhan will hold. Then you are asked whether you can walk in this parampara in this manner. Next the guru seats you and has you perform the full vidhi of his kula: guru Ganapati pujan, guru mandala pujan, kalash sthapan, kalash pujan, yogini pujan, and the pujan of the kula devi-devata and kula rakshak. Then, with the fire kindled and the shikha mantra and the rest, he gives the guru paduka mantra.

The matter of taking a test and all the rest is a separate thing, he says. The upadesh comes first: yes, these are the rules, this is the niti-niyam, in this way you have to do it, this vidhi vidhan will hold. And in it you will be asked whether you can walk in this parampara in this manner, and whether they will give you this — or whatever their own vidhi vidhan may be. Its next order is that he will seat you according to the parampara of his kula and have you perform the whole vidhi vidhan first: guru Ganapati pujan, Guru Mandala pujan, Kalash sthapan, kalash pujan, Yogini pujan, the pujan of one's own kula devi-devata and kula rakshak — all of what is done in the guru parampara. And in that, with the fire kindled and by means of the shikha mantra and the rest, he will then give you the guru paduka mantra.

Should the guru paduka mantra be the first mantra given?

He says the first mantra ought mostly to be the guru paduka mantra, but people do not give it. He asks listeners not to let doubt arise — he is speaking generally, because those whose gurus will not give it will say that theirs did not. Different people may have their own way and what they give depends on them, but generally, he says, the paduka mantra ought to be given and ought to be received.

The first mantra, he says, should mostly be given as the guru paduka mantra itself. People do not give it. That becomes a separate subject. Even saying it, he says, feels awkward — he asks that no doubt arise in the listener's mind, because those whose gurus will not give it will say, brother, yours did not give it, so it must not be done that way. Their own way may be different, and what they give depends on them; but generally the paduka mantra ought to be given and ought to be received. Only after obtaining the guru paduka mantra, he says, can a sadhak properly undertake his full four-fold development, or sit calm and purify his asana. That is necessary. And if the paduka mantra is not obtained, then there is the guru mantra that is received — the traditional mantra, which everyone will have. The mantra you have is the same mantra your guru-bhai has, all of it.

What form can the mantra given at diksha take, and what is done with it?

You may take up such a mantra and walk with it, whether it is a naam mantra, a beejakshar, a beej mantra, a full mantra, any mantra at all, or a shloka. When the guru gives you the mantra he will perform its nyasa in your body — sometimes even a brihad nyasa, according to your own capacity.

Those mantras too you may take and walk with, he says — whether it is a naam mantra, a Bija Mantra akshar, some beej mantra, a complete mantra, any mantra at all, or a shloka and the like. This is the vidhi; ordinarily this much is what you obtain, in this manner. Now see, he says: when they give you the mantra, they will perform its Nyasa in your body. Many times they will do even a brihad nyasa; it depends on your own capacity. If the sadhak is entirely new and will have done nothing at all, they will not carry him into so extensive a vidhi. If you have already done lakhs and thousands of mantra japa with full vidhi and gone that far, then to give your energy a shape — very well, this much energy is there, it need only be fitted into the kula parampara and given a path — for that they will do the nyasa properly to that level. Those, he says, are their own matters.

How does the disciple himself become of the deity's form?

The deity is the direct source of energy and shakti; his mantra is directly his own form; his yantra with all his vidyas, and in bindu form he is himself present. The guru, by repeated nyasa and prokshan of those mantras, has himself already become of the form of the deity. Then you, the fifth, are taught the same nyasa paddhati, that energy is projected onto you, shaktipat is done, and the mantra is given in your ear — so the deity is manifesting himself onward and having his own worship performed by you.

Now see, he says: the deity, the deva swaroop, your aradhya, is directly the source of energy and shakti, and stands in a divine form. His mantra is directly his own form; his yantra is his own form with all his vidyas, and one may say that in bindu form he is himself there. Your guru, by repeated nyasa and prokshan of those very mantras, has himself already become of the form of the deity. And now the fifth is you. Teaching you that same nyasa paddhati, projecting that same energy upon you, performing shaktipat, and duly giving the mantra and so on into your ear, they have made you of the form of those very deities by the kula parampara. That is, the deity is manifesting himself onward, making you too of the form of the deity and having the worship of those same deities done. This, he says, is the whole vidhi.

Which mantras may be done by anyone even without a guru?

The shastras themselves direct that certain mantras may be done by anyone even without a guru — Panchakshari, Bhagavati's Saptakshari mantra, naam mantras and the like — and about those there is no need for much anxiety. He then criticises those who press niyam and nishedh to a level that cannot be carried in Kaliyug: they ought at least to keep open the option of a path of diksha, telling the listener that if he wishes to walk the right road they will take him into their parampara.

Now, for those mantras for which the shastras themselves give the order — yes, even for those who have no guru, or generally, brother, anyone may do the japa of these — among them are the Panchakshari Mantra, Bhagavati's Saptakshari mantra and the like, and the naam mantras and so on, which anyone may do and about which there is no need to worry much. And here in particular this happens, he says: those who press the matter of niyam and nishedh to a level which it is not possible to carry in this Kaliyug ought also to keep this attempt as an option — that for the people who listen to you or who follow you, there be a path of Diksha: yes brother, if you wish to walk on the right road we would like to include you in our parampara, come, become pure by vidhi vidhan and walk.

Proving the permitted alternative wrong as well leaves the next man with no source of energy at all

If that option is not there either, and you are set on proving the alternative that has been given to be wrong as well, then the next man will simply sit down with his hands struck together — ready to be cut, with no source of energy left, no deva swaroop, no divine grace. In the tangle of niyam and nishedh, he says, a mistake of that order should not be made, that a person abandon his own nitya naimittik life. Hence he keeps within rule and maryada and simplifies.

If that option is not there either, he says, and you are bent on proving that even the option which has been given is wrong — that no, this too is wrong — then the next man will just strike his hands and sit down. He is then ready to be cut. He then has no source of energy at all, no deva swaroop, no divine grace. In the tangle of niyam and nishedh, he says, a mistake of that level should not be made either, that the person abandon his own nitya naimittik life altogether. Do whatever can be done by the Agam-ukta vidhan. For this reason, he says, he stays within a great deal of rule and maryada, and simplifying it — and also making even the simplest extensive — he places it before you, so that you may at least do that much.

What happens to the energy generated by daily japa?

The main question here, he says, is how the energy that is produced when we do japa may — joined with the right vidhi vidhan — be gathered in one place, be collected, and then, when the occasion comes and the need arises, be used or projected.

Now the subject, he says, is the Panchakshari yantra, Bhagavati's yantra, the yantras whose pujan you can do — and for those who are doing panchakshari japa every day. The energy which is produced when we do Japa: in what manner, joined with the right vidhi vidhan, is that energy to be gathered in one place, to be collected — and when the occasion comes, when the need falls, at that time to be used or projected. This, he says, becomes a chief matter here.

What kind of cloth should a sadhak wear?

After bathing and becoming pure, the first thing is that the cloth should be suitable, and no one else should wear it. The sadhanatmak vastra is the dhoti and gamcha that are used; in the cold season one may wrap a blanket, or even stitched cloth, according to the body's capacity. If someone says stitched cloth will absolutely not do, he answers that he cannot ask people to give up their lives. If you have the capacity, do it wearing no kurta and only the uttariya vastra.

Before this the subject was the sadhak's own cloth. After the body, after becoming pure by bathing and so on, the very first thing is that his own cloth should be suitable. Let no one else wear that cloth. As for what a sadhanatmak vastra should be like — the dhoti and gamcha that are used, that itself. In the cold days you may wrap a blanket, or, very well, you are wrapping stitched cloth too, according to the body's capacity; that is fine. Now if someone says of this too that no, this is not right, stitched cloth will absolutely not do — then, brother, he says, he cannot tell people to give up their lives. If you have that much capacity, then do it without wearing a kurta, wearing only the uttariya vastra. It will be a wonderful matter if you do that much, or if you have that much capacity — Bhagavati's grace.

Can a family share one mala or one kavach?

No. He calls it a matter of real dismay that questions sometimes come saying there is a single mala on which all the members of the family do japa. It should not be so. Even if you are doing japa on the most ordinary mala, each person's should be separate and personal — both the japa mala and the mala worn. The third thing, the kavach that we wear, should also be personal to each.

After the cloth comes the sadhak's own Mala, both for wearing and for japa. This is a matter of real dismay, he says: sometimes such questions come, that there is one mala and all the people of the family do japa on it. It should not be so. Even if you must do japa, and are doing it on the most ordinary mala, each person's should be separate, should be individual. The mala for wearing should also be each person's own, individually. The third is the Kavach that we wear; that too should be individual to every person.

What is the simplest daily practice for a deity's yantra?

The fourth thing is the deity's yantra, upon which all the japa is done, on which their abhishek, tarpan and pujan are performed and the deity's entire family is satisfied and blessings obtained. The simplest vidhi with which one can carry one's aradhya's yantra, he says, is: if nothing else, do their abhishek as a daily rule. It will not take more than five minutes.

The fourth is the deity's Yantra, upon which all the japa and the rest is done, upon which their abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. is done, their TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and pujan performed, the entire family of the deity concerned satisfied and blessings obtained. The more correctly you carry all these things, he says, the more they will all be bringers of welfare for you. The very simplest vidhi with which one can carry one's aradhya's yantra — if you are initiated, then whatever your guru gives; otherwise, what is being arranged and reaching you through anushthan and the like — is this: if nothing else, then do their abhishek as a daily rule. It will not take more than five minutes to perform an abhishek.

What should be recited while performing the abhishek of a yantra?

For Bhagwan Datt, he says, you will be reciting his Vajra Panjar kavach, his mala mantra, his stotra and satnamavali. Recite these and perform the abhishek at the same time; or commit the stotra and satnamavali or the stotra to memory and perform the abhishek while reciting it or doing japa, with more than one repetition.

So you will be doing the recitation of Bhagwan Datt's Vajra Panjara Kavach kavach, he says. You will be doing the recitation of his Mala Mantra. You will be doing the recitation of his stotra and satnamavali. Reciting these, perform the abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances.. Reciting these very things you may do the abhishek; or commit the stotra and satnamavali, or the stotra, to memory, and reciting that very thing, or doing japa, with more than one repetition, perform the abhishek of the yantra properly.

What liquid should the abhishek of a yantra be done with?

If possible, the raw milk of a cow. Do not perform abhishek with packet milk, he says, because it is already heated and cooled — it is the pasteurisation process, so it is boiled milk and not raw milk. If cow's raw milk can be had, use that; otherwise there is no difficulty at all with gandhodak.

When you perform the abhishek of the yantra, he says, as regards the vessel and what things to do the abhishek with: if it is possible, the raw milk of a Gau. Do not perform abhishek with packet milk. Because it is already heated and cooled — that is the pasteurisation process — so it is boiled milk. It is not raw milk. So if the raw milk of a cow can be had, then with that; otherwise there is no difficulty at all with gandhodak.

How is gandhodak made for the abhishek?

Into water, rub a little camphor and make it into a powder; add ashtagandha, add a little roli, and mix it well. Add rose water and agaru water. The lota has become fragrant.

Water, he says: inside the water, rub a little camphor and make a powder of a little camphor, and into it put ashtagandha, put a little roli, and mix it well. Put in rose water and agaru water. One lota has become fragrant.

Is abhishek alone sufficient as a pujan of the yantra?

Yes. Begin the recitation — "Om Mahasiddhaya Namah Dattatreyaya Namah" — go on reciting your own mantra and keep pouring the stream of water over the yantra; the abhishek is done. By abhishek alone, he says, the complete pujan of that yantra takes place. If you know nothing else and do not wish to do anything, do nothing — just perform the abhishek of the yantra, and the abhishek of all the deities present in it happens together.

Now begin the recitation, he says: "ओम महासिद्धाय नमः दत्तात्रेयाय नमः" — go on reading your own mantra and keep pouring the stream of water over the yantra. The abhishek is done. By abhishek alone the complete pujan of that yantra takes place. And if you know nothing else, if you have no wish to do anything — do nothing, he says. Just perform the abhishek of the yantra; the abhishek of all the deities present in it takes place at once. After that you will perform their abhishek with water. Having done the abhishek with water, apply a little fragrance — meaning sprinkle agaru again, sprinkle rose water — and then wipe them well with a clean, dry cotton cloth so that no stain remains.

How should a yantra that has gone yellow be cleaned?

Where much seva-puja has been done the yantra turns wholly yellow — with sandal and tika going on it, with milk, curd, butter and ghee. To clean it, he says, do not use any chemical powder: use the coarse grit of sugar, and it will shine very well. After the abhishek put a little of the grit on, add a little water, and rub it well.

Whoever has a yantra, he says — when a great deal of seva-puja begins to be done, you will all see: many people have now received a yantra, and after so many days of pujan it has turned wholly yellow. With sandal and tika going on it constantly, with milk, curd, butter and ghee going on it constantly — now, how are they to be cleaned? For that, without using any chemical powder, use the coarse grit of sugar that is available. It will shine very well. Take the sugar grit, and after doing the abhishek of the yantra put a little of the grit on, and adding a little water, rub it well.

Will rubbing damage the yantra?

Do not worry at all, he says: you will not have any wire yantra with you.

Do not be anxious about this at all, he says. You will not have any wire yantra with you.

How long will a metal yantra last?

Therefore, he says, birth after birth will pass over its coming loose, its breaking, its being effaced — it will never be effaced. That yantra will remain at your place generation after generation, until someone bends or breaks it with his own hand.

Therefore, he says, birth after birth will pass over its coming loose, its breaking, its being effaced. It will never be effaced. Generation after generation that yantra will remain made at your place, so long as no one bends or breaks it with his own hand. This passage sits at a damaged point in the transcript: its cue opener was dropped and only the fragment "06:07]" survives, glued to the end of the preceding 30:03 cue. Its reconstructed timestamp is 30:07.

What actually breaks a yantra, and how does one bring back its shine?

Even in washing and wiping it will break only if someone applies great force and bends or breaks it; with the ordinary seva that should be done, it will never be effaced or broken. So without anxiety wash them well with sugar grit, and after that do the abhishek over them with gandhodak, with milk, with whatever you wish — the yantra will begin to gleam. It stays gleaming always, he says, especially the silver one.

Even in washing and wiping, he says, it will break only if someone applies a great deal of force and bends or breaks it; otherwise, with as much ordinary seva as one should normally do, it will never be effaced or broken. So without anxiety, using the sugar powder — the sugar grit that is available — wash them well. And after that, do the abhishek over them with gandhodak, with milk, with whatever you wish to perform abhishek. The yantra will begin to gleam. It will always stay gleaming, especially the silver one.

Why does a copper Dhanada yantra turn black again so quickly?

Whoever has a Dhanada yantra will mostly have a copper one, and with copper, however much you clean it, within half an hour the blackness returns — from the water or from the flowers offered. He says he himself has them, and that he does everything in daily seva-puja that his listeners do, so a little labour is required; cleaning them and bathing them daily takes time.

In copper, he says — whoever has the Dhanada yantra will mostly have a copper one — in that, however much you may clean it, immediately, half an hour later, the blackness in it, from the water or from the flowers offered, simply comes. We too have them, he says: whatever things you all do in daily seva-puja, we do all of those too, so a little labour is required. Cleaning them daily, bathing them, takes time.

Must the yantra be polished every single day?

No. If you cannot clean it so well daily, cannot make it shine, and do not have that much time, there is no difficulty — it will not become dirty in one day. Sitting down even one day in a week, or one day in ten days, clean it once with sugar grit when it seems to you that it has gone yellow, and it will shine; for the next ten days it will go on shining comfortably.

If you cannot clean it so well by abhishek every day, cannot make it shine, and do not have that much time, there is no difficulty, he says. It will not become dirty in a single day. Even one day in a week, or one day in ten days, sit down and polish them; when it seems to you that yes, these have gone yellow, then clean them once with the sugar grit and they will shine. For the next ten days they will go on shining comfortably. The colour goes faintly, meaning a layer begins to settle on it — as flowers are offered, agaru is offered, some smoke of your puja room, the smoke of the arti camphor — so gradually, as it settles and settles, their colour fades. Then with washing it will begin to shine again; it is the layer that sits on the surface. Clean it in this way. So abhishek became the foremost thing, and the stotra and satnamavali.

On what should the yantra be seated?

All the deities are satisfied, he says; do their abhishek, wipe them well with cotton cloth, and they are dry. As to the asana: one way is to keep it standing, which may be done and is no difficulty. The second is to have a chowki-like asana, spread a cloth over it and seat them upon it — just as, if a Shri Vigraha is to be placed over a yantra, the yantra is placed on the chowki and then the Shri Vigraha. Keeping it that way, he says, is more fitting.

All the deities will be satisfied, he says. You did their abhishek, wiped them well with cotton cloth, and they dried. In what manner will their asana be, how will you keep them? One way is that people keep it standing. It can be kept so; there is no difficulty. The second is that there be a chowki-like asana; spread a cloth over it and seat them on it. Just as, if we have to place some Shri Vigraha over a yantra, how will we place it? We will place the yantra on the chowki, then place the Shri Vigraha. In just that way keep the yantra — because keeping it so is more fitting.

What is needed to perform the abhishek itself, and where is the tilak placed?

For abhishek you need a chowki, or you may invert a katori that is used in the puja itself and do the abhishek over that. A chowki, he says, is easily had for ₹200–₹300; for daily use take a small chowki and a thali on which the yantra can rest, place it on them and do the abhishek. After that comes the tilak: in the yantra, wherever each deity has his place, there is a vidhi of their archan, pujan and tilak.

For abhishek and the like you again need a chowki, he says, or you may invert some katori which is itself used in the puja, place them on it, and do the abhishek that way. A chowki is comfortably had for ₹200–₹300. If it is to be used daily, then take one chowki and a thali — a small chowki upon which the yantra can be placed — and placing them on it, do the abhishek and the rest. After that the tilak is to be done. In the yantra, wherever each deity has his place, there is a vidhi of doing their archan, pujan and tilak there. This is true.

What if there is no time for the seat-by-seat archan?

If you do not have that much time it is no problem, he says — do not let any doubt at all come into the mind that this could not be done. Those sadhaks who go to the brihad level, whose life's only aim is seva-puja and who have no other work, should do that much; whoever has his own work should just do the abhishek, and apply the tilak on the mool in the middle.

But if you do not have that much time, he says, there is no problem. Do not bring any doubt at all into your mind that this could not be done, that it will not be possible; from this no difficulty at all will arise. Those sadhaks who go to the brihad level, whose only aim in life is to do seva-puja and who have no other work — let them do this much. Whoever has his own work, let him do the abhishek, and apply the tilak on the mool in the middle.

Why is the worship centred on the bindu of the yantra?

Because the pujan happens in the mool itself, at the bindu in the middle, at the centre. In yantra pujan, he says, at the beginning they expand themselves, spread out, and afterwards gather themselves in. When the visarjan of the pujan happens, all their parikars in the different mandalas — the ten dikpalas with their weapons, whichever shaktis, the chief shaktis of the ten dikpalas, Bhagavati Kadambari and the rest — come and merge back into the mool shakti within the deity at that same mool bindu, whether Bhagavati or Bhagwan Shiva.

The reason, he says, is that the pujan will happen in the mool itself; the pujan will happen at the bindu in the middle, at the centre. Because in yantra pujan, at the beginning they expand themselves, they spread out, and afterwards they gather themselves in. When the Visarjan of the pujan takes place, then all their parikars, who are in different mandalas — including the ten dikpalas with their weapons, whichever shaktis there are, the chief shaktis of the ten dikpalas, Bhagavati Kadambari and all these — come and merge, at that same mool bindu, into the mool shakti within the deity, whether it be Bhagavati or Bhagwan Shiva. So the pujan of the bindu at the centre is the chief thing. At the time of abhishek too, the stream will fall exactly there.

May naivedya be placed on the yantra?

No — do not place naivedya on the yantra. The naivedya is the bhog offered before them. It is at the time of archan that things are placed on it: if you wish to do archan by the sahasranama or by the satnaam, with raisins, cashews, makhana, lotus seeds or some other substance, then you may place these on the yantra.

For the rest, he says, whenever you do pujan with flowers and so on, when the ordinary offering is to be made, you will offer akshat and pushpa right there. Do not place NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. upon them. The naivedya is the bhog offered before them; do not place naivedya and the like upon the yantra. It is at the time of archan that things are placed. If you wish to do archan by the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., or by the satnaam, with raisins, with cashews, with makhana, with lotus seeds, or with some other substance, then at that time you may offer them upon the yantra.

What is offered to a yantra as its vastra?

A vastra should certainly be placed over the yantra. It is not necessary to offer a whole sari and dhoti. Cotton mauli thread is easily had in the market and everyone uses it: keep a large bundle of it. He does not say to offer a new one every day — if you have the time, offer a new one daily; it takes hardly five seconds. Wind it round your hand five, seven or nine times, make a small heap, break it off, scent it lightly, and place it on the yantra.

After that, he says, a vastra should certainly be placed over the yantra. What kind of vastra? It is not necessary that you must offer a whole sari and dhoti; no. Cotton mauli thread is comfortably available in the market and everyone uses it. Keep one big bundle. And he is not saying that you should offer a new one every day — if you have the time to offer a new one daily, offer it. It will only take time; hardly five seconds. Wind it five times, seven times or nine times round your hand, make a small heap, break it off, first scent it lightly, and then place it on the yantra. That has served as the vastra.

What is the merit of offering a vastra to the yantra daily?

You are offering your aradhya a vastra daily; for how great that merit is, he says, read the Srimad Devi Bhagavatam and study what importance there is in the daily archan or abhishek of a deity's yantra and in offering them a vastra daily. You may also offer it by saying "manasa parikalpayami" — that we are offering this mentally — and saying that for the purpose of a vastra we are offering a rakta sutra; you will obtain the complete fruit.

That is, you are offering your aradhya a vastra daily, he says. How great its greatness is — read that in the Srimad Devi Bhagavatam and the rest, study and see what importance there is if the archan or abhishek of a deity's yantra is done daily, or if a vastra is offered to them daily. In this you may also offer it by speaking, saying "manasa parikalpayami" — that we are offering this mentally. Saying that for the purpose of a vastra we are offering a rakta sutra, offer it by speaking that too. Then you will obtain the complete fruit. After that comes at least one flower. If not even one flower can be had, or you are in a place where it is not possible daily that you can bring a flower, then whenever you have a good source of income and the wish, have one lotus flower made from the goldsmith — of silver, or if you have a great deal of money then of gold, as you wish; or have a little gold put on the silver.

What is the fruit of offering a flower grown at home?

If you have planted even one flowering plant at home and even one flower blooms on it daily, offer that one flower on that yantra, and the fruit of offering gold to the whole assembly of deities will be obtained — gold, he repeats. A flower planted at home and tended, when you offer and dedicate it to the deity, brings from the deity the very fruit of offering gold.

A gold or silver bel-patra can be made, he says — around Diwali they are found ready-made. At the least, place that certainly at the centre; and if a flower can be had daily, that is very good. If you have planted even one flowering plant at home, and even one flower is blooming on it daily, then offer that one flower upon that yantra itself, and the fruit of offering gold to the whole assembly of deities will be obtained. Of offering gold — swarna. A flower planted at home and served, when you offer it to the deity and dedicate it to them, then the deity gives the very fruit of offering gold directly.

What is the fruit of a shatarchan or sahasrarchan with home-grown flowers?

If you have a flower garden at home and 108 flowers can be had, or 1000 flowers can be had, and you perform their shatarchan and sahasrarchan, then such fruit is obtained that that punya can never come to an end. This much is the fruit, he says, if you do the archan of a deity with flowers grown in your own garden.

If you have a flower garden at home, he says, and 108 flowers can be had, 1000 flowers can be had, and you perform their shatarchan and sahasrarchan — then so much fruit is obtained that that Punya can never come to an end. This much is the fruit if you do the archan of the deity with the flowers and the like planted in your own garden.

What is the fruit of stealing flowers or tulsi for worship?

In the same way, when you pluck a flower from another's garden, pluck or uproot Tulsi ji, steal them without asking and carry them home, then in that condition you obtain the fruit of stealing gold. That same fault attaches to you and must be suffered accordingly: when they take you into Naraka, the Yamadutas melt that same gold and make you drink it, melt that same gold and give you a bath with it.

And in the same way, he says, when you pluck a flower from another's garden, pluck Tulsi ji, uproot them, steal them without asking and come away to your own house — in such a condition you obtain the fruit of stealing gold. That same dosha attaches to you, and it has to be suffered in that same way. What is the fruit of stealing gold? When they take you into Naraka, the Yamadutas melt that very gold and make you drink it, melt that very gold and give you a bath with it. That is to say, your gold abhishek will happen splendidly. As for those who prescribe in their totkas that one should steal in the early morning and only then the Bhagwan should be given his bath, and the Bhagwan will be pleased — of which planet's welfare-bringing tale they are telling, he says, Bhagavati alone knows. So keep it in mind, and never make such a mistake.

What if a flower must be brought from a neighbour?

If at any time you must bring a flower from a friend's or a neighbour's place, even after asking, then if you bring and offer that flower without giving any money, 50 percent of it is cut and goes to them — they get the punya just like that. However much you decorate it and do everything, you should bring it from another's place only after purchasing it with some money. Even give them a little, or give something in exchange; otherwise a debt remains and half the punya goes to them.

And if at some time you must bring a flower from a friend's place or a neighbour's place even after asking — go to anyone's place — then too, if you bring and offer that flower without giving any coin, then 50 percent of it is cut and gone to them. Just like that the punya will go to them. If you bring it from someone else's place and offer it, half the punya will be obtained by them. However much decoration you may do to it, do everything — but you should bring it from another's place only by purchasing it with some coin, and then offer it. Even if you give them just a little, or give them something in exchange; otherwise a debt will remain, and half the punya will go to them. This is why it should be kept in mind.

What is the brihad pujan of a yantra if there is time?

That much is the ordinary pujan of a yantra. If you have more time and wish to do a brihad pujan, do shatarchan or sahasrarchan. For Bhagwan Shiva, recite the Panchakshari daily, or recite the Bhagwan's ashtottara satnaam, and most divine of all, recite Bhagwan Shiva's mala mantra and offer with it. If, say, you got five bel-patras, take one bel-patra in the hand, recite the whole Shiva mala mantra, and offer it on the yantra.

So the ordinary pujan of a yantra will be this much, he says. If you have more time and wish to do the brihad pujan, then do shatarchan or sahasrarchan. If it is Bhagwan Shiva's, then daily recite Bhagwan Shiva's Panchakshari Mantra, or recite the Bhagwan's 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.; and most divine of all, recite Bhagwan Shiva's Mala Mantra and offer with it. How? Suppose you got five bel-patras. Take the five bel-patras one by one; take one bel-patra in your hand, recite the whole Shiva mala mantra, and offer it on the yantra.

What is recited during the abhishek of Bhagavati's yantra?

If it is Bhagavati's yantra, the abhishek will be done in just the same way; at the time of abhishek recite the Devi Suktam. And if, after the abhishek of Bhagwan Shiva's yantra, you recite the Devi Suktam and offer a bel-patra on it, that is very good. The daily recitation of the Devi Suktam serves on any yantra at all, he says — whether Bhagavati's, Bhagwan Shiva's or Bhagwan Datt's — because shakti is seated in all of them.

In just the same way, if it is Bhagavati's yantra, the abhishek and the rest will be done in this same manner. At the time of abhishek recite the Devi Suktam; and after the abhishek of Bhagwan Shiva's yantra, if you recite the Devi Suktam and offer a bel-patra upon it, that is very good. The daily recitation of the Devi Suktam is for any yantra at all — whether it is Bhagavati's, Bhagwan Shiva's or Bhagwan Datt's — because shakti is seated in all of them.

What must be done to a yantra or kavach after a sutak or patak?

Keep one thing in mind about that yantra, he says: whether it is a kavach, any kavach at all that you wear round your neck, or any yantra — after a sutak or patak has attached, have agni sparsh done without fail.

And keep one thing in mind about that yantra, he says: whether it be a Kavach, any kavach at all that you have worn round your neck, or any yantra at all — after a Sutak or AshauchA state of ritual impurity, such as following a death or birth in the family, during which certain rites and recitations are restricted. has attached, have agni sparsh performed without fail. How the agni sparsh is to be done, he says, look at and hear this example as well.

How long does a birth sutak last, and does it attach to the yantra?

Suppose a child is born in your house: the sutak of birth attaches, the shauch attaches. Until the chhathi is done, and in any case at least a paksha does not pass — ten days, twelve days, as it may be; ten days is taken as the norm — you will begin the pujan only after twelve or fifteen days. Sutak, he says, will not attach to the yantra and kavach as such; but since we are going to touch them, the purification here is really our own.

Suppose, he says, that a child has been born in your house. The sutak of birth attached, the shauch attached. Now until his chhathi is done — and in any case at least a paksha will not pass; ten days, twelve days, however it may be, ten days at least is taken as the norm — you will begin the pujan only after twelve or fifteen days. So when the sutak has been effaced, the pujan and path of the Bhagwan has been done, the pujan of Chhathi Maiya has been done, and after everything is done your basic time has come to begin the pujan here, the house having been purified — then after that, how will the pujan of the yantra and kavach be, whatever you may have obtained from an anushthan? Look: a sutak will not attach to the yantra and kavach as such, but since we are going to touch them, this is somewhere our own purification that is special here. This too has to be kept in mind.

What is done first in the puja sthan after a sutak?

The first task is that whatever cloths you have put on or spread beneath each deity of the puja place must all be changed. If they cannot be changed, then at the least they must be washed, dried and put on again. Even the chandani that is fixed above must be washed or replaced. If the puja place can be painted and mopped, that is very good; otherwise dust it and clean it.

Especially the Mala used for japa, he says, or the mala that was given to you at the Kumbh and the like — the mala made in thread; maximum of the big malas are all in thread. How are they to be handled? The first task we will do is this: whatever cloths you have put on or spread beneath each deity of the pujan place will all have to be changed. If they cannot be changed, then at the least they will have to be washed, dried and put on again. Even if you have fixed a chandani above — a chandani is fixed, as you all will know, and many people put one up at home — that too will be washed or replaced. If you can have the puja place painted and mopped, that is very good; otherwise dust it and clean it.

How are the deities and photographs purified after a sutak?

You must perform the abhishek of every deity with the raw milk of a cow. On the photographs, sprinkle Gangajal, wipe the images well and set them safe. All must be purified. When the bath of all at the pujan place is done, you will put a new cloth, or a washed cloth, on them all. Then come the malas, those for japa and those for wearing: the threads of the mala that is worn should be changed, though he says there is no difficulty if they are not.

You must do the abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. of every deity with the raw milk of a Gau. On the photographs, sprinkle Gangajal, wipe the images well and set them safe and secure. All are to be purified. When the bath of everyone at the pujan place is done, you will put a new cloth, or else a washed cloth, on them all. After that, whatever mala there is for japa, and whatever mala there is for wearing — the threads of the mala that is worn should be changed. If they are not changed, he says, there is no difficulty either.

What is gathered and prepared before the agni sparsh?

Gather everything — all the malas, the yantras, the kavachas — dust them well, and at the least change the thread of every kavach. He allows that a mala that has to be strung is a problem, so that one may simply be given agni sparsh; but in the other kavachas, take out whatever thread you have and put in new thread. Then keep camphor in a vessel — Bhimseni camphor, pure camphor — and at the first pujan of that day do a havan without fail.

Now the agni sparsh is to be done, so gather them all: yes, gather and keep them — all these malas, and these yantras, and these kavachas — dust them all well, and at the least change the thread of the kavach. Since the mala has to be strung and got strung, he says, there is a problem, he understands; so that one, very well, will be given agni sparsh. But in the rest of the kavachas, take out whatever thread you have put in them and put in new thread. Now you must keep camphor in a vessel — Bhimseni camphor, pure camphor. First of all, at the pujan of that day, when the first pujan takes place, do a Havan without fail. By doing havan the whole atmosphere is purified, the deities are satisfied; because of the sutak that has been on for so many days, all the deities who have come, an auspicious work having happened in the house, all attain to auspiciousness.

How exactly is agni sparsh performed?

Take the camphor from the very fire kindled in the havan kund; touch the camphor to it and kindle the flame. Then first wash all the malas with cow's milk; wash the kavach and the yantra with cow's milk and then a little water and purify them, and very quickly pass that mala, that yantra, that kavach right through the fire. Never set about burning it, he warns. Agni sparsh means it passes across in an instant — through the fire, across, come away, not burnt, only touched. Whatever the fire touches becomes pure; Agni is directly a god and purifies everyone.

From the yajna kund — not a yajna kund, he corrects himself, the havan kund itself — from the fire kindled in it, take the camphor. Touching the camphor to it, kindle the flame, and in that same flame first wash all the malas with the milk of a Gau. Wash the kavach and the yantra with cow's milk, then with a little water, purify them, and very fast pass that mala, that yantra, that kavach right across through the fire. Not that you take it and go on burning it entirely — never do that, he says. Agni sparsh means simply that it passes across in a flash; passed through the middle of the fire and came away, not burnt, only touched. Whatever the fire touches becomes pure. Agni is directly a deva and purifies everyone.

May one person do the agni sparsh of everyone's japa mala?

No. Purifying them all in this way, seat each again in its own place; let everyone put on their own kavach, and everyone take their own mala. Now you are a sadhak, your wife is a sadhika, your sister a sadhika, your brother a sadhak — so do not sit down with everyone's japa mala, he says. You may do the kavachas, and the mala worn may also be given agni sparsh by you, but do not touch anyone else's japa mala. Each person will take his own out of the gomukhi, purify it, wash the gomukhi, and himself have both the gomukhi and the mala touch the fire.

Purifying them all in this way, he says, seat each of them again in their own place. All the kavachas — whoever's kavach it is, let each of them wear his own. Whoever's mala it is, let each take his own, the mala for japa. Now you are a sadhak, your wife is a sadhika, your sister is a sadhika, your brother is a sadhak — so do not sit down taking everyone's japa mala. The kavach you may do; the mala worn you may also give agni sparsh. But do not let anyone else touch the japa mala; do not make this mistake. Whoever's mala it is will himself take it out of the GomukhiA cloth rosary bag, shaped like a cow's face, used to conceal the hand and rosary while chanting mantras in public. and purify it, will wash the gomukhi, and he himself will go and have the gomukhi and the mala touch the fire — and in giving the gomukhi agni sparsh at leisure, if the gomukhi burns, a separate dosha will attach.

What cautions attend the agni sparsh of a japa mala?

It must be done absolutely fast, the hand moving quickly — as much as a touch; it is not to be roasted there. Everyone will have their own mala touch the fire. If some elderly person who does japa cannot do it, the fire should be taken to them and it should be done by them there; and if they cannot do it at all, then you may do it yourself and give it — a father, a grandfather, that will do. But it is not that ten people are touching that mala. And at the time your mala touches the fire, a whole battalion should not stand there visualising and inspecting whether you did it or not; when you do yours, only you should be there.

It must be done absolutely fast, he says; the hand should move quickly, as much as a touch. It is not to be roasted there. So everyone will have their own Mala touch the fire. If some elderly person who does mala japa cannot do it, then the fire should be taken to them and it should be got done by them there. If they cannot do it, that is a separate matter — then you may do it yourself and give it; if it is your father, your grandfather, that will do. But it is not that ten people are now touching that mala. And at the time your mala's agni sparsh takes place, a whole battalion should not stand there visualising and inspecting — ah, did mine get done or not. When you do your own, only you should be there; no one else should look at the mala.

Should a japa mala ever be shown or looked at?

When you have taken the mala out of the gomukhi, washed the gomukhi and set it to dry, keep the mala at that time wrapped and covered in some vessel or in some newly washed cloth — he is speaking of the japa mala. Not that it is put on exhibition, look at my mala, look at my mala. Once a mala has gone into the gomukhi, even you yourself are forbidden to look at it again; do not look at it either, only look at the sumeru. That it gets glimpsed is a separate matter; but no one else should look at it.

When you have taken the mala out of the GomukhiA cloth rosary bag, shaped like a cow's face, used to conceal the hand and rosary while chanting mantras in public., washed the gomukhi and it has gone to dry — at that time keep the mala wrapped and covered in some vessel or in some newly washed cloth. He is speaking, he says, of the japa mala. Not that it is being put in an exhibition — look at my mala, look at my mala. Once a mala has gone into the gomukhi, even oneself is forbidden to look at it again. Do not look at it yourself either; only look at the sumeru, wash it. That it does get seen is a separate matter — but no one else should look at it. Keep this in mind.

Is a patak treated differently from a sutak?

When a patak has fallen, when someone has died, then too after the purification the whole rule remains the same, except that at that time all the thread will certainly have to be changed. At that time take special care, he says, and try to change the thread of the japa mala too — that would be proper.

When a patak has fallen, when someone has died, then too, after the purification, the entire rule will remain this same one — but at that time all the thread will certainly have to be changed. At that time take special care, he says: make the effort that if you also change the thread of the japa mala and the rest, it would be proper. After this, he goes on: we have done the nitya abhishek of the yantra, done the pujan, and come to know about Sutak and patak. In the daily pujan, do their shringar as well as you can and according to the time you have. He says he is deliberately not speaking in very great detail or at greater length, because if he speaks of it, a doubt will arise in the mind that one is not able to do so much. You will yourself come to sense how and what is to be done; the time will come, the time will itself be found by you, and you will do it.