Rudra Gana One-Day Siddhi Vidhan for a Penumbral Lunar Eclipse — the Ramayana Chaupai Used as a Sabar Mantra

The speaker says a lunar or solar Grahan has many kinds, which jyotish explains in a particular way. One is a full lunar or solar eclipse; one is a partial lunar or solar eclipse; the third is an upachhaya or chhaya (penumbral) eclipse. The eclipse coming up at the time of the recording, he says, is a penumbral lunar eclipse. There are some special mantras, he says, whose siddhi or awakening is done in a partial lunar eclipse or a partial solar eclipse. In a total solar eclipse they cannot be awakened. This information, he says, stays confined especially to guru families; he is putting it before everyone so that it reaches people, so they come forward in this field, so the problems of their lives lessen and they find success in their families. If you are watching after the Kartik Purnima on which that eclipse falls, or at any other time, and want to do this sadhana, he says you can do it only and only at the time of a partial lunar eclipse, or on the day of a penumbral lunar eclipse. Do not do it in a full eclipse. Do not do this sadhana in a solar eclipse either.

Explaining the reason behind the eclipse rule, the speaker says that in him and in his listeners there is not so much capacity that they could please Bhagavan Mahadev in person. But when we serve and worship any great shakti, our words first reach the Ganas of that shakti who are present in this field. We are not such great devotees, he says, that we sit down today or tomorrow, begin Japa, and our words at once reach Mahadev himself. They do reach — day and night we are in his sight, there are no two opinions about it — but a field has been divided up. Practically, when you look at it, the field is divided and all the shaktis have been given responsibilities. And what you are going to do, he says, you are doing to obtain shakti, to fulfil your wishes. When you do nishkam sadhana, nishkam bhakti, that very quickly helps you go near Ishwar himself, and you connect with Ishwar directly. But if you are doing some sadhana according to your desires, never think that your words will reach Ishwar himself straight away. There you have to go step by step; there your mistakes are tested — what mistake are you making, if you made some mistake in the sadhana you got no fruit. This happens very often, he says, and that is why he is telling it.

The sadhana and mantra he is about to give, the speaker says, is a chaupai of the Ramayana — but in the sabar field they use this chaupai as a Sabar Mantra. It has various prayogs, more than one; today he is giving one, and first it must be understood. Bhagavan Mahadev's Ganas, he says, carry our words to Mahadev, or they have been given independent charge so that if they are pleased on their own they accomplish our tasks and wishes. This authority has been given to Rudra's ganas by Bhagavan Rudra himself. Along with this, he says, the moon seated on Mahadev's head is a half moon, not a full moon — it is called the moon of Dooj, the moon of Dwitiya. So this mantra is made siddha only in a penumbral lunar eclipse because — as he was taught, and he is passing on the same — its connection is through the ganas of Rudra. Through this mantra we request the ganas of Rudra, the ganas of Bhagavan Shiva, to fulfil this wish of ours. Also, he says, anyone who reads the Ramcharitmanas will find that Mahadev constantly meditates on Bhagavan Narayan, Bhagavan Ram. See how simple and how divine it is: Bhagavan Ram worships Mahadev, who is his aradhya, and Shiva's aradhya is Bhagavan Ram; each is the other's aradhya, each the other's servant. So from this one mantra we will receive the grace of Shri Ram and the grace of Bhagavan Rudra both — one mantra brings two great powers into coordination. That is why, he says, he is telling its greatness first, along with when to do it, when not to, what to keep in mind, and who will become siddha and who will act.

Before giving the vidhan, the speaker says that being siddha here in no way means that the Gana will stand before you in person; that much capacity cannot be there yet. Rather, he says, by their own will they may guide you through dreams (Swapna), or in whatever way, according to your karma, they may give you guidance or help. That, he says, is why this special information had to be given first — so that one understands when, how and why the mantra is done, what it is and what its capacity is, before turning to the procedure.

The speaker says this mantra may be used for the fulfilment of any sattvik, good, auspicious wish of ours. Not a wish by which someone is to be destroyed. For a pure sattvik wish it may be used — whether it concerns money, business or a job, an enemy who is troubling you, disease and the like, obtaining some kind of protection, or success in an exam, interview and so on. It can be used everywhere, he says, wherever you are going to do Paushtik Karma or Shanti Karma — in those places this mantra may be applied.

First, the speaker says, learn the siddhi vidhan. For the siddhi you may do it at a river bank, at the bank of a sarovar, or at home — any of the three. If you do it at a river bank and there is a Shiva temple there, that is excellent; do it in the Shiva temple. At a lake bank too, do it where there is a Shiva temple. If you are doing it at home, fill a large bowl of bronze or brass with pure GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity. only, and near it install the ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., or the picture or murti of the Shiva family that is already served and worshipped in your house, and then do the japa of the mantra. He asks for special attention to this. What samagri is needed? Ground HaldiTurmeric, used in offering and in the mala and rites of the yellow-clad forms of the Goddess.. If ground haldi is not available, gota haldi — raw whole haldi — may be used, but it will then have to be rubbed, and its ink made by rubbing; so ground haldi is easier. Next you need five PaanThe betel leaf offered in pujan, often paired with supari. leaves, 44 LaungClove, used in offering and in small prayogas., 22 ElaichiCardamom, offered with laung in small prayogas and in pujan. and 11 KapoorCamphor, burnt at the close of worship., along with flowers, chandan and the like — the ordinary items of puja. Later, at the bhog step, he adds that he had perhaps not mentioned saunf and that saunf must certainly be taken. At that step he places eleven paan leaves, though the samagri list says five.

On the day of the penumbral lunar eclipse, the speaker says, early in the morning one task is to be done first: from a vat vriksha, the BargadThe banyan, a tree under which certain prayogas are set and at which spirits are said to abide. or banyan, five leaves are to be plucked and brought — after inviting the tree. The method of invitation: if the eclipse is today, then yesterday, one day before, we go there and give nyota, an invitation. Going to the banyan, tie a kaudi with what is called MauliThe red-and-yellow thread tied on the wrist or around a kalash. thread on it, place some DakshinaThe offering made to a guru or officiant that completes a rite; a ritual is held incomplete without it., rice and the like near the tree, and say to it, in his words: O Prabhu, tomorrow I will come to take five leaves from this tree of yours. Kindly grant success in the work where I am going to use them, and grant the order and permission to take those five leaves. I will come tomorrow; this is the invitation for that. Having said this, come away. The next morning, he says, bathe, go, take the five leaves from there and bring them back.

In the Grahan kaal, the speaker says, keep this in mind: the siddhi is not to be done in the sparsh kaal or the moksha kaal — that is, not at the beginning or the end of the eclipse — but in the madhya kaal, the full middle period. For this eclipse, which is in the afternoon, from afternoon to evening, he says the time from 2:30 pm to 4:30 pm, two hours, will be given entirely to Japa. Likewise whenever you look at an eclipse in future, look at the eclipse period: this sadhana is absolutely not to be done in sparsh and moksha kaal — he asks for special care on this — it is to be done only in the madhya kaal. If the eclipse period is five hours in all, counting sparsh and moksha, take out the middle time, two or three hours, and do the sadhana accordingly.

In the sadhana period, the speaker says, wherever you are sitting — river bank, lake bank or home — first sit on the asana and complete the opening procedures. Then take the water: the river's water if at a river, the lake's if at a lake, and at home the GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity. you kept in the vessel before Shiva. Mix the HaldiTurmeric, used in offering and in the mala and rites of the yellow-clad forms of the Goddess. with that water — rub raw haldi and draw its ink, or dissolve the ground kind. Nothing else is to be mixed: apart from haldi nothing at all, only haldi and water. Then with the anamika, the ring finger of your right hand, write Ram on the five BargadThe banyan, a tree under which certain prayogas are set and at which spirits are said to abide. leaves you brought. How to write Ram: not राम; write रा and put the mark of अं above it, and that becomes Ram. Write it on all five, dedicate them to Shiva and arrange them on Shiva-ji. After that, place eleven PaanThe betel leaf offered in pujan, often paired with supari. leaves before him and on each put two LaungClove, used in offering and in small prayogas., two ElaichiCardamom, offered with laung in small prayogas and in pujan. and a little saunf — here he says he had perhaps not mentioned saunf before, and it must be taken. This BhogThe food offering placed before a deity before anyone in the household eats. is laid in eleven places, for the Ganas of Bhagavan Shiva. Then fold your hands and pray, in his words: O Mahadev, kindly appoint one of your chief ganas for the fulfilment of my wishes. Whatever my sattvik wishes are, for the welfare of my family and for my own welfare and uplift, grant them your permission to fulfil these. For this purpose I am going to perform the anushthan of the mantra of your aradhya, Bhagavan Shri Ram. Kindly complete this anushthan and be gracious to grant an auspicious result. After saying this, do continuous Japa of the mantra shown on the screen — the chaupai is displayed, not spoken — only in the madhya kaal. When the japa is complete, place eleven laung and eleven KapoorCamphor, burnt at the close of worship. there, the laung on top of the kapoor, and burn them — burning them is, in a way, a Bali; giving the bali of laung is spoken of this way. The burning order: the first kapoor to burn is the one on your left-hand side; lighting each one next to it in turn, the last to burn is on your right-hand side. Do not burn them wrongly, do not burn in reverse — he explains this so that no mistake is made and the auspicious result comes. Then the dedication, at the Shiva temple or your puja place: take haldi in your hand, mix a little water into it, and say in your mind, in his words: O Bhagavan Mahadev, I have completed this japa for the sake of your aradhya; accept it, and kindly appoint your chief ganas, as a blessing, for the welfare of our family; praying this, I dedicate this japa fully to you. Apply that haldi well on Shiva's ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., or place it on the arghi — there is no problem, you may offer it. Do pranam and come away. If you did this japa in the afternoon, he says, then that same day at night 108 japa of the mantra must also be done at home. It has no separate special vidhan: just sit, light dhoop and deep, do the japa, pray to the ganas of Shiva, of Rudra, and at the end burn a pair of laung on one kapoor as bali. Only this much on the first day. With that, he says, today's sadhana is complete; from tomorrow the prayog may begin.

From the next day, the speaker says, you may begin the prayog. Each day, after the daily puja and so on, in whatever time you have left, sit down, and before the japa of this mantra take up one wish. Never load many wishes onto it — may I get money, may my debt end, may this and that — no, only one. For instance, if there is debt on you, pray only this, in his words: O ganas of Bhagavan Mahadev, O ganas of Rudra, I pray to you: for the ending of my debt, of the loan that is on me, make a path in our life. Let such a path form that this debt is fully cleared as soon as possible; let us be freed of this loan. After this prayer, do Japa of the mantra as you are able — 11, 21, 51, 108. After the japa, remember without fail to give two LaungClove, used in offering and in small prayogas. on one KapoorCamphor, burnt at the close of worship. as Bali. Only this much, and keep doing it continuously. If in between you do or want to do some new sadhana, there is no problem — do it — but continue this until your problem is completely finished, whether it takes a day, a month or a year; do it continuously. Do it and it will happen, he says; do it four, five, eleven days and drop it, and it will not. You do not have such capacity that you do ten days of sadhana and Rudra's Ganas come in person and at once solve your problem; that does not happen. Give time and it will happen; when time is taken, the solution is a lasting one. Continue and you will certainly get a positive result. Rudra's ganas, he closes, are quick givers of fruit — though everything depends on PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it..