The Independent Use of the Durga Saptashati Mantras — Kavach, Argala, Kilak and What Each Adhyaya Does

Many sadhaks cannot complete the whole Saptashati, and Chaitra Navratri is directly ahead

The speaker says Chaitra Navratri is directly ahead and there are a great many sadhaks and sadhikas who, while doing the Saptashati paath, cannot complete the whole of it with the full vidhi vidhan — there is a shortage of time, and the body sometimes does not cooperate.

Opening the live, the speaker says Chaitra Navratri is directly in front of them, and that among those who do the Shri Durga Saptashati paath there are a great many sadhaks and sadhikas who are not able to do the whole Durga Saptashati with its complete vidhi vidhan. The reasons he names are plain ones: there is a shortage of time, that much time is simply not available, and the body sometimes does not give its support.

Can the individual mantras of the Durga Saptashati be japped on their own?

The speaker says this question and this curiosity arise very often — whether every one of the mantras of the Shri Durga Saptashati can be japped independently, and if so what the vidhi vidhan for it is; and whether some portions of any adhyaya can be taken up for japa.

Very often, the speaker says, this question is raised and this curiosity arises: whether all the mantras of the Shri Durga Saptashati, each one of them, can be japped in an independent form, and if one does jap them, what the vidhi vidhan for that is. Or whether some portions of any adhyaya can be taken up and japped. He adds the further questions that follow from it: which Shatkarma-related kriyas are accomplished by it, which benefit is obtained from it, what the qualification for doing it is, and what the vidhi vidhan is by which benefit is obtained and no tiryak effect falls on the doer.

It is aimed above all at sadhaks working towards pratyakshikaran in Navratri

Especially those people who take up sadhanas so that some siddhi may become directly manifest; in Navratri, he says, there are a great many sadhaks, new and old, who remain at work for the sake of pratyakshikaran, and all of them will get extreme benefit from this subject.

These are some special subjects, the speaker says, and especially for those people who take up sadhanas so that some siddhi may become directly manifest. In the time of Navratri there are a great many sadhaks who remain at work for the sake of pratyakshikaran — new sadhaks and old sadhaks alike. All of them will get extreme benefit from this subject, and they will receive help on the path they wish to walk. He asks that anyone who has the Shri Durga Saptashati should sit down with it in hand, and that anyone going to do the Saptashati paath this Navratri should sit with the grantha and put their questions from it so that he can answer them.

What should someone do who cannot recite the whole Durga Saptashati?

They should do the ordinary paath of the Shri Durga Saptashloki — one paath, or 27, or nine; at the very least nine paaths. Even a person who never does kalash sthapana, keeps no fast and does no vrat should certainly do nine paaths of the Saptashloki at least once through the whole Chaitra Navratri.

He begins with the Saptashloki, from the commonly circulated Durga Saptashati grantha — the Gita Press Gorakhpur edition, which he says is the one most people have in hand today. Those who cannot do the complete paath of the Shri Durga Saptashati should do the ordinary paath of the Shri Saptashloki. Do one paath if you wish, or 27 paaths, or nine paaths; at the least, nine paaths should be done. Even if you never do Kalash sthapana, even if you keep no fast and do no vrat or the like, you should ordinarily still do the nine-times paath of the Shri Durga Saptashloki at least once through the whole of Chaitra Navratri.

The Gita Press phalashruti of the Ashtottara Shatanama raises questions every reader asks

Because when people read the phalashruti of the Ashtottara Shatanama Stotram given in the Gita Press edition they invariably ask about the things written in it — that such a thing is written there, how will it happen, in what manner will it be accomplished. He says these should certainly be attended to.

Along with the Saptashloki, he says, there is the Durga 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. Stotram — the Ashtottara Shatanama of Bhagavati given in the Shri Gita Press Gorakhpur edition. When the phalashruti of it is read, various different subjects are stated there. He says these should certainly be given attention. Everyone who does the paath asks about the matters written in the phalashruti — that this thing is written in this way, how will it happen, in what manner will it be accomplished. So he asks listeners to hear it out once.

What does the Ashtottara Shatanama phalashruti promise?

That for whoever does its paath there is nothing at all in the three lokas that is not attainable — wealth and grain, sons and progeny, all four purusharthas, and at the end Bhagavati grants mukti, shashvat mukti, so that on going to the Devi loka one does not have to return. This, he notes, is the fruit of the paath of only 108 names of Bhagavati, and the speaker of those names is Ishvara himself.

First of all, the speaker says, it states that whoever does its paath — there is nothing in the three lokas that is not attainable for him. Let there be wealth and grain, let there be sons and progeny and the rest, every one of the four purusharthas; and at the end Bhagavati grants mukti, shashvat mukti, that is, when they go to the Devi loka they do not have to come back. This, he stresses, is the fruit of the paath of only the 108 names of Bhagavati. And as for who is speaking those 108 names — above it stands 'Ishvara uvacha', that is, Bhagavan himself is saying this.

What condition does the phalashruti attach to the paath?

That whoever does its paath after worshipping the Kumari and while doing dhyan of Bhagavati obtains all these things. The kumari pujan, he says, may ordinarily be taken as the kumari kanya pujan we do; done together with the full vidhi vidhan, the fruit is obtained. It may also be done within one's own vrat.

The text says that whoever, having worshipped the Kumari and while doing dhyan of Bhagavati, does its paath obtains all these things. The kumari pujan we perform — the Kanya Pujan of kumari girls, if it is taken in its ordinary sense — is what is meant: having done their pujan, if this whole vidhi vidhan is carried out, then this fruit is obtained. Or else, he says, we may do the kumari pujan within our vrat.

How important is kumari pujan in an anushthan of Bhagavati?

The speaker says kumari pujan has its own importance: without the pujan of a kumari, success is not obtained in Navratri or in any kind of anushthan of Bhagavati whatsoever. In every svaroop of Bhagavati this work has to be done by us.

Kumari pujan has its importance, the speaker says: without the pujan of the kumari, success is not obtained in Navratri, nor in any kind of anushthan of Bhagavati. He gives an example. If we do the sadhana of Bhagavati Baglamukhi, if we have done a 36-akshari sadhana or anyone's 36-day sadhana, then at the end, after doing the Havan, TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., marjana and everything else, brahman bhoj is a separate subject — along with it there is also the kumari kanya bhojan. The kumari girls too have to be fed there. In every svaroop of Bhagavati this work has to be done by us.

What does the phalashruti say about a Tuesday Amavasya joined to Shatabhisha?

That on an Amavasya falling on a Tuesday and joined with Shatabhisha nakshatra, if we make the yantra of this whole paath, do the paath, and then wear it, a particular kind of sampada is obtained from it. The confusion people have, he says, is over which yantra is meant.

The phalashruti states that on an Amavasya which falls on a Tuesday and is joined with Shatabhisha Nakshatra, if at that time we make the Yantra of this whole paath, do the paath and then wear it, we obtain a particular kind of sampada. The confusion that remains around this, he says, is over which yantra — which yantra will be made in this. He begins his answer by noting that just as there are the shatkarma, so there are yantras related to the shatkarma.

What is the difference between a shatkarma yantra and a deity mahayantra?

Besides the shatkarma-related yantras there is the yantra of the devatas, the yantra of the Mahashaktis, in which we repeatedly speak of aavaran pujan — in that yantra we worship, from the chief deity onward, every single member of their family and every single limb, and all their astra and ayudha. Those are the mahayantras, of whichever god or goddess they belong to.

One kind of yantra, he says, is the yantra of the devatas, the yantra of the Mahashaktis, in which we repeatedly speak of Aavaran Puja. That is, in that yantra we will worship from the chief deity onward every single member of their family and every single limb, and we will worship all their astra and ayudha. Those are mahayantras, of whichever god or goddess they may be — of Mahakali, of Mahalakshmi, of Mahasaraswati.

Why does a purashcharan of a stotra have more than one stage?

The speaker says those doing the Kalika Yogini sadhana have a great many preliminary charans, and those doing the purashcharan of the Jagan Mangal Kavach likewise have many charans. When we do the purashcharan of any stotra at all, it is not a single charan.

Those who are doing the Kalika Yogini sadhana, the speaker says, have a great many charans at its beginning. Whoever is doing the purashcharan of the Jagan Mangal Kavach likewise has many charans in it. Whenever we are doing the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of any stotra at all, there is not merely one charan in it.

The Amavasya falls on a Tuesday again, but without the Moon in Shatabhisha the conjunction is incomplete

The speaker says that this time too the Amavasya is falling on a Tuesday, but the Moon is not in Shatabhisha nakshatra this time. The yantra is to be made when it falls in Shatabhisha nakshatra, on a Tuesday, on the Amavasya tithi.

As the Ashtottara Shatanama states, he recalls, the yantra is to be constructed on a particular tithi — that there be Amavasya, and that the Amavasya fall on a Tuesday. This time too, he notes, the Amavasya is falling on a Tuesday, but the Moon is not in Shatabhisha nakshatra this time. So let it fall in Shatabhisha nakshatra, and let the day be Tuesday, and let the tithi be Amavasya; on that day, at that time, the yantra should be constructed. For yantra construction the tithi and the rest carry a very special importance.

Which yantra is used for the Ashtottara Shatanama?

Bhagavati has a yantra in which her 108 names are placed. There is the Saptashati yantra of Bhagavati Durga, a mahayantra with the complete aavaran, the full vidhi vidhan and all the shaktis included in it; and related to it a further yantra called the Ashtottara yantra — as one hears of the Bisa yantra of Durga ji, so there is an Ashtottara yantra.

There is a yantra of Bhagavati, he says, in which her 108 names are placed. One yantra is the Saptashati yantra of Bhagavati Durga — a mahayantra. In the Saptashati yantra there is the complete aavaran, the full vidhi vidhan, and in it is the inclusion of all the shaktis. Related to that same one there is a further yantra which we call Bhagavati's Ashtottara yantra. Just as we hear of the Bisa yantra — Durga ji's Bisa yantra is very well known — in the same way there is an Ashtottara yantra.

Either of the two may be constructed at that time, by the prescribed vidhi, and then worshipped

The speaker says it is that yantra that is caused to be made here. As far as he remembers there are those two yantras, and any one of the two is constructed in the prescribed manner at that very time, worshipped, and then worn. He adds that the vidhi vidhan of every yantra we make is stated symbolically in the stotra itself.

He notes that this Ashtottara yantra also has another name, which does not come to his mind at the moment. It is that yantra whose construction is caused to be done here. There are those two yantras as far as he remembers, and out of those two, any one yantra is constructed in the prescribed manner at this very time, worshipped, and then worn. And the vidhi vidhan of whichever yantra we construct, he says, remains stated in a symbolic form in the stotra and the like.

How does a sahasranama indicate the yantra procedure?

Taking the example of the Dakshina Kalika Sahasranama, he says that in its phalashruti one hears — and in some places reads — that if tarpan is done on the yantra with these mantras, then such and such tasks will be accomplished. That much has been told to you symbolically.

Suppose, he says, that we are doing the paath of Bhagavati's Dakshina Kalika SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition.. When the sahasranama paath is done, then in the phalashruti and the rest you get to hear, and in some places to read, that if TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. is done on the yantra with these mantras, then tasks of this kind will be accomplished. So this has been told to you in a symbolic form.

What is the Golak yantra used in Pratyangira paath?

The speaker says that many people do the Pratyangira paath, and in it the description of the Golak yantra comes — that if in the Golak yantra we give pind and the like and offer bali, the enemy is destroyed, total destruction follows, maran and such kriyas are accomplished at once, and the Mahakrityas, becoming pleased, at once strike the enemy down.

As to how the yantra is to be made, he says, it is also written in places that on such and such a day, on a stated tithi — and especially in the case of Kali ji's yantra, by going into the shamshaan — if we make a yantra of this kind and perform such a kriya, then such results follow. Many people, he says, do the Mahapratyangira paath, and in it the description of the Golak yantra comes: that if in the Golak yantra we offer pind and the rest and give bali, the enemy is destroyed, total destruction takes place. Maran and such kriyas are accomplished at once. The Mahakrityas, becoming pleased, at once strike down the enemy.

Do all yantras take the same time to construct?

No. Every specific yantra of one's own aradhya has its own specific tithis. Beginning from that day, some yantras are completed in a single day; some depend actually on the nakshatras — as many aavarans as there are, that many nakshatras are needed for their construction to be complete. Much also differs by guru parampara.

In the same way, he says, whatever specific yantras there are, of one's own aradhya, all of them have their own specific tithis. Starting from that day, there are some yantras which are constructed within a single day. There are some yantras in which, as many aavarans as there are, it actually depends on the nakshatras — that in that many nakshatras their construction will be completed. And in the guru parampara too, he says, a great many things differ from one another. He offers what he himself knows, and says that if someone else knows something further they will tell it.

Does a yantra receive praan pratishtha like a murti?

Yes. Having constructed the yantra by that vidhi vidhan, then just as in the praan pratishtha vidhi of a murti we do the agni uttaran vidhi and everything else and establish the praan in each single limb — the hands, the feet, the eyes, the mouth, the praan within, the tongue — in the same way pratishtha is done in a yantra also.

Having constructed that yantra by that vidhi vidhan, he says, then again — just as in the Prana Pratishtha vidhi of a murti we do the agni uttaran vidhi and everything else and do their praan pratishtha in each single limb. Their hands, feet, eyes, mouth, the praan within them, the tongue — the pratishtha of all these things takes place. In exactly the same way, pratishtha takes place in a yantra as well.

How much larger is the full tantrokta pratishtha of a yantra?

The full tantrokta vidhan, he says, is that in each single aavaran there is one deity, and this whole pratishtha vidhi will be that extensive — in a murti we do it once, in this it is the whole of it. For documentary support he points to the Durga Archan Paddhati of Acharya Shivadatta Mishra Shastri.

The complete tantrokta vidhan, he says, is that in each single aavaran there is one deity, and this whole pratishtha vidhi will be that extensive. In a murti we are doing it once; in this, the whole of it. For those who want some documentary portion of this with proof, he points to the Durga Archan Paddhati of Acharya Shivadatta Mishra Shastri, if anyone has it — the praan pratishtha vidhi of Bhagavati's murti may be examined there.

How do the aavarans of a murti and a yantra relate?

In the praan pratishtha vidhi of a murti of Bhagavati there is a description of nine aavarans, worshipped upon the murti itself. There is also a direction to place Bhagavati's murti upon the yantra; when a murti is placed on any deity's yantra, the yantra aavaran and the murti aavaran pujan happen together. If there is no yantra, the whole aavaran pujan takes place on the murti itself.

In that murti's praan pratishtha vidhi too, he says, there is a description of nine aavarans, and those nine aavarans have been worshipped upon the murti itself. There is also a direction to place Bhagavati's murti upon the yantra; and when a murti is placed upon the yantra of any deity, then the yantra's aavaran and the murti's aavaran pujan take place at one and the same time. If there is no yantra, the whole aavaran pujan takes place on the murti itself. But yantras, he says, are extremely specific things.

Does every mantra have its own separate yantra?

Yes. Any single mantra has a yantra — the Panchakshari mantra has its own yantra. If we attach the pranava to it, the yantra changes; if you attach the pranava before and after, or make a samput with the devi pranava, its yantra changes. Every mantra has a different yantra, and every deity has many kinds of yantra.

Any one mantra has a yantra of its own, the speaker says: the Panchakshari Mantra has its own yantra. If we attach the pranava within it, the yantra will change. If you attach the pranava before and after, if you make a Samput with the devi pranava, its yantra will change. So each mantra has a different yantra, and each deity has many kinds of yantra. All of them have their own specialness, and it is in that order and according to that that we worship them.

Who actually needs these highly specific yantras?

Those doing the Jagan Mangal Kavach sadhana and the Kalika Yogini sadhana will further along need specific yantras of this kind, through which they will carry out and awaken samput work and any shatkarma-related kriyas. Whoever goes that far will need them; otherwise ordinary pujan can be done.

Those people who are doing the sadhana of the Jagan Mangal Kavach, and those who are doing the sadhana of Kalika Yogini, will further along need specific yantras of this kind, the speaker says. Through them they will perform any samput work and any Shatkarma-related kriyas, and awaken them. Whoever goes that far will have need of them; otherwise ordinary pujan can be done.

What kinds of shaap are named in a kundali?

Moving to the paath vidhi, he comes to the kilak and to shaap vimochan. When any kind of curse attaches to us — what we speak of in the kundali as dev shaap, pitru shaap, pitru dosh, dev dosh, the dosh of pret and pishach, the dosh of rakshas and the like — jyotishis very often tell us of it from the kundali.

Coming to the paath vidhi, the speaker says, we again arrive at the kilak, and at shaap vimochan. Shaap vimochan is a subject of a particular kind. Whether you have received Diksha is a separate subject — that is the question of who should do which mantra. But when a Shraap of any kind attaches to us, which in the kundali we call dev shaap, pitru shaap, Pitru Dosha, dev dosh, the dosh of pret and pishach, the dosh of rakshas and so on — this is very often told to us by jyotishis from the kundali.

Curses from elders, parents and siblings are known directly, and the anugraha mantras may be japped for them

It is also ordinarily known from the person's own side — that you did some such deed, and your elders, your parents, your brothers and sisters, someone younger or older, cursed you from the heart, and you know of it. In such a case too, for release from those curses, we have the permission to jap these shaap mantras, the shaap anugraha mantras.

Very often the jyotishis tell it from the kundali, and ordinarily it is also known from the person's own side — that you did some such deed, and your elders, your parents, your brothers and sisters, someone younger or older, cursed you from the heart, and you know of it. That is, taking everything together, you know that our life is cursed. In such a case too, for release from those curses, we have the permission to do japa of these shaap mantras, the shaap anugraha mantras. It can be done.

Is diksha necessary for the shaap anugraha mantras?

The speaker says that for this it is necessary to be initiated. If we have received diksha in the Shakta line and so on, then the guru there gives the direction as to how these mantras are to be japped by us.

For this, the speaker says, it is necessary to be initiated. If we have received Diksha in the Shakta line and the rest, then the guru there gives the direction as to in what manner these mantras are to be japped by us.

Take a man who tormented his wedded wife in a previous birth and carries stri dosh into this one

He supposes a person who has stri dosh — who in a previous birth tormented his wedded wife a great deal, on account of which he obtained stri dosh in this birth, and in this birth is being tormented by his wife, or is suffering mental, physical or financial harm through her.

Let us suppose, the speaker says, that some person has stri dosh. In a previous birth he tormented his wedded wife a very great deal, on account of which in this birth he obtained stri dosh, and in this birth he is being tormented by his wife — or mental, physical or financial harm is coming to him through his wife. Whatever is earned all goes away, it is spoilt through her. Or the wife has formed some such relationship elsewhere, on account of which he is being tormented mentally, and he himself is performing a great many kriyas but no way out is emerging.

The guru initiates him into the Chandika shaap anugraha mantra with its prescribed japa counts

The initiated guru, on knowing of it, orders that for release from stri dosh you do the anushthan of it. Through the shaap anugraha mantra of Bhagavati Chandika he initiates you in that mantra, does the pushtikaran, and then directs the japa — or a brahman sadhak who has done at least a hundred paaths of the Saptashati japs these anugraha mantras 27,000 times, or, according to the bhavas, since there are twelve bhavas, at least 12,000, as the guru or the kundali directs.

In such a state, he says, the initiated guru, when he comes to know of this thing, will order: very well, for release from stri dosh, do the anushthan of it. Whichever shaap anugraha mantra of Bhagavati Chandika it is, through that mantra he will initiate you, do the pushtikaran, and thereafter direct you to the japa. Or, for you, some brahman sadhak who has done at least a hundred paaths of the Saptashati will jap these anugraha mantras 27,000 times; or, according to the bhavas — since there are twelve bhavas — at least 12,000. This will depend on how your guru directs, or on what the kundali says. After that much japa, the kumbh will then be made.

How is the kumbh for shaap vimochan made?

The kumbh is made by going to a potter, and there is a nakshatra for it. He compares the measure with what he has said about the kalash — that it should be of ashta-angushtha praman, a kalash of eight angul, the ghat measured from its neck downward.

The kumbh will be made, he says — that is, by going to the potter; and there is a nakshatra for it. He says he is telling the whole of these things, and that he places them before everyone only for the sake of information, because these subjects should be known. So we go to the potter in the particular nakshatra the guru names — that in this nakshatra you are to go and tell the potter this. As he has said in the matter of the Kalash, it should be of ashta-angushtha praman: a kalash of eight angul, the ghat measured from its neck downward.

What determines the size of the kumbh?

In the same way, the length of our body — a tenth part of it is held to be the measure: a ghat, a kumbh, of that measure will be made. The potter is told the day and the window between which he is to make it, and the nakshatra concerned is very often one related to Maharshi Agastya.

In the same way, the speaker says, the length of our body — a tenth part of it has been held to be the measure. A ghat of that measure will be made, a kumbh of that measure. And for that kumbh we will tell the potter the nakshatra for its construction: we will go and give him the time, that on such a day, between this time and this time, you are to make it. And that nakshatra, especially, very often turns out to be one related to Maharshi Agastya.

How is the kumbh used for release from a curse?

The kumbh is made in that nakshatra, and thereafter it is filled with water from 27 different wells; then that brahman — or you yourself, if you did the mantra japa yourself — will make the kumbh abhimantrit, and you will bathe with it for release from the curse.

He asks listeners to search out for themselves which nakshatra is connected with Maharshi Agastya, saying it will feel good and there will be enjoyment in coming to know these subjects. So in that same nakshatra the kumbh will be caused to be made, and thereafter, having filled it with water from 27 different wells, that brahman — or, if you yourself did the japa of the mantra, then you yourself — will make the kumbh abhimantrit. And with that you will bathe, for the sake of release from the curse.

What vow follows the kumbh bath, and what is the utkilan mantra?

After the bath comes the vow that we will not cause any woman any kind of pain by thought, word or deed. By doing all these kriyas, release from the curse takes place. He then turns to the shaap utkilan mantra, which is used especially by sadhaks whose gurus have placed a bandhan on their mantras.

After that, the speaker says, your vow will be that we will not cause pain of any kind to any woman by manasa, vachasa or karmana. By performing all these kriyas, release from the curse takes place. Continuing the discussion of the independent mantras of the Saptashati, he comes next to the shaap utkilan mantra. The utkilan mantra is used especially by those sadhaks whose gurus have put a bandhan on their mantras. That, he says, is mostly what happens.

What is the difficulty with using the utkilan mantras?

The speaker says there is a slightly troublesome matter here. The vidhi for it exists, but it depends on both parties — the one who has it done and the one who does it. Taking his own case as the example: if his guru keeled his mantras or the shaktis with whom his acquaintance was made, having become displeased, he is then not capable of doing anything.

In this too, he says, there is a slightly troublesome matter. The vidhi for it exists, but it depends on both of them — on the one who has it done and on the ones who do it. Taking his own example: suppose his guru, for some reason, became displeased and keeled his mantras, or the shaktis with whom his acquaintance had been made. Now he is not capable of doing anything. In such a state, if through someone, or by himself, he comes to know that by the effect of such a mantra we can perform utkilan and the like through Bhagavati Chandika, by her anugraha — then he may do that thing.

What is the risk if the guru is of an ugra temperament?

If the guru is of an ugra disposition, a doer of shamshani and masani kriyas, or lacking in forgiveness, he will feel that this one has acquired so much capacity that he is attempting to unkeel what was done by him. That may be his personal nature, the speaker says, and nothing can be done about it — there is the possibility of ghaat.

But if our guru is of an ugra disposition, the speaker says, a doer of shamshani and masani kriyas, or if there is an absence of forgiveness in him and he gives very little pardon — then it will seem to him that this one has acquired so much capacity that he is attempting to unkeel even the things done by him. That may be his own personal nature, and in this we can do nothing further. So it may be that until the utkilan he does nothing, and there is a possibility of ghaat. Along with the utkilan, into whatever energy you hold he may add two or four things more, so that you cannot stay balanced and a state of agitation arises.

With whom should such utkilan japa be done?

For this reason, he says, japa of mantras of this kind, for the unkeeling of any vidya, should be done while staying with some very good sadhak, or else with one's own guru. Even the guru will not simply open it — he too will use these very mantras, if he does any bandhan.

This is why this information is being given to you, the speaker says: japa of mantras of this kind, for the utkilan of any vidya, should be done while staying with some very good sadhak, or else with one's own guru. Even the guru will not simply open it up like that; he too will use these very mantras, whoever it is that performs a bandhan. It is through all these means that utkilan is done.

What about the complaint that one's kuldevi is bound?

People keep asking what to do when the kuldevi is bound, when the kula shakti has been bound, when the house deity or someone's sawari has been bound. The speaker says it does not happen by anyone lifting their face, reading this mantra and blowing it. You must be adhikari — you must already do the anushthan of the Shri Durga Saptashati and the Navratra vrat, and you must first take the upadesh from the guru's mouth.

Apart from this, he says, people keep asking again and again: our Kuldevi is bound — the question comes, does it not, that the kuldevi is bound, so what shall we do? Our kula shakti will be bound, the house deity has been bound, someone's sawari has been bound. But it does not happen, he says, by anyone lifting their face, reading this mantra and blowing it out. If you are AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner. — that is, if the right has been obtained by you, if you have taken birth in that way, if you already do the anushthan of the Shri Durga Saptashati and the Navratra vrat and so on — then for the first time you will have to take the upadesh from the guru's mouth, whether you are doing such specific kriyas for someone else or for yourself.

A trikala Gayatri brahman, a tantrokta brahman or a sadhak may also give the upadesh

Or from a brahman who performs the trikala Gayatri and the rest, or who is a devotee of Bhagavati in the tantrokta marg. A Vedic brahman, a tantrokta brahman, or even a sadhak will do; it is not necessary that he be a brahman by birth — the brahman, he says, is the one who has done mantra purashcharan, anushthan and the like.

Or, he says, from some brahman who performs the trikala Gayatri Mantra and the rest, or who is a devotee of Bhagavati in the tantrokta marg. Let him be a Vedic brahman, or a tantrokta brahman, or even a sadhak — that will do. It is not necessary that he be a brahman; the brahman, he says, is the one who has done mantra PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., anushthan and the like. Taking the upadesh and guidance from their mouth, one then uses the utkilan mantra; and there are some samput mantras, with which one does the samputan. Then the utkilan takes place and the bandhan opens — whether it is of the body, of a god or goddess, of Lakshmi, or of anything else.

What happens if one errs after being unbound?

What is keelit can also be made nishkeelit. But if after the nishkeelan you commit some error — if some dehik dosh attaches, if such a word escapes your mouth that some shakti is insulted — and a keelan or bandhan then follows because of your dosh, because of your mistake, that becomes a very troublesome matter.

What is keelit, the speaker says, will also become nishkeelit. But after the nishkeelan has taken place, if you commit any kind of mistake — if some dehik dosh attaches, if such a word escapes your mouth that some shakti is insulted, if anything of that sort happens — and after that a Utkilana follows, or a bandhan, because of your dosh, because of your mistake, then it becomes a very troublesome subject. Take it, he says, that in this you get a one-time concession for performing kriyas of this kind.

How many times may these unbinding mantras be used?

A guru who is capable can do it even fifty times — that is a separate subject — but dosh will attach to him too. Forgiveness does not come again and again in these matters. So these mantras may be used in this way once or twice. If, however, an enemy is binding you again and again by using some vidya, then these mantras may be awakened and used repeatedly to open the bandhan.

If the guru is capable, the speaker says, then he can do it even fifty times — that is a separate subject — but dosh will attach to him too. Forgiveness does not come again and again in all these matters. So the use of these mantras in this manner can be made once or twice. But yes, he adds, if an enemy is binding you again and again by using some vidya, then, awakening these mantras, we can use them repeatedly and open the bandhan.

The Mrit Sanjivani vidhan is to be left entirely alone, for the substances and beej mantras it uses

The speaker says to leave the whole vidhan of Mrit Sanjivani entirely, because of the kind of things used in it and the kind of beej mantras it has — no ordinary person should use it at all. Only those who know both Vedic and tantrokta kriyas, who also know the process of protection, and who, if they are applying maran and the like upon someone, also know how to stop that prayoga.

Leave the whole vidhan of Mrit Sanjivani entirely, the speaker says, because of the kind of things that have been used in it and the kind of beej mantras it has. No ordinary person should use it at all. Those who know both the Vedic and the tantrokta kinds of kriya — and especially those who also know the process of protection alongside — and who, if they are applying something upon someone, suppose they are applying Marana Prayoga and the like, also know how to stop that prayoga. That is what is called the upasanhaar vidhi.

Who has the right to use such a vidya independently?

Only one in whom there is the capacity to do the pratilom uses a vidya of this kind independently — which, he says, is also proper. Because of the kind of vidya used in it, the kind of vidya invoked in it and the shakti that comes into it, only those people can use all this who know the kriya of upasanhaar. Not everyone has the adhikara for it either.

Only that person in whom there is the capacity to do the pratilom, the speaker says, uses a vidya of this kind independently — which is also proper. Because of the kind of vidya that is used in it, the kind of vidya that is invoked in it, and the shakti that comes into it, only those people can use all of this who know the kriya of upasanhaar. Not everyone has the adhikara for it either; and if they do it, trouble follows, if we do not have correct information or correct practice.

What is the Chandi Shaap Vimochan mantra of the Rudrayamala Tantra?

After that, he says, there is the Chandi Shaap Vimochan mantra which stands in the Durga Kalpa of the Rudrayamala Tantra — through this too we can do it. If its upadesh is obtained from a competent acharya, then, having received the upadesh, we can do an independent, separate paath for release from whatever kinds of curse have attached in our life.

After that, the speaker says, there is the Chandi Shaap Vimochan mantra which stands independently in the Durga Kalpa of the Rudrayamala Tantra; through this too we can do it. If the upadesh of this too is obtained from a competent acharya, then having received its upadesh we can do a separate independent paath, for release from whatever kinds of Shraap have attached in our life.

What kinds of binding does this mantra release?

Whatever kind you call it — Lakshmi bandhan, the bandhan of the kuldevi or kuldevata, some tantric having bound it, or people of your own family having had some vachan or kriya done, so that the sawari does not come out freely. But everything must be dharma-yukta and not wrong; there must be honour and respect. Then, he says, on using it you will get the benefit at once.

Whatever kind you speak of, the speaker says — Lakshmi bandhan, the bandhan of the kuldevi or kuldevata, some tantric having bound it, or people of your own family having had some vachan or such kriya performed, so that the sawari does not come out freely. But all things must be dharma-yukta, he says; nothing should be wrong, and there should be honour and respect in it. If you use it in that way, you will get the benefit at once. Its vidhi too, he says, runs in the same manner.

What is the vidhi for the Chandi Shaap Vimochan paath?

In it the japa is done on the Chaturdashi tithi and on the Ashtami of the Krishna Paksha, in the night hours; and if it is done in a temple of Bhagavati it is exceedingly good. The sankalp is taken in a completely clear form — that our vidya is bound in such a way, may it be freed from the curse, freed from the bandhan, and it is for this that we are doing this process.

In this, the speaker says, the japa is done on the Chaturdashi tithi and on the Ashtami of the Krishna Paksha, in the night hours; and if it is done in a temple of Bhagavati, that is exceedingly good. In it the sankalp is taken in a completely clear form — that our vidya is bound in such and such a way, may it be freed from the curse and freed from the bandhan, and for this we are performing this process. But suppose, he says, that whoever placed the bandhan upon you — say you had made some vidya siddh and a bandhan was laid on you by some enemy — had used bali and the like in that bandhan, and bali, bhog and bhent had been set going. Then when you perform the utkilan the things will indeed be removed and will open, but they will then begin to trouble you.

What capacity is needed if the binding involved bali?

Your vidya will work, but you will fall into trouble and get caught, because for this the capacity for the utara of the bhog and the rest is needed — what is spoken of in bhagatvaal as a double bali. One should know at least that much; and if that much knowledge is not there, then when performing the utkilan oneself — he is speaking especially to the sadhak class — one should carry out the process of balidan at a Shakti Peeth.

Your vidya will indeed work, the speaker says, but you will fall into difficulty and get caught, because for this the capacity for the utara of the bhog and the rest must be there. That is what is spoken of in Bhagatvaal as a double bali and so on. So one should know at least that much; and if that much information is not there, then whenever you perform the kriya of utkilan by yourself — he says he is speaking especially for the sadhak class, for the sadhak brothers — you should carry out the process of balidan at a Shakti Peeth.

Is a symbolic bali enough in an utkilan?

In his own view, no — one cannot do a symbolic bali in this. If you do a symbolic bali and your enemy has done a big bali and is a formidable tantric, then there will remain the possibility of ghaat against you.

In this, the speaker says, according to him you cannot do a symbolic Bali. If you do a symbolic bali, and if your enemy has done some big bali of that sort, and if he is a formidable tantric, then there will remain the possibility of ghaat against you. So even if you get the full information, go to a Shakti Peeth where the kriya of balidan takes place; and after performing the utkilan vidhan, on that very day. Three days' time is reckoned as the allowance, but according to him, why delay that long — one does not know who may do what and when. So on the day you do it, get the bali process done that same day. In this manner, he says, the utkilan vidhi can be done, by those who are on this path, the path of sadhana.

Why is the Chandi kavach the greatest of all kavachs?

Because, he says, of all the kavachs in the world the best is the kavach of Bhagavati Chandi, since Brahma, Vishnu and Mahesh — all three — are its rishis. In the viniyog we read Brahma as the rishi, but it is composed by all three. Its devata is Chamunda, and Chamunda here means Bhagavati Mahakali directly.

Of all the Kavachs there are in the world, the speaker says, the best is the kavach of Bhagavati Chandi, because Brahma, Vishnu and Mahesh — all three — are its rishis. In the Viniyoga we read Brahma as the rishi, but this is composed by all three, Brahma, Vishnu and Mahesh. Thereafter its shakti, and its devata, is Chamunda. Chamunda here means Bhagavati Mahakali directly. Chamunda, Chandi, Chandika — each has a different svaroop, and there is Prachanda Chandika. So for those who are initiated in the Navarna Mantra and do the Navarna, for whom the Navarna is the hriday, the kavach is everything.

Which mantra of the kavach should jyotish and tantra students jap?

Each mantra of the kavach can also be recited independently, and it is from this kavach that we utter the Navadurga mantra. Those learning jyotish, learning vastu, wanting proficiency in tantra, wanting to take the trivacha of the shaktis of tantra, or engaged in the siddhi of the trinetra, should continuously jap the Navadurga mantra described in the kavach — "prathamam Shailaputri, dvitiyam Brahmacharini" up to "Navadurga prakirtita".

Each mantra of the kavach, the speaker says, can also be recited independently. All of you know that it is from within this very kavach that we utter the mantra of the Navadurga. Those people who are learning jyotish, learning Vastu, wanting proficiency in tantra, wishing to take the Trivacha and the like of the shaktis of tantra, who are engaged for the siddhi of the trinetra and the rest — that the eye may open, that we may begin to know and hear things of this kind — such people should continuously do japa of the Navadurga mantra described in the kavach: prathamam Shailaputri, dvitiyam Brahmacharini, this whole Navadurga passage up to prakirtita, the mantras that far.

How does the kavach begin?

He says that by the kripa of the Navadurga siddhi comes quickly, and then reads the opening: "Namah shastru Maharudre Mahaghora Parakrame, Mahabale Mahotsahe Mahabhaya-vinashini. Trahimam Devi Dushpreksha Shatrunam Vaivardhini." From there, he says, the kavach proper begins: "Prachyam rakshatu Mamendra, Agneyyam Agni Devata."

By the kripa of the Navadurga, the speaker says, siddhi comes to you quickly. He then begins the kavach itself, reciting: Namah shastru Maharudre Mahaghora Parakrame, Mahabale Mahotsahe Mahabhaya-vinashini. Trahimam Devi Dushpreksha Shatrunam Vaivardhini. From here, he says, the kavach begins: Prachyam rakshatu Mamendra, Agneyyam Agni Devata.

Can the kavach be used for dig bandhan and asan bandhan?

Yes. Within the one kavach, whatever shaktis have been named for the protection of the directions — you can do the dig bandhan with just that many mantras. Those who say they wish to do asan bandhan and dig bandhan before sitting in sadhana will find it happening automatically in the kavach paath.

In the one kavach, the speaker says, whatever description is given, whichever shaktis have been named for the protection of the directions — you can do the Digbandhana with that many mantras. Those people who say that when we sit in sadhana we wish, before sitting, to do the kriya of asan bandhan and the kriya of dig bandhan — in the kavach paath it will happen of itself. And if you wish to do only the dig bandhan, and you have already completed an anushthan of 108 paaths of the kavach and the like in Navratra, then you read just that many mantras — only the mantra that has been given for the ten directions, that they may protect in this direction — and your protection will be accomplished there.

How are the limb-deities of the kavach used for illness?

For whichever limbs the devis are described in the kavach — if you have a problem in any limb, you should search out and do the seva and puja of that very devi in a specific manner for the sake of that limb's problem. If nothing is found, you should do only the shodashopachar pujan of that devi with the name mantra. His first example: for the protection of the tongue, Bhagavati Saraswati is named.

Now in this, the speaker says, for whichever limbs whichever devis are described — if you have a problem in any limb of yours, then for the sake of that limb's problem you should search out and do the seva and puja of that very devi in a specific manner. If nothing is found, then with that name mantra you should do only the shodashopachar pujan of the devi. For example, if someone has trouble in the tongue, then for the protection of the tongue Bhagavati Saraswati has been named. So if, taking the support of this very kavach, you do the pujan of Bhagavati Saraswati in a specific manner, your desired siddhi in it takes place.

Which devi is named for the teeth and which for the heart?

For the protection of the teeth, Bhagavati Kaumari — so a special pujan of Kaumarika. For the trouble of the heart, for whoever has heart-attack-related problems, which start especially after much age has passed but now occur at a low age too, cardiac problems — for that one should do the puja of Bhagavati Lalita in a specific manner, since Bhagavati Lalita Devi has been named for the protection of the heart.

If you have very great trouble in the teeth, the speaker says, if trouble is happening in the teeth, trouble is happening in the stomach — then for the protection of the teeth, Bhagavati Kaumari; so a special pujan of Kaumarika. In the same way, for whichever limb it has been stated, one should worship that limb's presiding shakti. For the trouble of the heart, for whoever has heart-attack-related problems — which begin especially after much age has passed, though now cardiac problems are happening at a low age too — for that one should do the puja of Bhagavati Lalita in a specific manner. Bhagavati Lalita Devi has been named for the protection of the heart, so taking her you can do a specific pujan.

Which devi is named for the protection of the lifespan?

Varahi is named for the protection of ayu. If in the janma kundali the mahadasha or antardasha of the marakesh and the like is running and some problem of apghat has arisen — accidents happening again and again, injuries being taken, a feeling that some such mishap may occur — then in such a state, for the protection of your lifespan, you should do a specific pujan of Bhagavati Varahi.

For the protection of ayu, Varahi, the speaker says — and he tells listeners who do the paath to look through it themselves, since he is giving only a few chief ones as examples. If in the janma kundali the mahadasha or antardasha of the Marakesh and so on is running, and some problem of apghat has arisen — accidents are happening again and again, injuries are being taken, it seems that some such mishap should not befall you — then in such a state, for the protection of your ayu, you should do a specific pujan of Bhagavati Varahi.

A specific pujan means the full mandal and aavaran pujan, or sixteen upachars; the Mahalakshmi mention is for court cases

A specific pujan means the complete mandal pujan of that deity, the complete aavaran pujan. If that much vidhi vidhan is not available to you, you should do a sixteen-upachar pujan in their name with the name mantra and so on. As for the mention of Mahalakshmi pujan at the rajdwar — rajdwar means court and case matters in which one is caught; by doing the pujan of Mahalakshmi one obtains victory in them.

If you do not know the vidhi of a specific pujan, the speaker explains, a specific pujan means the complete mandal pujan of that deity, the complete Aavaran Puja. If that much vidhi vidhan is not becoming available to you, then in their name you should do a sixteen-upacharik pujan with the name mantra and the like. As for Mahalakshmi pujan, it has been stated for the rajdwar. Rajdwar means whatever court and kachahri and case matters one is caught up in — by doing the pujan of Mahalakshmi one obtains victory in them. This too is under the kavach.

Can each mantra of the Argala be used independently?

Yes — each mantra of the Argala can in itself be used independently. As for the first mantra, he says he has told this many times: if in life you have received no mantra diksha, have found no guru, and do not even wish to do any separate specific vidhi, then you should take the first mantra of the Argala into your life with your eyes shut.

In this way, the speaker says, you can do the seva and puja of all the shaktis of the kavach separately and take benefit from them. Then the Argala: each mantra of the Argala too can in itself be used independently. As for the first mantra, he says the video on it is already viral, and he tells the thing repeatedly — that if in life you have not obtained any mantra Diksha, have not obtained any guru, and do not even wish to do any separate specific vidhi, then you should shut your eyes and take the first mantra of the Argala into your life.

Is there any restriction on reciting the Argala's first mantra?

Yes. If the yajnopavit and the like has not been done, and if you are a woman, then only do not utter the pranava in it. For the rest, uttering the eleven names of the devi — Jayanti Mangala Kali — you may do nitya smaran and japa. With these very mantras, he says, you can also do hom and havan.

Yes, the speaker says: if 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 so on has not been done, and if you are a woman, then in it only do not utter the pranava. For the rest, uttering the eleven names of the devi — Jayanti Mangala Kali — you can do nitya smaran, japa and the rest. With these very mantras, he adds, you can also do hom, havan and so on.

Which Argala mantras serve saubhagya and kalyan?

For the attainment of saubhagya, the mantra "vanditanghri yuge devi sarva saubhagya dayini" can be recited independently, one by one — for instance one mala in the morning and one mala in the evening during Navratra. For the attainment of roop, kalyan, and where inauspicious things are happening, there is the mantra "vidhehi devi kalyanam vidhehi paramam shriyam".

For the attainment of saubhagya, the speaker says, take the mantra vanditanghri yuge devi sarva saubhagya dayini — you can recite this independently, one by one, as in Navratra you do one mala in the morning and one mala in the evening. For the attainment of roop, that we may obtain saubhagya, that we may obtain roop, that we may obtain kalyan, where inauspicious matters and the like are happening — for that the mantra in it is vidhehi devi kalyanam vidhehi paramam shriyam; these mantras can be recited.

Which Argala mantras serve a spouse and health?

For the attainment of a wife it is given there — "patnim manoramam dehi". Those who desire a good life partner can jap these mantras independently. And there is the mantra "dehi saubhagyam arogyam, dehi me paramam sukham" — for those with a great deal of disease in the body, or whose fortune is not supporting them, japa of this mantra too can be done independently.

For the attainment of a wife it has been given there itself, the speaker says: patnim manoramam dehi. Those who have the desire for a good life partner can also do independent japa of these mantras. And there is the mantra dehi saubhagyam arogyam, dehi me paramam sukham. In this, for those who have a great deal of disease in the body, or whose fortune and the rest are not giving them support, japa of this mantra too can be done independently.

Should nyasa be done for each mantra of the tantrokta Durga Saptashati?

In the tantrokta Durga Saptashati there is a viniyog and nyasa process for each mantra, but his own belief is that you should do the full nyasa and viniyog process only if you are initiated or are doing a great deal. Otherwise do only ordinary japa. Women, he says, should not do the nyasa of each mantra at all — hence he commonly says to leave the nyasa process aside somewhat and do japa having done only the viniyog.

In the tantrokta Durga Saptashati, the speaker says, there is a process of Viniyoga and Nyasa and the rest separately for each mantra. But his own belief is this: do the full process of nyasa and viniyog only if you are initiated, or if you are doing a very great deal and are initiated; otherwise do only ordinary japa. Women, he says, should not do the nyasa of each mantra at all. This is why he commonly says to leave the nyasa process aside somewhat, and to do the japa having done only the viniyog. In this way, through the paath of the Argala, you can complete your kriyas and fulfil your desires.

What does the Kilak give, and can its mantras be offered in havan?

From the very first mantra of the Kilak the attainment of jnana takes place, and all its mantras can be japped separately and independently for different desires. But the process of havan and the like cannot be done with them: havan of all the mantras of the kavach, argala and kilak is not done, and those which are astra mantras get no havan.

Now taking up the Kilak, the speaker says, for those who seek the attainment of jnana, the attainment of jnana comes from the very first mantra. And all the mantras there are in it can be japped separately, independently, for different desires — with each single mantra of the Kilak. But yes, he says, the process of Havan and the like cannot be done. Havan of all the mantras of the kavach, argala and kilak is not done; those which are astra mantras and the like get no havan.

What is the Tantrokta Ratri Suktam used for?

The Vedokta Ratri Suktam is for those who know the utterance; others will not do it. The Tantrokta Ratri Suktam is especially for those who have insomnia-related problems, trouble sleeping at night; for boys whose swapna dosh problem is more than necessary; where you know abhicharik activity is going on and wrong kriyas happen in dreams at night, whether for a woman or a man; or where someone presses the throat during sleep.

Then comes the Tantrokta Ratri Suktam, the speaker says. Those who know the utterance and the rest of the Vedokta Ratri Suktam will do it; otherwise not. The Tantrokta Ratri Suktam is especially for those who have insomnia-related problems, who have trouble sleeping at night; for boys whose swapna dosh problem is more than necessary — that whenever they sleep, without thinking anything, it happens repeatedly. Or where you know that Abhicharaik activity is going on, and because of it wrong kriyas take place in dreams at night, whether for a woman or a man; or where, when one sleeps, someone presses the throat. For the removal of whatever such wrong kriyas happen with you, you should recite the Tantrokta Ratri Suktam and then sleep.

Is the Tantrokta Ratri Suktam useful for dev dosh?

Besides that, he says, there is also the dev dosh that attaches — and in dev dosh this paath is one that gives a very particular fruit. He illustrates it with a message someone sent him about a box bought for Bhagavati's clothes.

Besides this, the speaker says, there is also the dev dosh that attaches to one. In dev dosh this paath turns out to be one that gives a very particular fruit. He gives the example someone had messaged him: that they were going to bring a box for Bhagavati's place, to arrange in it the clothes of Bhagavati that are kept for changing. They brought the box, but then kept their own clothes in it.

The recurring dream of the clothes box was bhaav answered with bhaav, a leela of Bhagavati

After some time it came repeatedly in his dream that you have kept my box, my clothes were to be kept in it — greatly displeased and angry. Doubt arose in his mind: what could a Bhagavati who is the queen of many brahmandas have to do with a small box? The speaker answers that he brought it with bhaav and she is showing displeasure with bhaav — you show love and she is showing love: what you brought for me you kept for yourself, give it to me. This is her leela.

After some time, the speaker relates, it began to come in his dream again and again that you have kept my box, my clothes were to be kept in it — greatly displeased and angry. So a doubt came into his mind: what after all could a Bhagavati who is the queen of many brahmandas have to do with a small box? See, the speaker answers: you too brought it with bhaav, and she too is showing displeasure with bhaav. The love that is within you — you show love, and she too is showing love: what you brought for me you kept for yourself, give it to me. This is her leela.

What is the difference between lok shaktis and mahashaktis in taking offence?

When such a dosh attaches because a mistake, an aparadh, has been committed, then the lok shaktis become very greatly angered. The Mahashaktis do leela, but the lok shaktis become angered. In such a state there are two or three mantras: the first is the mantra of "kshamaropana samstuta" — "Ya Devi Sarvabhuteshu kshamaropana samstuta" — which you should jap as much as possible and surrender to Bhagavati, saying, Ma, forgive me.

So if a dosh of this kind attaches, the speaker says — because of the dosh attaching, as here where a mistake happened, an aparadh happened, that we made a mistake — then the lok shaktis here become very greatly angered. The Mahashaktis do leela, but the lok shaktis become angered. In such a state, there are two or three mantras. The first is the mantra of kshamaropana samstuta — Ya Devi Sarvabhuteshu kshamaropana samstuta — which you should jap as much as possible and surrender to Bhagavati: Ma, forgive me.

For bodily pain following a dosh, the Tantrokta Devi Suktam is recited at night for seven to fifteen days

The second is that if some pain has begun in the body — pain in the waist, pain beginning in the knee — and you understand that a dosh has attached, and your cholesterol is fine, blood pressure is right, calcium and vitamins are all right but the trouble is still happening, then begin at once the paath of the Tantrokta Devi Suktam, at night especially, after at least 9 o'clock, every day, while asking forgiveness. From seven days to fifteen days — as it becomes a paksha — Bhagavati forgives.

The second, the speaker says, is that if some pain has begun in the body — pain is happening in the waist, pain is beginning in the knee — and now it is understood that yes, a dosh has attached. Your cholesterol is fine, blood pressure is right, calcium and vitamins and so on are all right, but the trouble is still happening there. Then at once begin the paath of the Tantrokta Devi Suktam, at night especially, in the night hours after at least nine o'clock, every single day, while asking forgiveness. From seven days to fifteen days — that is, as one week becomes a paksha — Bhagavati forgives. And whatever mistake was made by you, whatever restitution can be made for it, that too should be done.

What is prescribed for the hours belonging to the nishachar shaktis?

Especially the two and a half hours from 12 at night to about 2 or 2:30 in the morning, which is stated in every way to belong to the nishachar shaktis. If wherever you live fear pervades you in this time, or there is trouble, then you should take the wet dhoop that comes, or the wet stickless agarbatti, and keep it abhimantrit with this very Tantrokta Ratri Suktam, and light it at the time of sleeping at night.

Besides this, the speaker says, especially the time from 12 at night to about two or two-thirty in the morning — that two and a half hours — has been stated in every way to belong to the nishachar shaktis. If in this time, wherever you may live, fear pervades you and there is trouble, then you should do this: the wet dhoop that comes, or the wet agarbatti without a stick, the one that is dhoop, take that and keep it abhimantrit with this very Tantrokta Ratri Suktam. At the time of sleeping at night it should be lit.

The Devi Atharvashirsham is prana itself, and those with adhikara should do it properly

He says its fragrance should stay spread through the room and you will get much benefit from it, and will be able to sleep at ease — and that more japa on it is better. Of the Atharvashirsham he says it is simply prana: those who are adhikari, those who have the right to do all the paaths, should do it properly. Ordinarily, if you do not know the full paath vidhi, you should study it in Hindi, because one should know what is given in the Atharvashirsham.

Its fragrance should remain fully spread, the speaker says; from this you will get much benefit and will be able to sleep at ease. And yes, if a great deal of japa has been done on it, it will be still better. The Atharvashirsham, he says, is simply prana. Those who are adhikari, those who have the right to do all the paaths, should do it properly. Ordinarily, if you do not know the full vidhi of the paath, you should study it in Hindi, because one should know what has been given in the AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation..

The Navarna is the most explosive shakti in tantra, and is never to be tampered with

He says he always forbids the Navarna mantra to those without knowledge: take it to be the most explosive shakti in this world — in tantra it is the Navarna. In the Vedic mantras it is the Gayatri, and in tantra the Navarna; these two mantras are the ones by which everything is possible. One should not play with it or talk nonsense with it.

The Navarna Mantra, the speaker says, he ordinarily always forbids: if you do not have the knowledge, then, brother, take it to be the most explosive shakti in this world — in tantra it is the Navarna. In the Veda, in the Vedic mantras, it is the Gayatri Mantra, and in tantra the Navarna; these two are the mantras by which everything is possible. One should not play with it, he says; one should not talk nonsense with it. It is because some people jump about too much that he has to say it: brother, no tampering with these mantras — attach two oms in front, attach the pranava twice behind, attach this beej, and japa is being caused to be done at will. You do it and you say benefit is coming; a very great difficulty will arise.

What is forbidden to an uninitiated person with the Navarna mantra?

Never, even by mistake, any tampering with the Navarna mantra. If you have received diksha, then do it. Otherwise you should not ordinarily even do nine utterances of it in the mind by speaking it. It is not to be sung, it is not to be played on YouTube like a song on a tape recorder.

Never, even by mistake, is there to be any tampering with the Navarna mantra, the speaker says. If you have received Diksha and so on, then do it. Otherwise you are not ordinarily even to do its nine utterances in the mind by speaking it. It is not to be sung; it is not a tape recorder — that is, it is not to be played on YouTube like a song, in the way a song is played.

For whom is the Saptashati nyasa intended?

The Saptashati nyasa, and all the nyasas, are especially for those who will do the paath of the whole thirteen adhyayas in a single day. Women too, he says, especially do not need nyasa and the like in it: ordinarily they should just do the paath, there is no need to do nyasa.

All of you should give attention, the speaker says, to the process of the Saptashati Nyasa — nyasa and all such things, the Saptashati nyasa, are especially for those who will do the paath of the whole thirteen adhyayas in a single day. And women too especially do not need nyasa and the like in this. Ordinarily they should do only the paath; there is no need to do nyasa.

Which mantras are used for the Saptashati nyasa, and what must never be offered in havan?

The nyasa vidhi is stated with the raksha mantras of the fourth adhyaya — "Khadgini Shulini Ghora Shulini pahi no devi, prak Chandaghantaspati Chanda". And always keep in mind: of the mantra by which we are doing nyasa in the Saptashati, we will not offer ahuti. These are astra mantras too, and there should be no ahuti of them.

With the raksha mantras and the rest, the speaker says, that is, the raksha mantra of the fourth adhyaya — Khadgini Shulini Ghora Shulini pahi no devi, prak Chandaghantaspati Chanda — the vidhi of Nyasa and the like has been stated with these mantras. And of the mantras by which nyasa is done, he says, always keep in mind that the mantra by which we are doing nyasa in the Saptashati, doing the Saptashati nyasa — of that mantra we will not offer ahuti. These are astra mantras as well, so there should be no ahuti of them.

What is the independent use of the first adhyaya's Vaishya Uvacha mantras?

Coming now to the whole paath and how much of it may be done independently and where, he says that in the first adhyaya every mantra has its own separate effect. As his example he takes the Vaishya Uvacha mantras of the first adhyaya — the 21st and the 22nd mantra after Vaishya Uvacha: "Samadhi nama vaishyoham utpanno dhanina kule" is the 21st.

Now in the Durga Saptashati, the speaker says, when we come to the first adhyaya — that is, now we are doing the whole paath, and out of these, where, how and how much is to be done independently. In the paath of the first adhyaya, all the mantras have their own separate effect. As an example he takes the Vaishya Uvacha mantras of the first adhyaya, the 21st and 22nd mantra after Vaishya Uvacha: Samadhi nama vaishyoham utpanno dhanina kule — that is the 21st mantra.

Which Saptashati mantra is used for extreme vairagya?

The 22nd mantra, whose meaning is that the son and the wife, out of greed for wealth, have driven him out of the house. For those who wish that extreme vairagya should come, he says, as an example one may say that you can do the japa and paath of this separately.

And the 22nd mantra, the speaker says, is the one whose meaning is that the son and the wife, out of greed for wealth, have driven him out of the house. For vairagya — for those people who wish that extreme vairagya should come upon them — of this, he says, as one example, you can do japa and paath separately.

Where in the Saptashati does the Tantrokta Ratri Suktam occur?

When we go further into the same first adhyaya, where the akhyan of Madhu and Kaitabha has begun, the stuti of Bhagavati Yoganidra is made there by Bhagavan Brahma ji — and that is famous independently in the form of the Tantrokta Ratri Suktam. He has already told in which places we can use it.

Now when we go further in this very place, the speaker says, where the akhyan of Madhu and Kaitabha has begun, in that the stuti of Bhagavati Yoganidra has been made by Bhagavan Brahma ji. That is what is famous independently in the form of the Tantrokta Ratri Suktam. He has already told, he says, in which places we can use it. He then turns to the situation where Lakshmi Narayana is displeased with you, where Bhagavan Narayana has become displeased — Jagatpati Janardana, the creator, sustainer and destroyer of this world. If the sustainer becomes displeased, our house and family will not run properly and the state of maintenance will not be formed.

Sadhaks and jyotishis counsel people without ever asking about the kuldevi and kuldevata

Speaking of a call he had that day from Maharashtra, he says plainly that if you are a sadhak and people listen to and watch you for the sake of jan kalyan, then when you speak with anyone, why do you not ask about their kuldevi and kuldevata? It is your first duty, when the other person begins by saying there is a money problem at home, the lineage is not increasing, there are such pains in the body, no work is being accomplished, we are loaded with debt — and yet you never ask who their kula devi and devata are.

Today a matter was going on, the speaker says; someone had telephoned from Maharashtra. One thing he does not understand, and he says it plainly: if you are a sadhak, and people see and hear you for the sake of jan kalyan, then when you talk with anyone, why do you not ask about their Kuldevi and kuldevata? It becomes your first duty that when the person in front begins to speak — that there is a problem of wealth in my house, the lineage is not increasing, there are pains of this kind in the body, no work is being accomplished, we are loaded down with debt — you never ask who the deities of their kula are, whether they even know, where they belong to. Instead, he says, one straight away picks up the kundali: right, you wear a diamond, wear an emerald, wear this, wear that, and then take this yantra, do this paath, do that puja. The jyotishiya things are necessary, he grants, but of the deities of the kula there is never any mention anywhere.

Having abandoned the deities of one's own kula is the first large cause of trouble in life

He says this because when there is a problem in your life, the fact that you have abandoned the deities of your own kula becomes a large cause. Tantra vichar is a separate cause; but the first link is that. Even if a vichar has occurred, if you do not abandon the shaktis of your kula and go on holding to them, there is capacity — because you have taken birth in their kula. They will most certainly draw you out and take you through.

He says this thing, the speaker explains, because when there is a problem in your life, then the fact that you have abandoned the deities of your own kula becomes a large cause. Tantra vichar is a separate cause; the very first link is that one. And even if a vichar has already taken place, if you do not abandon the shaktis of your kula but keep hold of them and go on, then there is capacity, because you have taken birth in their kula. They will most certainly draw you out and take you through. One should especially hold on to the deities of one's kula and carry them along.

What anushthan is prescribed when the kula shakti is displeased?

Whoever's kula shakti is displeased, whose kula shakti is not giving support, who has for any reason knowingly or unknowingly insulted them or left them unworshipped, should do an anushthan of the Tantrokta Ratri Suktam — of at least a paksha, or from Ashtami to Chaturdashi. Its main anushthan is in the night hours, but there should be a paath in the morning too and a paath at night, at least 21 or 27 paaths, with samarpan.

Here it is the very same thing, the speaker says: whoever's kula shakti is displeased, whose kula shakti is not giving support, who for any reason has knowingly or unknowingly insulted them, or has left them unworshipped — then you should do an anushthan of the Tantrokta Ratri Suktam. An anushthan of at least a paksha, or from Ashtami up to Chaturdashi. Its main anushthan is especially in the night hours, but there should also be a paath in the morning and a paath at night; at least 21 or 27 paaths should be done, and samarpan should be made.

Ahuti of kishmish and honey removes the aparadh, as with the Rudrashtakam

If you know the vidhi of havan — an ordinary sukshma havan, a simple havan — you should offer ahuti with these mantras by means of kishmish, kishmish and madhu. By this they will be pleased, will be strengthened, and will then do good. He compares it with the Rudrashtakam used for Shiva: if some dev dosh has attached or an aparadh has been committed knowingly or unknowingly, we get release through it; in the same way the Tantrokta Ratri Suktam removes our aparadh and our dosh, if we do it in the right way.

And if you know the vidhi of Havan and the like — an ordinary sukshma havan, a simple havan — then with these mantras you should offer ahuti by means of kishmish, by kishmish and madhu. By this they will be pleased, will be strengthened, and will then do kalyan. Whenever any shakti becomes displeased, he says, it is as when we use the Rudrashtakam for Shiva ji. By the use of the Rudrashtakam, if some dev dosh has attached, if some aparadh has been made by us knowingly or unknowingly, we obtain release from it. In just the same way, by the Tantrokta Ratri Suktam our aparadh is removed and our dosh is removed, if we do it in the right way. Both, he says, are mantras of that kind.

Can the Madhyam Charitra be recited daily on its own?

On the second adhyaya, he says that for those who have no time, if they recite the Madhyam Charitra fully independently every day, it will also be reckoned that you have done the whole paath. From this the question arises whether kavach, argala and kilak are to be done or not, and whether the paath of the six angas will take place or not.

On the subject of the second adhyaya, the speaker says, so much stands: that those who have no time, if they do the paath of the Madhyam Charitra fully independently every day, then too it will be reckoned that you have done the whole paath. On this the question arises whether we should do the kavach, argala and kilak or not, whether the paath of the six angas will take place or not. In that, he says, some scholars hold a view he has heard — although he himself never even says for the Madhyam Charitra that you should do it independently. According to him it feels somewhat half-done; that is his personal thinking, and people may do it entirely as they wish.

Some keep the Kavach and Argala, drop the Kilak, and then take up the three Rahasyas

Some people say that of the kavach, argala and kilak, the kilak should not be done — that if you are doing only the Madhyam Charitra, do the kavach and argala, then do the second adhyaya, the Madhyam Charitra, and when the Madhyam Charitra is complete, do the paath of the three Rahasyas. As to why one anga out of the six is removed, he says he has no authoritative information and so cannot say, but it is in common circulation and is said again and again.

But there are some people, the speaker says, who state that of the kavach, argala and kilak, the kilak should not be done. If you are doing only the Madhyam Charitra, then do the kavach and argala, and after that do the paath of the second adhyaya, that is the Madhyam Charitra; and when the Madhyam Charitra is completed, then do the paath of the three Rahasya Traya. As to why one anga is removed out of the six, he says, he has no authoritative information behind it, so he cannot tell; but it is in lok prachalan and is spoken of again and again.

Why might the Kilak be linked to the Uttar Charitra?

Because, he says, the Kilak's connection is with the Uttar Charitra: the presiding shakti of the Kilak is Ma Mahasaraswati and the presiding shakti of the Uttar Charitra is Mahasaraswati. Perhaps we skip it and do not recite it, and so it is said to be left out. But on that reasoning, he says, one would have to leave the Pratham Charitra too, since Mahakali is not in it — and then do not do the kavach either; but the kavach is necessary for protection.

The Kilak, the speaker says, is spoken of that way because the Kilak's connection is with the Uttar Charitra. The adhishthatri shakti of the Kilak is Ma Mahasaraswati, and the adhishthatri shakti of the Uttar Charitra is Mahasaraswati. So perhaps we skip it and do not do the paath, and for that reason it is said to be left out. But then, on that reckoning, he says, we would say that you should leave the Pratham Charitra, since Mahakali is not in it, so leave that too and do not do the kavach. No — the kavach is necessary for protection. So it becomes a somewhat half-done thing, and he does not give it his full agreement, nor does he ever say that you should do the paath in that way. If it is to be done, do the whole of it.

Which Saptashati mantras are used in maran, uchchatan and sammohan?

There are, he says, a great many mantras in it whose use in maran and the like, in uchchatan, sammohan and the like, is made independently, and which are also used for samput. For the destruction of an enemy there is all the description of war in it — as in the second adhyaya the slaying of Mahishasura's army.

Now in this, the speaker says, there are a great many such mantras whose use in Marana Prayoga and the like, in Uchchatan and sammohan and the like, is made independently, and which are also used for the sake of Samput. For the destruction of the enemy, there is in it all the description of war and the rest, from the place where the war has begun, the whole of that description. As in the second adhyaya there is the slaying of Mahishasura's army.

How is the second adhyaya used against a group of enemies?

The passage in the second adhyaya by which the slaying of Mahishasura's army was done is recited independently for the destruction of a group of enemies — when many enemies act together against one. But he cautions that he does not know of it being written down in any scripture, stated separately and clearly, that it is to be done from this point to that point; a great deal of difference is found on this.

The paath in the second adhyaya by which the slaying of Mahishasura's army has been done, the speaker says, is recited independently for the destruction of a group of enemies — when many enemies act together against one, then for that purpose the paath is done independently. But keep this in mind, he says: he does not know of all these things being described in writing anywhere in scripture, stated separately and clearly, that it is to be done from this point to that point. A great deal of difference is found on this.

Which passage describes the tejas from which Bhagavati was formed?

In the second adhyaya, where Bhagavati is manifesting, it is stated which tejas emerged from the body of which god or goddess and what Bhagavati obtained. This description too, he says, is recited independently — as in the kriyas related to the kuldevi.

In the second adhyaya, for the destruction of a group of enemies, the speaker says, where Bhagavati is manifesting — for the manifestation of Bhagavati it is stated there which tejas emerged from the body of which god or goddess, and what all Bhagavati obtained. This description too is recited independently, he says; know this as well. As, for example, in the kriyas that are related to the Kuldevi.

Where does the Kuldevi Aavahani khand use these mantras?

He notes that the Kuldevi Aavahani khand, part of which he has published on his channel and from which listeners take benefit, contains this description. The tejas that arose from the bodies of Bhagavan Shiva, Brahma ji, Vishnu ji, Devraj Indra and the other devatas and, becoming one, took the form of Bhagavati — these very mantras are uttered by the tantrokta vidhi when the pind sthapana of the Saraswati kuldevi is done.

He adds that the Kuldevi Aavahani khand, a portion of which has been published on his channel and from which listeners take benefit, contains this description. The tejas that arose from the bodies of Bhagavati, Bhagavan Shiva, Brahma ji, Vishnu ji, Devraj Indra and the other devatas, and which, joining and becoming one, took the svaroop of Bhagavati — reciting these very mantras, when the pind sthapana of the Saraswati kuldevi is done, it is these very mantras that are uttered, by the tantrokta vidhi.

Who performs the first pind sthapana of a kuldevi at home?

This teaching has been given, he says, and the vidhi is stated in the Kuldevi Aavahani: that when the sthapana of the kuldevi is happening for the first time at home, especially in houses where the sthapana of a pind takes place, these very mantras are being continuously uttered by the sadhaks and by the brahmans, and the husband and wife of the house whose kuldevi she is do the pind and the rest together — but especially it is the husband who does it, and the wife only puts her hand to it.

He says he does not know whether listeners have ever had this done or not, but this teaching has been given, and the vidhi for it is stated in the Kuldevi Aavahani. That when the sthapana of the kuldevi is happening for the first time at home, for whatever reason — especially in the case of a pind, in houses where the sthapana of a pind takes place — then these very mantras go on being uttered by the sadhaks and by the brahmans. And the husband and wife of the house whose kuldevi she is do the pind and the rest together; especially it is the husband who does it, and the wife only puts her hand to it. That, he says, is one small example of it.

Where in the second adhyaya does the war passage begin?

Taking that same thing forward, he says, once Bhagavati has manifested and everything has been obtained by her and she has assumed her direct svaroop, then thereafter the army equipped with astra and shastra has moved towards Bhagavati and the war has begun. He locates it around what should be the 40th shloka.

Taking that same thing forward, the speaker says, when this Bhagavati has manifested, everything has been manifested and obtained by her, and she has assumed her direct svaroop — then thereafter, the army equipped with astra and shastra has moved towards Bhagavati, and the war has begun. Asked where it starts from, he says it should be your 40th.

How far does the vidveshana passage run, and what does it actually do?

From "Shastrastra bahudha mukte radi prit digantam, Mahishasura senani Chishurakhyo mahasur" onward, up to the point where all of Mahishasura's daityas and all his armies are slain — nearly to the last shloka — he says they especially recite it independently for the destruction of a group of enemies. But the group of enemies will not be entirely destroyed; rather vidveshana will arise among them. Vidveshana-related prayogas especially take place in it.

From here, he says — Shastrastra bahudha mukte radi prit digantam, Mahishasura senani Chishurakhyo mahasur — from here onward, up to the point where all the daityas of Mahishasura and all his armies are not yet slain, nearly to the last shloka, we especially recite this independently. It is used when the destruction of a group of enemies is to be done; and what is meant by destruction here is that the group of enemies will not be entirely destroyed, but among themselves Vidveshana will arise. Vidveshana-related prayogas especially take place in this.

Where must a vidveshana prayoga never be performed?

Those who use this independently never do it at their own place of residence, he says. And no householder person has it done — know this too.

And those who use this independently, the speaker says, never do it at their own place of residence. He then says he will give everyone the information about where it is used. No householder person has this prayoga done, he says. Know this as well.

Vidveshana prayoga is used heavily in politics, and the money reaches Tarapith

In politics, he says, all this is used a great deal. Those in the political field perform prayogas of this kind in a specific manner to break an enemy party — what we see socially, that today this leader was in one party and tomorrow he has gone to another. Seen from the tantrokta point of view, kriyas of this kind are had done somewhere in it. People comment that such and such a leader gets no puja done, but a great deal goes on behind the back, and much money goes: half the money of West Bengal and Jharkhand, he says, goes to Tarapith.

In politics all this is used a great deal, the speaker says. Those people who are in the political field perform prayogas of this kind in a specific manner, to break the enemy party. What we see from outside in social life — that today this leader was in such and such a party, and tomorrow he has gone into that party — look at it from the tantrokta point of view: somewhere or other kriyas of this kind are had done in it. Now people who comment and make a noise, that such and such a leader gets no puja or paath done — brother, he says, a great deal happens behind the back. It is not yet known. A great deal of money goes. Half the money of West Bengal and Jharkhand goes to Tarapith; it reaches the Tarapith that is in your West Bengal.

What is the third adhyaya used for independently?

The third adhyaya is for the slaying of Mahisha entirely; so whenever a negative shakti goes into a house and becomes established there, then those shaktis are removed by using these mantras.

He remarks that at Tarapith havans keep taking place in the shamshaan and masan. So, he says, know this subject; it happens like this. In the third adhyaya there is the slaying of Mahisha entirely. So whenever a negative shakti goes into the house and becomes established, then there those shaktis are removed by using these mantras.

What is the fourth adhyaya used for?

The fourth adhyaya is for the attainment of Lakshmi. The Shakradi Stuti has independent paath, stuti and havan; a pushtikarak havan is especially done with the stuti made by Indra and the devagana. It runs from the first shloka up to the 23rd shloka, the one above "Shulena pahi no devi" — this stuti in the fourth adhyaya is for the pleasure of Bhagavati and the attainment of Lakshmi, and however great the money-related trouble may be, its independent paath can be done for it.

In the fourth adhyaya, the speaker says, it is for the attainment of Lakshmi. For the attainment of Lakshmi there is the Shakradi Stuti; its independent paath, stuti and havan all take place. A pushtikarak havan is especially done, being the stuti made by Indra and the other devagana. As to how far: in it, the 23rd mantra, the 23rd shloka above Shulena pahi no devi — up to there. From the first shloka to the 23rd shloka in the fourth adhyaya, this stuti is for the pleasure of Bhagavati, for the attainment of Lakshmi. However much trouble there may be relating to wealth, its independent paath can be done for that.

What ahutis are used with the Shakradi Stuti havan?

With these very mantras, ahuti of kheer, ahuti of madhu, ahuti of paushtik-making materials, and krishna draksha — that is, black kishmish — its ahuti, dipping it in madhu and offering it. By this a full paushtik havan and pujan can be done, if daridrata of any kind is present in our house.

And by these very mantras, the speaker says, ahuti with kheer, ahuti with madhu, ahuti with paushtik-making materials, and krishna draksha — that is, the black kishmish — its ahuti, dipping it in madhu and offering it. By this a full paushtik havan and pujan can be done for Bhagavati. This is done if daridrata is present in our house in any manner.

"Shulena pahi no devi" is the most famous raksha mantra, and using it untrained carries a caution

After that, "Shulena pahi no devi" is the most famous mantra; it is said that making a samput with this mantra the paath is done for protection, and Bhagavati becomes very pleased by it. But according to him it is better to do all this after diksha, if the preliminary sadhana has been done — one should not simply hear today, become motivated, and start using these mantras; they are extremely ugra mantras.

After this, the speaker says, Shulena pahi no devi is the most famous mantra. It is said that making a Samput with this mantra, the paath is done for the sake of protection. Bhagavati becomes very pleased by this, if we do the paath making a samput with it. But according to him it is better if you do all this after Diksha, if the preliminary sadhana has been done. One should not simply hear it today, become motivated and start using these mantras — these are extremely ugra mantras.

Is it proper to use only the four raksha mantras without the Saptashati paath?

These four mantras for protection are used separately in a great many places too, and people use these mantras for protection. But if you never do the Saptashati paath at all and go on using only these mantras, that too is not proper. If you do the Saptashati paath and use these mantras along with it, it is much better.

And these four mantras, the speaker says, are used for protection in many places separately as well; people use these mantras for the sake of protection. But if you never do the paath of the Saptashati at all and keep using only these mantras, that too is not proper. If you do the Saptashati paath and use these mantras along with it, then it is better.

What is the fifth adhyaya used for?

The fifth adhyaya is for the aavahan of the Devi. In it stands the Tantrokta Devi Suktam independently, from "Namo devyai mahadevyai shivayai satatam namah" up through all the "Ya Devi Sarvabhuteshu" mantras.

The fifth adhyaya, the speaker says, is for the aavahan of the Devi. In the fifth adhyaya stands the Tantrokta Devi Suktam independently — from Namo devyai mahadevyai shivayai satatam namah, through all the mantras that are Ya Devi Sarvabhuteshu. By these mantras, whenever stavan is done, there is a reason it is spoken of in a particular way.

Why do tantra sampradaya people insist on a bali with the Tantrokta Devi Suktam?

Many people of the tantra sampradaya say that if you recite the Tantrokta Devi Suktam you should certainly do a symbolic bali — at least give a kushmandi bali, a kadali phalam that is a banana bali, a cucumber bali, a lemon bali, but a symbolic one. The reason is that in the fifth adhyaya's stuti it is held that Bhagavati Jagadamba has been invoked by these mantras, and she certainly comes; her tattvas become present by these mantras. And the Saptashati is in itself an extremely specific, ugra Shakta tantra grantha, so it cannot be that she will not come.

A great many people of the tantra sampradaya, the speaker says, say that if you recite the Tantrokta Devi Suktam then you should certainly do a symbolic Bali. That is, at least give a kushmandi bali; give a kadali phalam, that is, a banana bali; give the bali of a cucumber, give the bali of a lemon — but a symbolic bali. What is the reason? Because in the stuti of the fifth adhyaya it is held that Bhagavati Jagadamba has been invoked by these mantras. And she certainly comes; her tattvas become present by these mantras. And the Saptashati is in itself extremely specific and ugra — an ugra Shakta tantra, a grantha. So it cannot be that she will not come. For this reason too it has been said, in a symbolic form.

What is the minimum bali if a symbolic fruit bali is not done?

At the least, laung and kapoor should certainly be burned. Burning laung on kapoor means the bali of laung and kapoor. Jaiphal is also given as bali by being cut, and jaiphal is also burnt upon kapoor. Both of these have been held to be bali — one becomes an agni bali and the other a shastra bali. By those means too, giving bali, we satisfy the invoked shakti.

Along with this, the speaker says, if you do not do that much, then at the least laung and kapoor should certainly be burnt. Burning laung upon kapoor means the bali of laung and kapoor. Jaiphal too is given as bali by being cut; jaiphal is also burnt upon kapoor. Both of these have been held to be bali: one becomes an agni bali and the other a shastra bali. Through those means too, by giving bali, we satisfy the invoked shakti.

Why is a shakti satisfied by bali at all?

A shakti is satisfied by bali, he says; that is her own prakriti. In this one should not merely ask why — why should it be so, why is she being satisfied, why should she be satisfied by bali. You eat, and by eating you get satisfaction; she is being satisfied by bali. It is a straightforward matter.

By bali the shakti is satisfied, the speaker says; that is her own prakriti. In this, he says, do not merely say: brother, why? Why should it be so, why is she being satisfied, why does she have to be satisfied by bali? You eat, and by eating you get contentment; she is being satisfied by bali. It is a straightforward matter in this. So these mantras can be used.

For which deities' yantras are these mantras used, and for which not?

Whenever any yantra of Bhagavati is constructed — any kind of yantra at all, related to Jagadamba, whether of Mahakali, Mahalakshmi, Mahasaraswati, Ma Bhagavati Durga, or of any one of the ten Mahavidyas — except Dhumavati, because in Dhumavati these whole mantras will not be used; in Dhumavati there are certain Lakshmi-related mantras.

For this he says he has told it repeatedly in the live sessions and is telling it again: whenever any Yantra of Bhagavati is constructed, any kind of yantra at all — related to Jagadamba, whether it is of Mahakali, of Mahalakshmi, of Mahasaraswati, of Ma Bhagavati Durga, or of any one of the ten Mahavidyass — except Dhumavati, because in Dhumavati these whole mantras will not be used. In Dhumavati there are certain mantras that are Lakshmi-related.

What do the three "Namastasyai" in the Devi Suktam denote?

Take first the place where the Namastasyai mantra begins — "Ya Devi Sarvabhuteshu Nidra Rupena Samsthita, Namastasyai Namastasyai Namastasyai Namo Namah". The three Namastasyai in it are the sign of the three Mahashaktis. Then it depends in which order and for which devi you are doing it: if for Mahakali, then after Namastasyai Mahakali will be attached.

First of all, the speaker says, know this: from where the Namastasyai mantra has begun — as, Ya Devi Sarvabhuteshu Nidra Rupena Samsthita, Namastasyai Namastasyai Namastasyai Namo Namah. The three Namastasyai in it are the sign of the three Mahashaktis. Now in which order, and for which devi, are you doing it? If, for instance, you are doing it for Mahakali, then after Namastasyai, Mahakali will be attached. As, when the yantra was fully made and ready, we did its agni uttaran vidhi, the praan pratishtha vidhi took place, and whatever process of nyasa and the rest we had to do we did in every aavaran.

What is the minimum that must be done in each aavaran of a yantra?

Just as in a murti we have the full adhivas and all the vidhi and nyasa done, in exactly the same way it should certainly be done at least once in each single aavaran of the yantra. "Saptamavaran... sarva devi devatabhyo" and thereafter all the vidhis — in the name of every one of them at least that much akshat should be given, by sadhak brothers who perform such kriyas and who know them.

Just as in a murti, when we have their whole adhivas and the rest done and complete all their vidhi, and do the nyasa and the rest, in exactly the same way it should certainly be done at least once in each single aavaran of the yantra, the speaker says. Saptamavaran, and thereafter to all the devis and devatas, and then their vidhi, this vidhi — in the name of all the vidhis there are, at least that much akshat should be given, if the sadhak brothers perform kriyas of this kind and know them. You too should know it and hear it, he says; otherwise it happens that people ask what difference there is between what is available in the market and what is taken from a sadhak. This is exactly the difference.

What materials are used in the tarpan of a Mahakali yantra?

When the yantra process is complete, then, if it is being done for Mahakali, we will first do her archan and tarpan with this — the tarpan vidhi of the yantra comes afterwards. For Mahakali there will be black til water, black til will be there; in the black til there will be madhu, and mixing it we will begin to pour water on the yantra, lifting it with a tridal bel patra, or with a silver bel patra, with these very mantras.

So when the process of the yantra and the rest is completed, the speaker says, then in this, as it is being done for Mahakali, with this itself we will first do her archan, her TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan.. The tarpan vidhi of the yantra will come afterwards. Now, as it is being done for Mahakali, in this there will be the water of black til, black til will be there. In the black til there will be madhu, and mixing it, lifting the water with a bel patra, with a tridal bel patra, or else with a silver bel patra, we will begin to pour it over the yantra, with these very mantras — the mantras only of the Tantrokta Devi Suktam.

From which shloka does the Mahakali tarpan begin?

Up to the 13th shloka, the shlokas before "Vishnumayeti shabdita", it is ordinary for you. But as soon as you come to "Ya Devi Sarvabhuteshu Vishnumayeti Shabdita", from here Namastasyai becomes "Mahakalyai" — from here Mahakali begins. Since we are doing it for the yantra of Mahakali, first of all "Mahakalyai tarpayami namah"; then at Namastasyai, "Mahalakshmyai tarpayami namah"; then at Namastasyai Namo Namah, "Mahasaraswatyai tarpayami namah" — it will be three times.

First, the speaker says, up to the shlokas that come before Vishnumayeti shabdita, the 13th shloka — up to there it is ordinary for you. But as soon as you come to Ya Devi Sarvabhuteshu Vishnumayeti Shabdita, from here Namastasyai becomes Mahakalyai; from here Mahakali begins. Since we are doing it for the yantra of Mahakali, first of all Mahakalyai tarpayami namah. Then comes Namastasyai, and there we will say Mahalakshmyai tarpayami namah. Then Namastasyai Namo Namah, Mahasaraswatyai tarpayami namah. It will be three times.

Does the order of the three Mahashaktis change?

Yes. He says one cannot recite these alone as "Namastasyai tarpayami namah" and so on — ordinary people who do it that way is a separate matter, but in the specific vidhi all three are named. If Mahalakshmi is being done first, Mahalakshmi will go into the first Namastasyai, Mahasaraswati in the middle and Mahakali afterwards; when Mahasaraswati is first, then Mahasaraswati, Mahalakshmi, Mahakali. Havan proceeds in the same way: "Namastasyai Mahakalyai svaha", "Namastasyai Mahalakshmyai svaha", "Namastasyai Namo Namah Mahasaraswatyai svaha".

And these cannot be recited alone in this way, the speaker says — Namastasyai tarpayami namah, Namastasyai tarpayami namah, Namastasyai Namo Namah tarpayami namah. Yes, ordinary people who are doing it manage with Namastasyai; that is a separate matter. But in the specific vidhi all three are named. If Mahalakshmi is being done first, then Mahalakshmi will go into the first Namastasyai, Mahasaraswati in the middle and Mahakali afterwards; and in exactly the same way, when Mahasaraswati comes first, it will be Mahasaraswati, Mahalakshmi, Mahakali. The process will run in that way. And when Havan takes place, it is likewise: Namastasyai Mahakalyai svaha, Namastasyai Mahalakshmyai svaha, Namastasyai Namo Namah Mahasaraswatyai svaha — that many ahutis in each mantra, and in this manner the name of each.

How can one tell there are three ahutis for one shloka?

Even if you do not take the names, he says, if you ordinarily recite the Tantrokta Devi Suktam you see one shloka, but there are three ahutis in it. It is given there: in the present granthas, and doubtless in earlier ones too, the shloka number rises — after Namastasyai it becomes 14, after the next Namastasyai 15, and after Namastasyai Namo Namah 16, counting from after the 13th shloka.

Even without taking the names, the speaker says, if you ordinarily recite the Tantrokta Devi Suktam, then a shloka appears to you as one, but there are three ahutis in it. It is given there — look at the granthas of today, and there will certainly have been the same in the earlier ones. The shloka number rises: after Namastasyai it became 14, then after Namastasyai 15, and after Namastasyai Namo Namah it became 16, counting from after the 13th shloka. It is in this way that we have to do the havan, tarpan and the rest; and in the yantras that are made, kriyas of this kind are performed as well.

What is the sixth adhyaya used for, and where should such paaths be done?

The sixth adhyaya, in which the slaying of Dhumralochana is done — where there is a great deal of dhundh in life, the Dhumralochana vadh can be done independently. But all these paaths that are done independently are better done in a temple, because on doing an independent paath a great many shaktis can become ugra; so it should be done outside the house.

The sixth adhyaya, the speaker says, the sixth one, in which the slaying of Dhumralochana has been done. Where there is a great deal of dhundh in life, the Dhumralochana vadh can be done independently. But yes, he adds, all these paaths that are to be done independently — if you do their paath in a temple, that is better. At home, because a great many shaktis can become ugra from an independent paath, it should be done outside the house.

The explanation is kept brief so the sadhak feels the grantha's power in his own hand

Because, he says, if a whole discourse were given taking each mantra one by one it would become very long. So he is telling this much in brief — that when you do the Saptashati tomorrow, when a grantha comes into your hand and you touch the Saptashati, you should be set vibrating at how much capacity is in it.

If a whole discourse were made taking each single mantra, the speaker says, it would become very long. So, in brief, he is telling you only this much: that when you do the Saptashati tomorrow, when a grantha comes into your hand and you touch the Saptashati, you should be set vibrating at how much capacity is in it. When you recite the Devi Suktam, it should be within your knowledge what use these mantras have in all the yantra construction there is in the entire brahmanda — what the scientific process of the yantra is said to be, what importance is stated behind it, what these mantras do in it, what their effect is, and how.

What is the seventh adhyaya used for?

For the destruction of an enemy it is the most dangerous. The seventh adhyaya is in itself extremely sharp: the story of the slaying of Chanda and Munda — these shlokas, he says, contain mantras so dangerous for maran prayoga against an enemy that he can hardly say what to tell you. If people put a samput on it and perform maran and other prayogas, it most certainly happens; but the sadhak must have that much capacity, and dosh is a separate matter — in maran and such, the prayoga is very fierce.

In the seventh adhyaya, the speaker says, for the destruction of the enemy it is the most dangerous. The seventh adhyaya is in itself extremely sharp. In it is the story of the slaying of Chanda and Munda; and about it he always says that these shlokas contain such dangerous mantras for Marana Prayoga against an enemy that he can hardly say what to tell you. If people make a Samput with it and perform maran and other prayogas, then it most certainly happens. But the sadhak must have that much capacity in him. Dosh and the rest is a separate matter, but in maran and such the prayoga is very fierce.

What does the seventh adhyaya say about the Ashtami-Navami sandhi kaal?

In this same adhyaya, he says, there is the description that Bhagavati Chamunda manifested at the sandhi kaal of the Ashtami tithi and the Navami tithi — she who slew Chanda and Munda became renowned by the name Chamunda. And it is for this reason that at the time of the sandhi kaal of Ashtami and Navami we should certainly do the pujan of Bhagavati.

And in this very adhyaya, the speaker says, we know this, and he says it again and again — he has told it before and tells it again for those hearing it new — that in this very adhyaya there is the description that at the sandhi kaal of the Ashtami tithi and the Navami tithi, at this very time, Bhagavati Chamunda manifested. She who did the slaying of Chanda and Munda became renowned by the name Chamunda. And for this reason, at the time of the sandhi kaal of the Ashtami tithi and the Navami tithi, we should certainly do the pujan of Bhagavati. For that, he says, he will discuss the whole vidhi vidhan in detail again separately in a live.

What are the eleventh and twelfth adhyayas used for?

The eleventh adhyaya, he says, its full paath through the eleventh adhyaya is for the pleasure of Bhagavati, and the twelfth adhyaya can be done independently for the fulfilment of one's own wishes and desires.

In this way, the speaker says, with all the mantras there are of the Saptashati we can perform various kinds of prayoga. The eleventh adhyaya — its paath, the full paath through the eleventh adhyaya, is for the pleasure of Bhagavati. And from the twelfth adhyaya, for the fulfilment of one's own desire and wish, one can do it independently.

The daily early-morning paath at Katra follows exactly this order

Those who watch the live from Vaishno Devi see that the paath takes place every day in the early morning: the paath of the kavach, argala and kilak, and after that the paath of the eleventh adhyaya and the paath of the twelfth adhyaya. So you too can do this — there is no prohibition anywhere.

Those who watch the live from Vaishno Devi, the speaker says, see that the paath takes place every day in the early morning. The paath of the kavach, argala and kilak, and after that the paath of the eleventh adhyaya and the paath of the twelfth adhyaya. So you too can do this. There is no prohibition anywhere.

When should the Rahasyas be recited?

The paath of the Rahasyas should be done only when you are doing the paath of the Durga Saptashati. Separately and independently you may do it for the sake of study and practice, but for the sake of a desire you should not do it in that way.

You can see it directly, the speaker says, and there is upadesh from there too, and you can listen live from the place of Katra Vaishno Devi — that you can do their independent paath, for the fulfilment of a desire, for obtaining the kripa of Bhagavati. In this way these are all the mantras of the Saptashati. As for the Rahasya Traya and the rest, the paath of the Rahasyas should be done only when you are doing the paath of the Durga Saptashati. Separately and independently you may do it for the sake of study and practice, but for the sake of a desire you should not do it in that way.

What should be done when there is trouble at home?

Asked by a listener whose home has trouble whether some special anushthan should be got done by a pandit ji, he says by all means have it done — right now have the Saptashati done. Have a Navchandi done; nine days, and the very best is with a samput.

A listener writes that there is trouble at home and asks whether some special anushthan should be got done by the pandit ji. By all means have it done, the speaker answers; right now have the Saptashati done. Have a Navchandi Anusthan done — nine days, and the very best is with a Samput.

How is the archan of Hanuman ji done?

Upon the Shri vigraha of Hanuman ji, by means of his 108 or 1008 names, with red akshat — that is, colour the rice with food colour, with good food colour — and rakt pushpa, red flowers; mixing them, do the archan with that.

Asked how the archan of Hanuman ji is done, the speaker answers: upon the Shri vigraha of Hanuman ji, by means of his 108 or 1008 names — with red akshat, that is, colour the rice with food colour, with a good food colour, and take rakt pushpa, red flowers — mixing them together, do the archan with that.

Can Argala's first mantra and Panchakshari be combined in nitya pujan?

Asked whether one may do the first mantra of the Argala and the Panchakshari in the morning, and japa in the evening for Baba Vaidyanath and Mata Jai Durga in the nitya pujan, he says yes, absolutely one can. Asked about the Batuk Bhairav hriday stotra in Hindi, he says by all means do it. On the Panchmukhi Hanuman Kavach he says its Sanskrit is very difficult and not everyone can do it.

Asked whether in the nitya pujan one may do the first mantra of the Argala and the Panchakshari Mantra in the morning, and japa in the evening for Baba Vaidyanath and Mata Jai Durga, the speaker answers that yes, one absolutely can. Asked about the hriday stotra of Batuk Bhairav in Hindi, he says by all means do it, you can do it. On the Panchmukhi Hanuman Kavach he says its Sanskrit is very difficult; not everyone can do it.

What should one do if a kavach's pronunciation is too difficult?

If it feels difficult and doubt arises in the mind about doing it, if the pronunciation is not coming, do the paath once or twice, practise, learn it; and if it still does not happen, then leave it — there are a great many other vidhans to do. He points to the complete Hanuman Chalisa and the complete Bajrang Baan given on the channel, and to the Hanuman Janjira.

If it feels difficult, the speaker says, and doubt arises in the mind about doing it, if the utterance is not coming — do the paath once or twice, practise, learn it; and if it still does not happen, then leave it. There are a great many other vidhans to do. The Hanuman Chalisa and the complete Bajrang Baan of Hanuman ji have been given on the channel; you can do those. The complete Hanuman Chalisa and the complete Bajrang Baan have been given, and prayoga can be made through all of them. The Hanuman Janjira can also be used.

What should one troubled by tantra do during Navratri?

If one is troubled by tantra, then the Durga Saptashati in the morning and the Hanuman Chalisa and Hanuman kavach in the evening — absolutely one can do it. Asked whether an anushthan of any stotra to the count of 1100 may be done in the nine days of Navratri with a havan on the night of Navami, he says yes, absolutely.

If someone is troubled by tantra, the speaker answers, then the Durga Saptashati in the morning and the Hanuman Chalisa and Hanuman kavach in the evening — absolutely, one can do it. Asked whether an anushthan of any stotra to the count of 1100 may be done within the nine days of Navratri with a havan performed on the night of Navami, he says yes, absolutely it can be done. This is the very thing he is saying, he adds: in Navratri there are only nine days, so complete it within eight days.

How should a Navratri anushthan be completed, and what if a mala is left over?

Complete it within eight days, and on Navami finish by doing the havan and the kanya bhoj and so on. Asked by a listener whose puja paath has been broken since Tuesday because blood begins to flow as soon as the foot is placed down, and whose mala is left over, whether it can be completed after Navratri, he says yes, absolutely it can.

Complete it within eight days, the speaker says, and on Navami, having done the Havan and the Kanya Pujan bhoj and so on, finish it. A listener writes that puja paath has been broken since Tuesday, that blood begins to flow as soon as the foot is placed down, and that in such a state a mala is left over — can it be completed after Navratri? Yes, absolutely it can be done, he answers.

What is offered to those who cannot do the whole Saptashati daily?

Asked to explain how those who wish to do the whole Saptashati daily with as much anga pujan as possible should do it, he says he has told the whole of it already in this session; and for those who cannot do the whole of it, he has already given the Mahavidya krama.

Asked by a listener to tell, for those who wish to do the whole Saptashati daily with as much anga pujan as possible, what they should do and how, the speaker answers that he has told the whole of it already. And for those who cannot do the whole of it, he says, he has already given the Mahavidyas krama.

How can abhishek be done when the murti is not fit for it?

Asked how, when the murti of Ma at home is not fit for abhishek, one may do abhishek symbolically, and whether weekly or monthly, he says you may place a flower before her and do the abhishek upon it. It can also be done weekly.

A listener asks that the murti of Ma in his house is not fit for abhishek, so how may abhishek be done symbolically, and whether weekly or monthly. You may place one flower before her, the speaker answers, and do abhishek upon it. You may also do it weekly.

Such speech is bhaavavesh; in Kaliyuga what matters is faith in one's own ishta

A personal message said that when some great saint calls the deity he worships the greatest and says all other deva shaktis are the dust of his feet, the morale of others who worship other devi shaktis breaks. The speaker answers that the saint too is speaking in bhaavavesh; that he too is somewhere within Bhagavati's maya and not outside it; that it is Kaliyuga and this much we should also understand — and asks: you have faith in your own ishta aradhya, do you not?

Someone's personal message came, the speaker says, saying that when some great saint calls the deity worshipped by him the greatest and says of all the other deva shaktis that they are the dust of his feet, then in such a case the morale of others who do the upasana of other devi shaktis breaks. The video had been sent too. See, he answers, that saint too is speaking in bhaavavesh; and he too is somewhere within Bhagavati, within her maya, not outside her. It is Kaliyuga; this much we too should understand. Take in the rest of the things. You have faith in your own Ishta Devata, do you not? That is all.

What is the Chandi Charitra and where is it recited?

Asked how the Chandi Charitra paath is done and for a description of its mahima, he says its greatest recitation happens especially in the region of Punjab and the like, and it is said to have been composed by Guru Gobind Singh ji.

Everyone's own ishta aradhya is supreme for them, the speaker says; ours is ours for us. In this we should think nothing — the saint spoke that way coming into bhaavavesh, and we too can speak that way in bhaavavesh: when we have experiences in our life, we too will say that for us Jagadamba is everything, for us Shakti is everything. Asked how the Chandi Charitra paath is done and for a description of its mahima — especially in the region of Punjab and so on, he says, its greatest recitation takes place. It is said that the Chandi Charitra was composed by Guru Gobind Singh ji.

He kept the nitya paath of the Chandi Charitra some ten or twelve years ago, as a stuti in veer bhava

He says he too used to do it a great deal before; now he has almost forgotten it. About ten or twelve years ago he used to do the nitya paath of the Chandi Charitra. It felt good to recite; it is a stuti of Bhagavati and is in veer bhava, and there is enjoyment in doing it.

He himself used to do it a great deal earlier, the speaker says, though now he has almost forgotten it; about ten or twelve years ago he used to do the nitya paath of the Chandi Charitra. It felt good to recite. It is a stuti of Bhagavati and is in Veer Rasa, in veer bhava, and there is enjoyment in doing it. He says he will sometime sing it and upload it, and asks for a little time. He notes that the full written material of the Ma Manasa sadhana was kept ready with him and was left over.

Should one make a Bisa yantra oneself?

Asked about making the Bisa yantra and its puja vidhan, he says to have it made by someone who is a sadhak. Getting it made by yourself, you will not get that much effect. Of what one ordinarily does oneself, only this much can be said — that you can keep your mind on it, that is all.

Asked about making the Bisa Yantra and about the puja vidhan and the rest, the speaker answers: have it made by someone who is a sadhak. By having it made by yourself you will not get that much effect. Of what one ordinarily does oneself, only this much can be said — that you can keep your own mind in it, that is all.

Is only sindoor to be offered in every puja, as in Bengal?

Asked whether there is a difference between sindoor, kumkum and roli, since in Bengal sindoor is offered in every puja, and what it is proper to offer wherever any puja takes place, he says he has lived in Bengal for a good length of time and has never seen only sindoor being offered — when the Vishwakarma bhavan puja takes place, roli and kumkum are offered too, and abir is offered too. It is not so.

A listener asks whether there is a difference between SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess., kumkum and RoliA red vermilion powder applied to ritual offerings such as the lemons in a sacrificial Bali, before they are circled with water and offered., noting that in Bengal sindoor is offered in every puja, and what it is proper to offer wherever any puja takes place. He answers that he has stayed in Bengal for a good length of time, and that whenever he has been there it is not the case that he has seen only sindoor being offered. When the Vishwakarma bhavan puja takes place, roli and kumkum are also offered. Abir is also offered. It is not so.

Where may a havan be done if it cannot be done in the home mandir?

Asked in which room and which direction a havan may be done if for some reason it cannot be done in the home mandir, he says do it in the east corner, in a direction related to the east, or in a direction related to the north. If there is a drawing room, do it there; do it on the roof; if there is a courtyard outside, do it there. Only do not do it in a very congested place — doing it in a congested place will create trouble, if a long havan is to be done.

Asked in which room and which direction a Havan may be done if for some reason it could not be done in the mandir of the house, the speaker answers: do it in the east corner, in a direction related to the east, or in a direction related to the north. If there is a drawing room, do it in that; do it on the roof; if there is a courtyard outside, do it there. In all these places do it, and it will be better. Only do not do it in a very congested place. Doing it in a congested place will create trouble, if a long havan is to be done.

Can the initial pujan be done standing if the vigraha is placed high?

Asked whether, since the arrangement of Ma's vigraha in the pujan room is high up, the whole initial pujan — of Guru, Ganesh and the kuldevi — may be done standing, he says yes, it can be done; do it seated as well. If such a situation is not possible, it can be done below too. At the time of Navratra and the like, give her a place on some pidha or bajot, and afterwards put her back up.

Asked whether, the arrangement of Ma's vigraha in the pujan room being up above, the whole initial pujan — the pujan of Guru, Ganesh and the kuldevi — may be done standing, the speaker answers: yes, you can do it; do it seated too. If such a situation is not possible, then it can be done below as well. At the time of Navratra and the rest, give them a place on some pidha or on some bajot, and afterwards put them up again.

Is same-sex marriage held to be shastra-sammat?

Asked whether the same-sex marriages happening a great deal nowadays are held to be shastra-sammat, and whether a boy can fall in love with a boy, he says this is a matter to be understood by oneself — from where would it be shastra-sammat, where has any description of it come in shastra, has anyone heard any such story or tale in the Puranas? The meaning is being turned into a distortion, he says; all this is possible only in Kaliyuga, and on this subject he does not wish to make any comment at all.

A listener asks whether the same-sex marriages taking place a great deal nowadays are held to be shastra-sammat, and whether a boy can fall in love with a boy. All this, the speaker answers, is a matter to be understood by oneself. From where would it be shastra-sammat? Where has a description of it come in shastra? Has anyone heard any such story or tale anywhere in the Puranas and the rest? The artha is being turned into anartha, he says. All this is possible only in Kaliyuga. On this subject he does not wish to make any comment at all; and he remarks that it is well that some boys, by doing the sadhana of pari and apsara, are at least going to the right place.

What if sutak attaches to a thread worn from a 32-namavali sadhana?

For those who have previously done the sadhana of Bhagavati's 32 namavali and the rest: if any sutak or patak has attached, then change the thread and make it again. Or else you may do the paath again; there is no need to make an offering of it. Once it is worn on the body, when we do japa its energy will keep coming to us of itself; there is no need to have a separate offering made upon it.

For those people who have previously done the sadhana of Bhagavati's 32 namavali and the like, the speaker says: if any Sutak or patak has attached, then change the thread and make it again. Or else you may do the paath a second time; there is no need to make samarpan upon it. Once it is worn on the body, then when we do japa its energy will keep coming to us of itself. There is no need to have a separate samarpan done upon it — just have the paath done separately, nothing more. Once it is worn on the body, nothing separate is needed.

How is a mala treated in the Mahabhairav mantra japa?

A mala such as the one used when we do the japa of the Mahabhairav mantra has a different process, he says: in that we should take it off, do the japa, and then wear it. Asked about a Kaal Sarp Dosh or a birth on Amavasya, he says a little seva of Bhagavan Shiva ji should be done; and if you cannot do Ma's shringar, have it done at the temple.

Yes, the speaker says, if there is a Mala such as when we do the japa of the Mahabhairav mantra, then its process is different: in that we should take it off, do the japa, and then wear it. If there is a problem of this kind from Kaal Sarp Dosh or from birth on an Amavasya, then a little seva of Bhagavan Shiva ji should be done for them. If you cannot do Ma's shringar, have it done at the temple.

How does one get free of the dosh of a sadhana gone wrong?

Asked how, when the effect of the dosh of some sadhana is present, or when the wholly contrary effect of a mantra japa is being received, one may obtain complete release by the upasana of Ma Durga, he says that today he has discussed this subject in full detail — how release can be obtained, telling each single thing, taking each single mantra.

A listener asks how, if the effect of the dosh of some sadhana is present, or if the wholly opposite effect of a mantra japa is being received, complete release from it may be obtained by an upasana of Ma Durga of what kind. Today, the speaker answers, he has discussed this subject in full detail — how release can be obtained. Each single thing has been told today, taking each single mantra. He says he feels today's live video is a very necessary video, and that a great many sadhaks are going to benefit from it.

Should the Saptashloki vidhan with black kishmish be repeated?

Asked by a listener who wishes to do the vidhan of the Saptashloki Durga and had previously had the one with black kishmish done, and who asks for permission, he says absolutely — do that very thing which you did before; repeat it.

A listener says he wishes to do the vidhan of the Saptashloki itself, and that he had earlier had the one with black kishmish done, and asks for the order. Absolutely, the speaker answers, do that very thing which you did before. Repeat it.

What does a dream of playing with a naked small child indicate?

He says this is not right — these are masanik processes, masanik problems, where masan and dakini are present. As to who they are: a pregnant woman who dies for any cause — in an accident, by fire, by poison, at the time of delivery — goes into a yoni of this kind.

Asked about seeing oneself in a dream playing with a small child and seeing it naked, the speaker says this is not right. These are masanik processes, masanik problems, wherever Masan and Dakini Tradition are present. Who are these? A pregnant woman who, for any cause at all — in an accident, by fire, by poison, at the time of delivery — should die at any of these times, then she goes into a yoni of this kind.

Why do mantriks awaken such shaktis, and what lets them dominate?

Those mantrik and tantrik people who perform masani and kshudra kriya awaken these very shaktis and, having awakened them, then trouble people in this way. It is a common thing, he says: wherever tantra is today, whether a great tantra or a small tantra, masan seems to have become essential everywhere. And the more you consider yourself weak mentally, the fear that pervades you — because of that fear these things dominate the body.

And then those mantrik and tantrik people who are doers of masani and kshudra kriya, the speaker says, awaken these very shaktis; and having awakened them, they then trouble people in this way. It is a common matter: wherever tantra is today, whether a great tantra or a small tantra, masan — it seems that it has become essential, absolutely everywhere. And the more you consider yourself weak mentally, the fear that pervades you — know this, that because of that fear all these things dominate the body.

What happens when we consider our own dev shaktis weak?

Where we begin to consider our dev shaktis weak, he says, there — even if those people project ever so little — these shaktis at once dominate. The moment our mind grows weak they will mount upon our mind. That is exactly where the trouble arises: the aura begins to weaken, the mind begins to become malin, and these begin to play upon the body at once.

Where we begin to consider our dev shaktis weak, the speaker says, there — even if those people project ever so little — these shaktis at once dominate. The moment our mind has grown weak, they will mount upon our mind. That is exactly where the trouble happens here. The Aura will begin to weaken, the mind will begin to become malin, and these will begin to play upon the body at once. But as soon as you do the paath of a kavach, or do the Hanuman Chalisa, and do it in an ugra and veer bhava, not slowly and weepingly — as he has said before.

Why must a kavach or the Hanuman Chalisa be recited in veer bhava?

Because reciting it slowly will not give that much effect, but if you do it in an ugra bhava, in a veer bhava, then atma-bala grows strong from within, and these shaktis then become frightened and withdraw. But you will understand this only if you accept it. There is no standing, he says, for any negative shakti to mount upon you if you begin to do the Hanuman Chalisa well, in veer bhava.

It will not give that much effect, the speaker says, but if you do it in an ugra bhava, if you do it in a Veer Rasa bhava, then atma-bala becomes strong from within. And then these shaktis become frightened, they withdraw. Know this, he says. But you will understand this thing only when you accept it. There is no standing for any negative shakti to mount upon you, if you begin to do the Hanuman Chalisa well, in veer bhava. But the Hanuman Chalisa you all take to be worth nothing — fifty paise, available quietly anywhere at all; what is going to happen from that, nothing, Hanuman ji does nothing. This, he says, is what he always says.

What does a samput on the Hanuman Chalisa do?

Understand its capacity, he says: and if that same Hanuman Chalisa is read with a samput, then it is gold upon gold — whoever did the work will go off carrying his lota, and will then go and offer the lota on a babool thicket. Such a state is made of him.

Understand its capacity, the speaker says; and if that same Hanuman Chalisa is read making a Samput with it, then it is gold upon gold. Whoever did the work will go off carrying his lota. And will then go and offer the lota on a babool thicket. Such a state is made of him.

What is the kaat for Valmiki tantra and what are the cautions?

Asked what the kaat of Valmiki tantra is and what the cautions are, he says either have the kaat done by those who are sadhaks of Valmiki, of the bhagatvaal — have the kaat done by them alone; or else do the absolutely fiercest vidhan with samarpan, and then it will happen. In bhagatvaal, he says, the whole thing is giving bhog, giving akshat, offering upon akshat and bhog, offering upon sweets, offering upon something sweet, offering upon a bali — and its utara likewise in the same manner.

Asked what the kaat of Valmiki tantra is and what the cautions are, the speaker answers: either have the kaat done by those who are sadhaks of Valmiki, of the Bhagatvaal — have it done by them alone. Or else, secondly, do the absolutely fiercest vidhan with samarpan, and then it is going to happen. In this bhagatvaal, he says, it is only giving bhog, giving akshat, offering upon akshat and bhog, offering upon sweets, offering upon something sweet, offering upon a bali — all these things are what happen in Valmiki. And its Utara then in that same manner.

Is a strong sadhak necessarily overcome by such a prayoga?

Ordinarily, he says, if you are a formidable sadhak, if you are doing sadhana in the fiercest manner, then it is not that it will simply dominate you and will not be cut. That too is not so. But the propagation and spread of all these things has become so great that a mental state has arisen about certain things, so that the person in front is ruined by fear alone.

Ordinarily, the speaker says, if you are a formidable sadhak, if you are doing sadhana in the most ugra manner, then it is not that it will simply dominate you and that it will not be cut. That is not so either. But the propagation and spread of all these things has become so great, he says, that such a mental state has been formed about certain things that the person in front is ruined by fear alone; the whole story is ruined out of dread.

How much Saptashloki with samput should be done in Navratri?

A listener who does the Saptashloki with a samput since he told of it asks whether to keep the samput at the time of the paath now or do it after Navratri. Do it in Navratri, he answers, do all the samput, and in greater quantity: if on ordinary days you were doing it once, three times, five times, then now do it at least nine times; if you find time and the practice is there, do 21 or 27 times; and if you cannot do it at one sitting, do it at both times, morning and evening.

A listener says she does the Saptashloki making a samput, since he told of it, and asks whether now, at the time of the paath, she should do the Saptashloki with the samput, or should do it after Navratri. No — do it in Navratri, the speaker answers; do all the Samput, and do it in greater quantity. If on ordinary days you were doing it once, three times or five times, then now do it at least nine times. If you get the time and the practice has come, then do it 21 times, 27 times. If you cannot do it at one sitting, then do it at both times, morning and evening.

Is there a dosh in calling Ma Kali "mummy"?

Asked by a listener who repeatedly calls Ma Kali "mummy", he says why would a dosh attach — there is no dosh in it.

A listener says he repeatedly calls Ma Kali mummy. Why would a dosh attach for that, the speaker answers. There is no dosh at all in it.

What does a dream of a boy demanding a lemon for bali mean?

A listener dreamt that a boy of 17 or 18, who was in the house's puja room itself, asked for a lemon for bali; not getting it, he angrily picked up an amla and put it in her mouth saying "Jai Ma Kamakhya, Jai Bagla", and it stuck in her throat. He calls it a very dangerous dream, and reads it as meaning that either this thing was shown to her symbolically beforehand, or she is doing some puja or anushthan in which bali is needed, is compulsory, and she is not giving it — so someone gives it in anger.

A listener writes that in a dream a boy of seventeen or eighteen, who was in the puja room of the house itself, asked for a lemon for Bali; when he did not get it, he angrily picked up an amla and put it in her mouth saying Jai Ma Kamakhya, Jai Bagla, and it stuck in her throat. That is a very dangerous dream of yours, the speaker says; give the bali. Whenever one sees such a thing, he explains, its meaning is that either this thing has already been shown or told to you somewhere symbolically, or you are doing some such puja or anushthan in which bali is needed, in which it is compulsory, and you are not giving it. So there someone gives it in anger — take this, and the amla stuck in the throat. Amla is otherwise auspicious, but take it that you will have some slight trouble relating to the throat, if it is to be much.

Are girls permitted to give bali?

He says the process of bali and the rest should be performed by her. Girls, however, are generally forbidden for bali — it depends on the svaroop of the kuldevi and kuldevata. So if you have a brother, or any other male of the house, you may also have it done through them.

But you should perform the process of Bali and the rest, the speaker says. Girls, however, are generally forbidden for bali; it depends on the svaroop of the kuldevi and kuldevata. So if you have a brother, or some other man of the house, you may also have it done through them.

What does the Shiv Mahapuran say about twenty-five lakh Panchakshari?

Asked whether a Shudra may wear the yajnopavit, and whether even then he must do 25 lakh Panchakshari according to the Shiv Mahapuran in order afterwards to become a Brahman, he says that according to the statement of the Purana in the Shiv Mahapuran it is this: that when you complete a japa of 25 lakh, you attain brahmanatva — and what it means to attain brahmanatva should also be understood. As to wearing the yajnopavit, he does not think it is stated anywhere that he should wear it.

A listener asks whether a Shudra can 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., and whether, if a Shudra does wear it, he must still do 25 lakh Panchakshari Mantra according to the Shiv Mahapuran, after which he will become a Brahman. See, the speaker answers, according to the statement of the Purana in the Shiv Puran it is this: that when you complete a japa of 25 lakh, then you attain brahmanatva. And what the meaning of attaining brahmanatva is, that too should be understood. As for the second matter, of wearing the yajnopavit, he says it does not seem to him that it has been said anywhere that he should wear it.

How should one without the adhikara do the Panchakshari?

If you do not have the adhikara for it, then without wearing it at all you should do the Panchakshari according to whatever adhikara exists — by attaching the chaturthi vibhakti, that is, placing the "namah" afterwards, and doing that much accordingly. Further guidance, he says, may come to him by Ishvara's kripa himself; it is not even necessary. We can prove ourselves the best within this very station, and what we ought to obtain will be obtained.

If you do not have the adhikara for it, the speaker says, then without wearing it at all you should do the Panchakshari according to whatever AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner. there is — by attaching the chaturthi vibhakti, that is, by placing the namah afterwards, and doing that much accordingly. Let the further guidance come to him of itself by Ishvara's kripa, whatever is right for taking a decision. It is not even necessary, he says. We can prove ourselves the best within this very station; what we ought to obtain will be obtained.

How should a 108-fold Chandi Path anushthan be arranged?

Asked whether an anushthan of 108 Chandi Paths should be done by the Mahavidya krama and from when to when, he says: if you wish to do the Chandi Path anushthan by the Samadhi krama you may; complete it from Ashtami to Chaturdashi. And whenever a hundred paaths are completed, or if you wish, if you are doing it only once in a month, do the process of bali on the last day, the Chaturdashi. If a tithi is kshaya, increase the paaths accordingly.

Asked whether an anushthan of 108 Chandi Paths should be done by the Mahavidyas krama, and from when to when, the speaker answers that if it is the Chandi Path anushthan and you wish to do it by the Samadhi krama, you can; complete it from Ashtami to Chaturdashi. And whenever a hundred paaths are completed, then — or if you wish, if you are doing it only once in a month — do the process of Bali and the rest on the last day, on the Chaturdashi. If a tithi is kshaya, then increase the paaths accordingly.

What should one do who has a beej mantra but no diksha?

Asked how much japa to do of a beej mantra given for Ma Jai Durga, he says that if there is no diksha yet, then do not do japa of the beej mantra — do the Jayanti Mangala mantra. If there is diksha, then it can be done. On the Mahalakshmi Ashtak he says to do 108 paaths daily independently, completing 1100 paaths in Navratri.

Asked how much japa should be done of a beej mantra that had been given for Ma Jai Durga, the speaker answers: if there is no Diksha yet, then do not do japa of the beej mantra; do the Jayanti Mangala Kali mantra. If there is diksha, then it can be done. Asked how to do the sadhana of the Mahalakshmi Ashtak independently, since its vidhan had been told in a video for inviting into the tantra kalash — he says to do 108 paaths daily independently and complete 1100 paaths in Navratri.

How is the Mahalakshmi Ashtak made siddh?

Then the paushtik-making havan, which is especially for Lakshmi ji, with kheer, or with black kishmish or even ordinary kishmish dipped in madhu — offering ahuti with that, eleven ahutis with each single mantra of the Ashtak, and thus making it siddh. Then begin its daily eight paaths.

And then, the speaker says, the paushtik-making Havan which is done especially for Lakshmi ji: with kheer, or else with black kishmish, or even ordinary kishmish dipped in madhu. Offering ahuti with that, eleven ahutis with each single mantra of the Ashtak, make it siddh. Then begin its daily eight paaths.

Can a havan be done after sunset in Navratri?

Asked whether a havan can be done after sunset in Navratri and what its timing would be, he says that according to him a tantrokta havan can be done at any time at all in Navratri. It is not the Vedic vidhi, it is tantrokta, so it can be done at night too. At a Shakti Peeth the time is not looked at anyway, and in Navratri one may do it whenever it is to be done. Vedic people state many rules and prohibitions, but at a Shakti Peeth there is no prohibition; if you very much wish, look at the choghadiya.

Asked whether a Havan can be done after sunset in Navratri and what its timing would be, the speaker answers that according to him, in Navratri a tantrokta havan can be done at any time at all. This is not the Vedic vidhi, it is tantrokta, so it can be done in the night hours too. As for time — at a Shakti Peeth the time is not looked at in any case; in Navratri, do it whenever it is to be done. Now in that, he says, the Vedic people state a great many rules and prohibitions, that in the Vedic way it is like this, this and that. At a Shakti Peeth there is no prohibition; in Navratri and the rest there is no such particular vidhi of prohibition. If you have a great wish, then look at the Choghadiya.

Can Navratri and Ram Navami puja be done after a death in the family?

Asked by a listener whose relative died on a Navratri day in 2021 whether the Navratri and Ram Navami puja should be done or not, he says one should walk according to whatever the family directs, according to the elders of the house; or take counsel with the pandit ji of your own region. How near a relative they were — there are many things to be looked at — so take counsel once with a regional brahman who knows these subjects.

A listener says a relative's death happened on a Navratri day in 2021, and asks whether the Navratri and Ram Navami puja should be done or not. One should walk according to what your family directs, according to the elders of the house, the speaker answers; or take counsel with the pandit ji of your region. How near a relative they were to you — a great many things have to be looked at. So take counsel once with a regional brahman who knows all these subjects.

How many paaths should be done of "Dehi saubhagyam arogyam"?

Asked how much paath should be done of the mantra "Dehi saubhagyam arogyam, dehi me paramam sukham", he says you may do an anushthan of as much of it as you wish, independently.

Asked how much paath should be done of the mantra Dehi saubhagyam arogyam, dehi me paramam sukham — you may do an anushthan of as much as you wish, independently, the speaker answers.

What is the difference between roli, kumkum and sindoor?

Kumkum too is of two kinds. The kumkum that people of the south apply is a different one — it is thin. Roli is a little thicker; in it there is a proportion of chuna and haldi. Kumkum is somewhat of a katha colour; that is a separate thing. And that orange sindoor of Hanuman ji which people call kumkum — how can that be called kumkum, it is sindoor.

A listener quotes that it is written in the Shiv Mahapuran to offer roli to Shiva ji, that in many places roli is called kumkum, and that the orange sindoor of Hanuman ji is also called kumkum — so which one is sindoor, and asks him to clear the confusion in "kumkum chandan lepita lingam". See, the speaker answers, RoliA red vermilion powder applied to ritual offerings such as the lemons in a sacrificial Bali, before they are circled with water and offered. is what is called roli-kumkum. But kumkum too is of two kinds. One kumkum — the one that people of the south apply — is a different one; it is thin. Roli is a little thicker; in it there is a proportion of chuna and haldi. Kumkum is somewhat of a katha colour; that is a separate thing. And the sindoor of Hanuman ji which people call kumkum — how at all will one call that kumkum? That is SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess..

What may be applied on a parad or Narmadeshwar shivling?

Red sindoor is certainly sindoor. On the "kumkum chandan lepita lingam" that is written, he says he has told this before at the time of Shivratri: if there is a shivling of mercury, a parad shivling, then in that you will not do the lepan of sindoor and the like. If it is Narmadeshwar, then in that you can do bhasma, ashtagandha and above it the lepan of kumkum. The lepan of sindoor is not to be done — the orange sindoor is not to be applied. Sindoor is applied on the arghi, which is held to be the svaroop of Parvati ji; it is not applied on the shivling.

The red-coloured sindoor is certainly going to be sindoor, the speaker says; that is sindoor. As for the "kumkum chandan lepita lingam" that is written, he says he has told this thing before, at the time of Shivratri and the like: if there is a shivling of mercury, a parad ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. as it is called, then in that you will not do the lepan of sindoor and the like. If it is Narmadeshwar Shiva Lingam, then in that you can do bhasma, ashtagandha, and above it the lepan of kumkum. The lepan of sindoor is not to be done; the orange sindoor is not to be applied. And sindoor is applied on the arghi, which is held to be the svaroop of Parvati ji. It is not applied on the shivling.

Which deities receive sindoor?

To Ganpati ji red sindoor is offered; his tilak is done with red sindoor, and also with roli and kumkum. To Hanuman ji it is with the orange sindoor, and his whole body receives the lepan of it. Of Bhairav ji too — Batuk Bhairav ji and Kaal Bhairav ji — the sindoori murtis have sindoor offered on them. To Vishnu ji, roli and akshat, a roli tilak.

Now, as to who receives sindoor — to which deity is sindoor offered, the speaker asks. To Ganesha ji red sindoor is offered; his tilak is done with red sindoor, and it is done with roli too, and with kumkum, and with red sindoor. To Hanuman ji it is with the orange sindoor, and with it his entire lepan is done — Hanuman ji's whole body. Of Bhairav ji too, of Batuk Bhairav ji and Kaal Bhairav ji, the murtis that are sindoori have sindoor offered upon them. To Vishnu ji, roli and akshat; to him a roli tilak.

Which deities must never be given sindoor?

All the devagana — Indra, Varuna, Yama, Kuber — to all of these the tilak is done with roli. Sindoor is not offered to them. He puts it as a remark of Devraj Indra himself: you are offering sindoor even to me; take it, brother, you have offered me sindoor, what shall I do with sindoor. To them it is not to be offered.

All the devagana there are, the speaker says — Indra, Varuna Deva, Yama, Kubera — to all of these the tilak is done with RoliA red vermilion powder applied to ritual offerings such as the lemons in a sacrificial Bali, before they are circled with water and offered.. To them SindoorVermilion powder, used here to draw the inverted triangle Mandala for a Bhairava offering, in place of the Roli-and-Ashtagandha triangle drawn for a Goddess. is not offered; to them, no sindoor. He puts it as though spoken by them: you are offering sindoor even to Devrajendra, and he says, take it, brother, you have offered me sindoor, what shall I do with sindoor. To them it is not to be offered.

What is the sequence for a complete Saptashati paath?

For the complete Saptashati paath there are the six angas of the Saptashati — kavach, argala, kilak. At the beginning you will do the process of shaap vimochan and the rest, then you will do kavach, argala, kilak. After that, if you are a woman you will do only the viniyoga of the Saptashati and will not do nyasa. Nyasa is to be done only when a child has been obtained and is over thirteen years of age, or when your rajonivritti — menopause — has come for good.

For the complete Saptashati paath, the speaker says, there are the six angas of the Saptashati: kavach, argala, kilak. At the beginning you will do the process of shaap vimochan and the rest, then you will do kavach, argala and kilak. After that, if you are a woman you will do only the Viniyoga of the Saptashati and the rest; you will not do Nyasa. Nyasa is to be done only when progeny has been obtained and the child is over thirteen years of age, or when your rajonivritti — that is, menopause — has taken place for good. Only then should the process of nyasa and the rest be done.

What comes before the thirteen adhyayas in that sequence?

Before that, one mala of Navarna japa. In that too this same rule will hold. Then nyasa, and the Saptashati viniyoga, and after that the paath of the thirteen adhyayas, exactly as it has been given.

After that — before that, the speaker says — one mala of Navarna Mantra japa. In that too this same vidhi will hold. Then nyasa, and the Saptashati Viniyoga, and after that the paath of the thirteen adhyayas, in just the manner in which it has been given.

Are Vaishno Devi and Bhagavati Durga different?

Asked by a listener confused because Vaishno Devi and Ma Durga are both upon a lion, he says he answered this yesterday: both are one and the same, and one should have no worry about it. He quotes: "Ekaiva shaktih parameshvarasya bhinna chaturdha vyavahara kale, purusheshu Vishnur bhogeshu Bhavani samare cha Durga pralaye cha Kali." One is not to make so much distinction. Read the Saptashati — the seventh and eighth adhyayas — and all this confusion will be removed; read the seventh, eighth, ninth and tenth adhyayas well in Hindi.

A listener says he wishes to do the puja of Ma Durga but Vaishno Devi and Ma Durga are both upon a lion. He told the answer to this question yesterday, the speaker says: both are one and the same, and you should have no worry about it. Why is there so much confusion for you between Vaishno Devi and Bhagavati Durga? One shakti alone — Ekaiva shaktih parameshvarasya bhinna chaturdha vyavahara kale, purusheshu Vishnur bhogeshu Bhavani samare cha Durga pralaye cha Kali. One is not to make so much distinction, one is not to think so much about who Vaishno Devi is and who Bhagavati Durga is; the two are not separate at all. Read the Saptashati; in the seventh and eighth adhyayas all this confusion of yours will also be removed. Read the seventh, eighth, ninth and tenth — those four adhyayas — well, in Hindi, and your whole confusion will be removed.

What samput is prescribed for obtaining a work-from-home job?

Asked what upay to do for obtaining a work-from-home job, he says: whatever the desire is, this time do the Saptashati making a samput with the mantra "Yam yam chintayate kamam tam tam prapnoti nishchitam", at night; and in the sankalp keep only one single desire, the work-from-home one. On the last day, apart from the samput mantra, do one svaha ahuti, and in the Saptashati either the ahuti of the Tantrokta Devi Suktam or the ahuti of the eleventh adhyaya, mixing ghee and kheer.

Whatever your desire is, the speaker answers, this time make a Samput with the mantra Yam yam chintayate kamam tam tam prapnoti nishchitam and do the Saptashati. Do it in the night hours this time, and in the sankalp keep whatever desire there is as one single desire — the work-from-home desire; take the samput with that desire alone and do it this time. And on the last day, separately from the samput mantra, one svaha ahuti; and in the Saptashati either the ahuti of the Tantrokta Devi Suktam, or else the ahuti of the eleventh adhyaya, mixing ghee and kheer. Do this perhaps this Navratri, for the fulfilment of your desire. But in the sankalp make only one single desire.

Is there any problem in listening to the Shiv Sahasranama?

Asked whether the Shiv Sahasranama can be listened to, he says there is no difficulty at all — if one listens to the Shiv Sahasranama, that is only good.

Asked whether the Shiv Sahasranama can be listened to and whether there is any difficulty in it, the speaker answers that there is no trouble at all. If one listens to the Shiv Sahasranama, that is only a good thing.

Why is it forbidden to keep photographs of the ten Mahavidyas at home?

A listener says that at home there is a photograph of the ten Mahavidyas along with Ma Kalika. If the ten Mahavidyas are separately there — Chhinnamastika Ma, Tara Ma with the khappar, and then Bhagavati Dhumavati — then that, he says, is exactly why keeping a photograph of the ten Mahavidyas has been forbidden.

A listener writes that in the house there is a photograph of the ten Mahavidyas along with Ma Kalika. If the photographs of the ten Mahavidyass are separately there — Chhinnamastika Ma, Tara Ma holding the khappar, and then Bhagavati Dhumavati — then it is exactly for this reason that keeping a photograph of the ten Mahavidyas has been forbidden.

Collections of gold-plated yantras are an invitation to ruin and should be given visarjan

He recalls having seen someone advising a troubled person to keep a Gayatri yantra, a Mahamrityunjay yantra, a ten-Mahavidya yantra, a Hanuman ji yantra, a Durga Saptashati yantra — filling the man with every yantra in the world. And there is the fashion of the 24-carat gold-plated yantra, all green, blue and yellow, in which there is every kind of yantra: Saptashati, ten Mahavidya, Baglamukhi, Navagraha, Karya Siddhi, Vashikaran. People get four or five of them framed and put them up in shops, business places and offices. If you do deeds of this kind, he says, you are hanging up your own ruin — quietly give visarjan to all these things.

Only a few days ago, the speaker says, he saw — and he thinks it was Prashant Dwivedi ji who had sent it — many yantras, in which the person speaking told the man in front, who had a problem: keep a Gayatri Mantra yantra, keep a Mahamrityunjay yantra, keep some ten-Mahavidya yantra, keep a Hanuman ji yantra, keep a Durga Saptashati yantra. Every yantra there is in this world has been filled in. And there is a fashion that has spread about yantras: this 24-carat gold-plated yantra that comes, all green, blue and yellow, very beautiful, in which there is every kind of yantra — the Saptashati yantra, the ten Mahavidya yantra, the Baglamukhi yantra, the Navagraha yantra, the Karya Siddhi yantra, the Vashikaran yantra. And four or five of them, all framed up large, are hung in shops, put up in business places, put up in offices. You people are hanging up your own ruin, he says, if you do deeds of this kind; quietly do Visarjan of all these things.

How should one properly begin with a yantra of one's own ishta?

Keep one yantra related to your own ishta aradhya at the place of pujan and learn it in the prescribed way. First of all, for six months to a year, only their archan and pujan should be done, before the aavaran — only their archan by the Shatanama and by the Sahasranama, and abhishek: let there be dugdhabhishek, let there be panchamrit abhishek, let there be archan. Do that much for a year, and then learn the aavaran pujan of it.

Keep one Yantra related to your own Ishta Devata at the place of pujan and learn it in the prescribed way, the speaker says. First of all, for six months to a year, only their archan and pujan should be done, before the aavaran — only their archan by the Shatanama and by the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., and abhishek. Let there be dugdhabhishek, let there be panchamrit abhishek, let there be their archan; do that much for a year. Then learn the Aavaran Puja of it. If you are initiated, learn it from the guru; if you are not initiated and wish to do it, then give time and learn it. Life will improve; it will bring a very great change.

Is tantra a matter of craft or drawing?

Do not do this drawing craftsmanship, he says. There is no craftsmanship in tantra; there is no drawing.

Do not do this drawing craftsmanship, the speaker says. There is no craftsmanship in tantra; there is no drawing.

Why are the raksha mantras given ahuti at a Pratyangira temple?

A listener notes that in the Pratyangira temple the ahuti of the raksha mantras of Durga and Saraswati is given. The matter of a temple is a different thing, he says, and it depends: one thing is that we ask something of Bhagavati with folded hands; another is that we forcibly trouble someone. As for what the ahutis are — the Agni devata is held to be the one in whom Bhagavati is seated in the form of Svaha; and the Agni devata whose kind of fire is invoked in it is held to be in the form of a boy of seven years. Where we give an astra mantra, the form of the Agni devata will be different.

A listener observes that in the Mahapratyangira temple the ahuti of the raksha mantras of Durga and Saraswati is given. The matter of a temple is a separate thing, the speaker answers, and it also depends. One thing is that we, with folded hands, ask something of Bhagavati; another is that we forcibly trouble someone. And what are the ahutis that are being given? The Agni devata is held to be the one within whom Bhagavati is seated in the form of Svaha. And the Agni devata — the kind of agni that is invoked in it — is held to be in the form of a boy of seven years. Where we give an astra mantra, there the form of the Agni devata will be another; there they will be invoked in a different form altogether.

Where are the fiercer ahutis performed, if not in a temple?

He says the saptagni — which agni is where and how — will be discussed in detail sometime, and which agni will be invoked if one is offering the ahuti of an astra mantra. Otherwise, if you put trishul, gada, tomar and such fearsome things into the mouth of a boy of seven years, dosh will certainly attach. Such an ugra form is not going to be present in a temple; those things happen on river banks, sea shores and in mountain regions.

Sometime a detailed discussion will be made on that too, the speaker says — which agni among the saptagni is where and how, and which agni will be invoked if the ahuti of an astra mantra is being given. Otherwise, if you put trishul, gada, tomar and such fearsome things into the mouth of a boy of seven years, then dosh will certainly attach, will it not? Such an ugra form should be there, and in a temple it will not be present at all. Those things then happen on the banks of a river, on the shore of the sea, in mountain regions, in places of that kind. And he says he does not know in any case; if you say people are doing so, then how they are doing it, Bhagavati knows what their vidhi vidhan is.

Can the Markat Hanuman kavach and Saraswati both be done in Navratri?

Asked whether the Markat Hanuman ji kavach and Saraswati can both be done in Navratri, he says absolutely, they can be done.

A listener asks whether the Markat Hanuman ji Kavach and Saraswati can both be done in Navratri. Absolutely they can be done, the speaker answers.

How should one choose a line of study after the twelfth standard?

Look at the things related to the line in which your attraction is very great; have an analysis of the kundali done, as to what benefit it does, where your attraction is, in what your mind is very much set on going — and then choose it.

Asked by a listener who does not understand which line to go into after the twelfth and how to find out, the speaker answers: look at the things related to the line in which your attraction is very great. Have an analysis of the kundali done — what it does that is beneficial, where your attraction is, in what your mind is very much set on going. And then choose it.

What does the Rudrayamala Tantra say about when each Charitra is recited?

A listener states that in the Rudrayamala Tantra it is said that the Madhyam Charitra is for shubh karya, and the Pratham and Uttam Charitra should be done in the evening, as stated in Tripathi ji's Hindi tika. He answers: do it, you can do it — if you are completing it in a single day, you can do it.

A listener says that in the Rudrayamala Tantra it has been stated that the madhyam charitra is for shubh karya, and that the pratham and uttam charitra should be done in the evening, as stated in Tripathi ji's Hindi tika. Do it, you can do it, the speaker answers. If you are completing it in a single day, then you can do it.

What should be done on Navami and on Dashami?

By Ashtami we have completed the whole paath and japa, whatever was to be done. On Navami we have the havan and the kanya bhojan and the rest done. And on the Dashami tithi, in the morning, the pujan of Shami ji and the Aparajita pujan. If you wish to do a paath on that day, do the paath of the kavach, do the paath of the Tantrokta Devi Suktam, do the paath of the Sahasranama and so on, and after that the ayudh pujan.

By Ashtami, the speaker says, we have completed the whole paath and japa, whatever there was to do. On Navami we have had the Havan and the kanya bhojan and the rest done. And on the Dashami tithi, in the morning, the pujan of Shami ji — the Shami Puja — and the Aparajita pujan. If on that day you wish to do a paath, then do the paath of the kavach, do the paath of the Tantrokta Devi Suktam, do the paath of the Sahasranama and the rest; and after that, the ayudh pujan.

When is the ayudh pujan done on Ram Navami?

Since it is Ram Navami, shastra pujan will certainly take place. The vidhi of ayudh pujan he has given on the channel in a general way. It is done before the paran, at midday on Ram Navami; it can also be done on the morning of Dashami, but since it is Ram Navami, the ayudh pujan should be done at midday on Ram Navami — after the kanya pujan and so on, at around two or three in the afternoon.

Since it is Ram Navami, the speaker says, Shastra Pujan will certainly take place. And the vidhi of ayudh pujan they have given on the channel in a general way — how the ayudh pujan is to be done. He remarks that people are not watching the Navratri video this time at all, that neither the new nor the old videos are being watched, and that if everyone has come to know everything then that is a very good thing. The video of ayudh pujan is on the channel, he says; look at it, and everyone should do the ayudh pujan on the day of Ram Navami, at midday.

What follows the ayudh pujan on Dashami?

It is done before the paran; on Dashami too it can be done in the morning, but since it is Ram Navami it should be done at midday on Ram Navami. When the kanya pujan and the rest are over, do it in the evening, around two or three o'clock. And on Dashami, after performing this vidhi, if the bandhan of the house is to be done then we will do the griha bandhan, and after that, performing the visarjan vidhi and the rest, we will do the visarjan.

It is done before the paran, the speaker says; on Dashami too it can be done in the morning, but since it is Ram Navami, the ayudh pujan should be done at midday on Ram Navami. When the kanya pujan and the rest are over, then afterwards, in the evening time, at about two or three o'clock, everyone should do it. And on Dashami, after doing this vidhi, if the bandhan of the house is to be done, then we will do the Griha Bandhan; and after that, performing the Visarjan vidhi and the rest, we will do the visarjan.

How should the Navadurga Yogini sadhana of Bhagavati Brahmani be done?

Asked about Bhagavati Brahmani in the Navadurga Yogini sadhana in Navratri, he says the mantras relating to her sadhana have been told; do the anushthan of that mantra, doing at least 27 malas of japa every day, and on the last day complete the process of the havan and the rest.

In Navratri, for Bhagavati Brahmani, the speaker says, in the Navadurga Yogini sadhana the mantras and the rest relating to the sadhana of Bhagavati Brahmani have been told. Do the anushthan of that mantra. Doing at least 27 malas of japa every day, on the last day complete the process of the Havan and the rest.

Is it right to recite the Siddh Kunjika Stotra daily before leaving home?

A listener says she does not leave the house every day without doing the Ma Siddh Kunjika Stotra. Do it, he says. Asked whether the arghi of a Narmadeshwar shivling can be given abhishek in the form of Ma, he says absolutely, it can be done.

A listener writes that every day she does not step out of the house without doing the Ma Siddh Kunjika Stotram. Do it, the speaker answers. Asked whether the arghi of a Narmadeshwar Shiva Lingam shivling can be given abhishek in the form of Ma, he says absolutely, it can be done.

What should one do whose sadhana keeps failing?

A listener says he is unable to do the sadhana and has tried three times. If the sadhana is not happening, do the first puja of Ganpati ji, he answers — an obstacle is coming again and again, and until the seva and puja of the remover of obstacles is done, it will not become successful. Asked separately which paaths of the Saptashati are proper without diksha, he says he has already told: do it by the Mahavidya krama, and you may do it in Hindi.

A listener says the sadhana is simply not happening and that he has tried three times. If the sadhana is not happening, the speaker answers, then do the first puja of Ganesha ji. An obstacle is coming again and again; until the seva and puja of the remover of obstacles is done, it will not become successful. Asked which paaths of the Saptashati it would be proper to do without Diksha, he says he has already told it: do it by the Mahavidyas krama, you can do it, do it in Hindi.

Can Navratri be done fully when a death occurred less than a year ago?

Asked whether Navratri can be done completely when the mother-in-law's death took place in April 2022, the year is not complete and the father-in-law is not living, he says yes, it can be done. He also notes that for how to tell the negative effect of tantra in a house there are separate videos on the channel.

Asked how one may know of a negative effect of tantra in the house, the speaker refers the listener to separate videos on the channel on those subjects. A listener then says that her mother-in-law's death took place in April 2022, the year is not complete, and the father-in-law is not there, and asks whether Navratri can be done completely. Yes, it can be done, he answers; it happened in April.

What is the prayashchitta for accidentally consuming an abhakshya thing?

Asked to make a video on the prayashchitta vidhan and the method of purification if an abhakshya thing has been consumed by mistake, he calls it a very dangerous question and says he will tell it: in our guru parampara, if a dosh of this kind occurs, then the vidhi vidhan, in the form of prayashchitta, is to fast and consume the sand of the bank of the Ganga ji.

A listener asks him to make a video on the PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. vidhan, the method of purifying it, if an abhakshya thing has been consumed by mistake. You have asked a very dangerous question, the speaker says; he will tell it. In our guru parampara, he says, if a dosh of this kind occurs, then there is the vidhi vidhan, in the form of prayashchitta, of consuming the sand of the bank of the Ganga ji while keeping a fast.

Where in the Saptashati do the kavach, argala and kilak shlokas sit?

Asked in which shlokas of the Saptashati the kavach, argala and kilak stand, and where the argala and kilak are in the same order in which the four in the fourth adhyaya are held to be the kavach, he says that would have to be told by looking at each mantra. Apart from "Shulena pahi" there are other raksha mantras too. From wherever the prakriti of that kind has been used, you can understand where the kilak is, where the shaap vimochan is, where the bandhan is and where the maran is.

A listener asks in which shlokas of the Saptashati the kavach, argala and kilak stand — that in the fourth adhyaya the four "Shulena" verses are held to be the kavach, so in that same order where are the argala and the kilak. That would have to be told by looking at each single mantra, the speaker answers. Apart from Shulena pahi there are other raksha mantras too. From whichever place the prakriti of that kind has been used, you can understand where the kilak is, where the shaap vimochan is, where the bandhan is and where the maran is.

Where is the vidhi for making the Hanuman Chalisa siddh?

Asked how to make the Hanuman Chalisa siddh, he says its complete vidhi has been given on the Siddh Sabari Vidya channel in full detail, telling each single thing — search for "Hanuman Chalisa Siddh Sabari Vidya" and the video will come. He adds that the vidhi for those who do not know their kuldevi is given on the channel, and is available on both channels, so begin with whichever vidhi seems easy.

A listener asks about the sabar mantra beginning Aad Anant Dharti Aad Paramatma, and then how to make the Hanuman Chalisa siddh. Its complete vidhi has been given on the Siddh Sabari Vidya channel in full detail, the speaker answers, telling each single thing; search for Hanuman Chalisa Siddh Sabari Vidya and that video will come. As for not knowing one's Kuldevi, its vidhi has been told on the channel and is available on both channels; begin with whichever of those vidhis seems easy to you.

What is the Kilakam, and why must the Saptashati be unkeeled?

Asked whether complete surrender to Ma on Ashtami or Chaturdashi is what is called the Kilakam, he says that is the vidhi of nishkeelan — the utkilan, the nishkeelan of the Saptashati is what that is called. People ask again and again how the utkilan of the Saptashati will happen: if the Saptashati paath is done without having been unkeeled, the fruit is not obtained. The mantra is keeled — Shiva ji has keeled it — and in the Kilak paath we do, this very thing is described, that Mahadev, seeing the effect of the Saptashati, keeled these mantras.

A listener says he did not understand the Kilakam, and asks whether complete surrender to Ma on Ashtami or Chaturdashi is what is called the Kilakam. See, the speaker answers, that is the vidhi of doing nishkeelan. To make the Saptashati utkeelit, to make it nishkeelit, is what is called that. People ask again and again how the utkilan of the Saptashati will happen. If the Saptashati paath is done without its having been unkeeled, then the fruit will not be obtained. The mantra is Utkilanaed — Shiva ji has keeled it. And in the Kilak paath that we do, this very thing is described: that Mahadev, seeing the effect of the Saptashati, performed the keelan of these mantras. So for its utkilan it has been stated — that is, a process has been given for unlocking the lock that has been put on.

What is the method of the Saptashati nishkeelan?

One vidhi in it is this: on an Ashtami or Chaturdashi of the Krishna Paksha, whatever property you have in material terms — house, vehicle, ornaments, jewellery, dwelling, your children — all these things are to be offered at the feet of Bhagavati, having made the sankalp mentally. That is, the bhaav is to be brought that, Ma, you are the maharani, you are the rani, you are the master, we are servants and workers; we accept these things through you and will use these objects like a servant.

One vidhi in it, the speaker says, is this: that on an Ashtami or a Chaturdashi of the Krishna Paksha, whatever property you have in material terms — house, vehicle, ornaments, jewellery, dwelling, your children — all these things are to be offered at the feet of Bhagavati, having made the sankalp mentally. That is, this bhaav is to be brought: that Ma, you are the maharani, you are the rani, you are the master, we are servants and workers. We accept these things through you, and we will use these objects only in the manner of a servant. With this bhaav we take them back as prasad, in dasya bhava. Then, it is said, Bhagavati makes the Saptashati nishkeelit for you, and their mantras become effective.

The bhaav must stay established — one does not return to acting as one pleases once it works

This bhaav should always remain established, he says — not that once it has become nishkeelit and has begun to give effect, we then begin to act as we please. This is the way; and this too is one way of the Saptashati nishkeelan.

This bhaav should always remain established, the speaker says. Not that once it has become nishkeelit and has begun to give effect, we then begin to do as we please. This is the way. This too is one way of the Saptashati nishkeelan.

Which deity should be worshipped for success in share market trading?

Asked which god should be worshipped for success in trading in the share market, he says do the puja of Shiva ji; and today have the analysis of your own kundali done — the ninth bhava, the eleventh bhava and the fifth bhava, these three — and accordingly do some specific vidhis as well.

Asked which god should be worshipped for success in trading in the share market, the speaker answers: do the puja of Shiva ji. And today, having had an analysis of your kundali done — of the ninth bhava, the eleventh bhava and the fifth bhava, these three — according to that too, do some specific vidhis.

What rules must be observed by one who has an akhand jyot lit?

Asked for details about the akhand deep and what rules must be followed, he says one will have to do only as much as is written in it. At the ashram a nine-day anushthan of Bhagavati is going on where the akhand prajwalan has been prescribed, and the arrangement exists for anyone who wishes to have it done; for nine days the akhand jyoti will burn in whichever names are given, along with the whole family. For those having an akhand jyot lit: garlic and onion and the like are not to be eaten, heavy tamasik food is not to be eaten, and if possible take food containing sendha namak.

Asked to tell in a little detail about the Akhand Jyot that will be lit, and whether any rules will have to be followed afterwards, the speaker says one will have to do just as much as is written in it. At the ashram an anushthan is going on — nine days of Bhagavati, where the akhand prajwalan has been prescribed. Maharaj ji has said that if anyone wishes to have it done the arrangement is in place, so he put it in the group that whoever wishes and has the desire can have it done. For nine days, in whatever names you tell, the akhand jyoti and the rest will burn, together with your whole family. And for those who have an akhand jyot lit or are having it lit, this holds: garlic and onion and the like are not to be eaten, heavy tamasik food is not to be eaten, and if possible take food containing sendha namak.

What else is required of one keeping an akhand jyot?

Food of sea salt should not be taken. That much, he says, is the whole of the rule that has been told. Brahmacharya palan and the like is essential — that must certainly be done.

Food of sea salt should not be taken, the speaker says. That much has been told; that is the whole of the rule. As for the observance of BrahmacharyaStrict celibacy required through an extended ritual observance. and the rest, that is essential — that must certainly be done.

Should one who worships only Kali in Navratri switch to Durga?

Asked by a listener who does the puja only of Ma Kali in the Navratras whether he should do the puja of Ma Durga and Ma Chandika in the Navratras, or of the Ma Kali he has installed, he says do any one. You have made the sthapana of Bhagavati, have you not — then do the puja of Ma Kali herself. Everything is within her.

A listener says that in the Navratras he does the puja only of Ma Kali, and asks whether in the Navratras he should do the puja of Ma Durga and Ma Chandika, or of the Ma Kali who has been installed. Do any one, the speaker answers. You have made the sthapana of Bhagavati, have you not — then do the puja of Ma Kali herself. Within her is everything.

How does one escape a dosh incurred in a parva kaal?

Asked how to escape the dosh if some puja was done in a parva kaal and then in the same parva kaal the next year some wrong deed occurred, and whether forgiveness comes by asking for it, he says the vidhi of kshama yachana, for release from the dev dosh that has attached, was told at the beginning of today's live; if you did not hear it, listen to it once, and by doing those vidhis you can obtain forgiveness — but do not repeat the mistake.

A listener asks how to escape the dosh if some puja was done in some Parva Kala, and if in that same parva kaal the next year some wrong deed occurred — will forgiveness be obtained by asking for pardon? The vidhi of kshama yachana, for release from the dev dosh that has attached, was told by him at the beginning of today's live itself, the speaker answers. If you did not hear it, listen to it once; by performing those vidhis you can obtain forgiveness and the rest. But do not repeat the mistake.

Is a bali required in the nitya Saptashati paath?

In the nitya paath of the Saptashati there is no need to give a bali. If there is such a desire it can be given; and yes, in your house and all that, you can do it in that way — a lemon bali symbolically, or else you can certainly give a bali by lighting and kindling laung and kapoor.

Asked about a bali vidhan in the nitya paath of the Saptashati, the speaker says there is no need to give a Bali in the nitya paath. If there is such a desire, it can be given. But yes, in your house and all that, you can do it in that manner: a Nimbu Bali symbolically, or else, kindling and lighting laung and kapoor, you can certainly give a bali.

Is the order of pujan, aarti, paath, havan and aarti again correct?

Asked by a listener who in Navratri first does the pujan of Bhagavati and the aarti, then paath and japa, then havan, and then does the aarti again, whether the order in the nitya puja is right, he says yes, it is right. There is no broad necessity of doing the aarti again after the havan; if you do it with bhaav and have the time, then do it — otherwise do the aarti with kapoor, showing it five times or nine times.

A listener says that in Navratri he first does the pujan of Bhagavati and performs the aarti, then does the paath and japa, then the Havan, and then does the aarti again, and asks whether the order in the nitya puja is correct. Yes, it is correct, the speaker answers. There is no broad necessity of doing the aarti again after the havan; if you do it with bhaav and there is time, then do it. Otherwise do the aarti with kapoor, showing it five times or nine times.

How many Durga Chalisa paaths should be done daily in the temple?

Asked by a listener who wishes to have an akhand jyot lit through him in Navratri and to do a daily Durga Chalisa paath in the temple whether that is all right, he says yes, do it. Asked how many paaths — twenty-four with rule — he says do more; do at least twenty-seven.

A listener says she wishes to have an Akhand Jyot lit through him in Navratri and to do a daily Durga Chalisa paath in the temple, and asks whether that will be all right. Yes, do it, the speaker answers. Asked how many paaths are to be done, saying twenty-four with rule, he says do more — do at least twenty-seven.

Should Shiva not be worshipped alongside the Saptashati?

Asked whether the puja of Shiva ji should not be done along with the Saptashati paath, he rejects it outright: why should it not be done, where has this description been found, who has given such knowledge, has someone told you in order to remove you from the very root? Without the pujan of Shiva ji the fruit of the Saptashati will not be obtained at all. Do the Saptashati or any pujan whatever, do the Srimad Bhagavat — and if you do not do the puja of Shiva ji, the fruit will never be obtained. The puja of Shiva ji is absolutely necessary.

A listener asks whether, along with the Saptashati paath, the puja of Shiva ji should not be done. Why should it not be done, the speaker replies. He says the questioner is an old hand who knows all these things, and asks how he can put such a question — where has this description been found, who has given out such knowledge, has someone told you in order to remove you from the very root? Without the pujan of Shiva ji the fruit of the Saptashati will not be obtained at all. Do the Saptashati, or do any pujan whatever, do the Srimad Bhagavat — and if you do not do the puja of Shiva ji, the fruit will never be obtained at all. The puja of Shiva ji is absolutely necessary.

What should one do whose business has not run for twenty years?

Asked by a listener troubled for the last twenty years, whose business is not running, what to do, he says: first search out the shakti of your kula, see who she is, what she is; and if it is not known, talk with him and he will make an effort to help as far as his strength and understanding allow.

A listener says he has been troubled for the last twenty years and that the business at his house is also not running, and asks what to do. First search out the shakti of your Kul Shakti, the speaker answers; see who she is, what she is. If you do not know, then talk with him; he will make an effort to help as far as his strength and understanding allow.

How can one remember what a deity says in a dream?

Asked by a listener who, when devi-devatas speak in a dream and tell some puja or mantra, cannot remember half of it on waking, whether there is any way to remember, he answers half in jest that one should record it in the dream itself, or sit with a copy and pen in the dream and write it down. Then seriously: this is the mind, and it is an ordinary matter that what we see in a dream does not remain remembered as it is until the morning, because by morning we will have seen two or four more new dreams.

A listener asks that when devi-devatas speak in a dream and tell some puja or mantra, on waking in the morning half of what was said is not remembered, and whether there is any way to remember it. Then do this in the dream, the speaker answers: at the very moment when they begin to tell it, record it — say, stop, Prabhu; or else sit with a copy and pen in the dream and write it down, and it will be remembered. He adds, jokingly, that she drinks a great deal of tea and that is why she does not remember, and should give up tea. Then he says seriously: this is the mind, and it is an ordinary matter that what we see in a dream does not remain remembered exactly as it is until the morning, because by morning we will have seen two or four more new dreams. If one gets up at once and writes it down, that is much better.

His own dream instruction began with powerful experiences, especially once travel and archan began

He tells his own experience: when this thing began with him there used to be extremely powerful experiences, and it starts especially when travel begins, when one has gone to some place and done some archan and pujan. It is natural that if fifty matters are running in the mind, how will they be remembered — half will be remembered and half forgotten. Only a few days ago he had so powerful an experience that everything was shown and told before him, yantras and certain specific vidhis were shown; after waking, half remained remembered and half he is still trying to recall.

He tells his own experience: when this thing began with him, extremely powerful experiences used to occur, and it especially begins when travel begins — when one has gone to some place and done some archan and pujan. Experiences of this kind come; and it is a natural thing that if fifty matters are running in the mind, how will they be remembered? Half will be remembered and half forgotten, as to what was told. Only a few days ago, he says, there was so powerful an experience that everything was told and shown in front of him — Yantras and certain specific vidhis were shown. After waking, half remained remembered and half he is still trying to recall, what this was and what that was. This happens with everyone.

What should one do once the kula shakti has been identified?

To a listener whose kula shakti has been identified, he says: whatever vidhi vidhan and rule of theirs there is, hold to them and go on. Do their pujan by whatever their manner of pujan is, as far as your strength allows, in Navratri and the like, alongside Bhagavati or in whatever way is proper — since he himself does not know what their manner is. If they have some parayan, some paath for nine days, some vidhi, then do it, and you will find the way sooner.

To a listener whose kula shakti has been identified, the speaker says: then whatever their vidhi vidhan is, whatever their rule is, hold to them and go on. Whatever their manner of pujan is, do their pujan as far as your strength allows, in Navratri and the like, along with Bhagavati or in whatever way is proper — because he does not know what their manner is, so do it well. If they have some parayan, if there is some paath for nine days, if there is some such vidhi, then do it, and you will find the way sooner.

The Nine Durga Yoginis and the mothers of the nine grahas are not to be found anywhere else

Sift the whole of YouTube, he says, and you will not find the Nine Durga Yogini anywhere; the nine grahas, the mothers of the nine grahas, and the Navadurga you will not find anywhere. And if you do find it, watch the video of his own channel, the published one, and see what comes after it. After he gave out the kuldevi Jayanti Mangala mantra in this manner for the eleven devis, once the video went viral many channels made it, and theirs went more viral than his — look at the dates by publication and it will be known.

Sift the whole YouTube channel, the speaker says, and you will not find the Nine Durga Yogini anywhere. The nine grahas, the mothers of the nine grahas, and the Navadurga — you will not find them anywhere. And if you do find them, then look at his own channel's video, the published one, and see what comes after it. After he told the Jayanti Mangala Kali mantra of the Kuldevi in this manner, fully, for the eleven devis, once the video went viral a great many channels made it, and theirs went more viral than his. Look at the date, and it will be known by the publication.

How is the Dashami visarjan of Ma's murti done?

Asked whether the murti of Ma Durga with the open-mouthed lion should be given visarjan before Navratra or on Dashami, he says do it on Dashami, do not do the visarjan earlier. Her pujan will go on until Navami; on Dashami, with the proper vidhi, bring a red cloth — the shalu cloth, at least a sava metre — and place Ma upon it. First bathe her again that day, and having bathed her and done her shringar well, seat her upon it, keep an offering of a coconut and the like before her, and do the whole vidhi of what is given in the aanchal at the time of farewell — what we call the filling of the khoincha.

Asked whether the murti of Ma Durga with the open-mouthed lion is to be given visarjan before the Navratra or on Dashami, the speaker says do it on Dashami; do not do the Visarjan earlier. Until Navami her pujan will take place. On Dashami, with the proper vidhi, bring a red cloth — the shalu cloth as it is called — at least a sava metre of it, and place Ma upon it. But first bathe her again on that day. Having bathed her and done her shringar well, seat her upon it, keep before her an offering of a coconut and the rest, and then do that whole vidhi of what is given in the aanchal at the time of farewell — the filling of the khoincha, as we call it.

How is the immersion itself performed?