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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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..

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.