Searching for a Guru with a Lantern — Why You Want One, Who Is Fit to Be One, and When a Physical Guru Is Actually Needed

Do you have a guru, and will a mantra without a guru become siddha

The speaker says that on the very day a person lights a lamp and starts reading some mantra, the first question the mind raises is whether you have a guru, and whether a mantra without a guru will become siddha. Talk to anybody, tell anybody that you do japa of such and such mantra, and the first thing they will ask is whether you are initiated.

The question of one guru or many

The speaker lists the second question that comes: we are in the tantra marg, in the adhyatma marg, and in ordinary pujan-path as well — so is a separate guru needed for the tantra marg, another for puja-path, another for Gayatri, another for adhyatma, another for Ved-Vedant, or is one guru enough? Many such questions arrive, he says.

Over-motivated, under-motivated, and the confused middle

Two things are clear in the present time, the speaker says. Either people become over-motivated, so much so that they will do anything, or the motivation is so low that they are afraid even to light a lamp. The middle state is a confusing one — decent people simply stay confused about whether to do it or not, and years pass; four Navratris have gone by, such good times have gone by, and they still have not been able to take a decision.

Why do you want a guru — the why-why analysis

The very first question, the speaker says, is why you are searching for a guru at all. Find out the why. Until your why is clear nothing will be clear. He points to the why-why analysis used in industry: in an audit, when something has gone wrong, a system called why-why analysis is applied, and each matter is looked at again and again — why did this happen, what was its cause, what was the cause of that — to reach the root cause. Apply that same thing here.

Vashikaran as the root cause in the seventeen-to-twenty-five bracket

The first answer, the speaker says, from lads of seventeen or eighteen up to twenty-five, will be: for vashikaran. The girlfriend has settled somewhere else. He says that if he opens Instagram and there are twenty-five messages, at least fifteen of them will be from girls, all troubled that such-and-such a story has happened. There was a time when boys did this; nowadays it is happening with girls as well.

The rare questions about study, success and life-purpose

Very few people, the speaker says, ask for a sadhana that would let the mind settle on study, or that would bring success in life. Very few say that they are badly lost and do not understand what to do with their life, and ask for a sadhana by which the purpose itself would be attained — why do sadhana at all, why are we alive.

Tantra on the family, business, disobedient children

The questions come scattered, the speaker says: if there is a tantra prayoga on us, tell us for that; the trade has been ruined, tell us for that; our son or daughter is not listening, tell us something separate for that. Nobody's purpose stays clear about why a guru is wanted at all.

A guru is wanted because there is a problem

The answer that comes out, he says, is that we need a guru because there is a problem in our life. That is all. And the problems concern money, enemies and debt. That is why you are searching for a guru; that is what your why-why analysis will produce. There is trouble, so a guru is being searched for; if there were no trouble, no guru would be searched for.

No problem, but a purpose to be reached

The second kind, the speaker says, has no problem at all, but wants to attain the purpose of life — and for that wants a good guru, a true guru, a good guide who will take him by the hand towards the purpose of life.

Siddhi, and the descending ladder of what will do instead

The third kind, he says, wants siddhi, plain and simple. And nowadays the talk does not start below a Mahavidya. When that cannot be arranged the demand comes down step by step: get a yakshini done; if not a yakshini then an apsara; leave it, Maharaj, just get one small chudail done; a pret then; leave that too — will you arrange a kachcha kalva, and what will you charge?

Those genuinely afflicted by abhichar who have already paid for mantras

The fourth kind, the speaker says, are genuinely afflicted somewhere by abhichar. They are all in distress, very troubled, have tried with their own hands and feet, have done sadhana by themselves — genuine people. Some also do sadhana by paying money and take a mantra, on the thinking that a mantra taken from the mouth of a siddh purush will give siddhi properly. It does not work there either, so they go to somebody else; the problems are complex and no way out emerges.

Those wanting to walk the adhyatma and tantra path, and finding your own fit

The last kind, he says, understand that problems exist because human life exists, but alongside that they wish to become spiritual, to walk the adhyatma path and to learn something connected with tantra, and for that want a capable guru who can teach them. Overall, he says, so many whys will come out; see which category you fit into and search for a guru accordingly. If you want a chudail-transfer guru, find one; if you want masan and kachche kalve, find that too.

Swachhandata dressed up as spirituality

Adhyatma itself is no longer one place, the speaker says. Nowadays the definition of adhyatma has become swachhandata — unboundedness. That is, become free of the rules and the discipline connected with our Sanatan Dharma. People today have joined unmuktata to spirituality.

Viral gurus, no negative comments, and people not wanting to work

There are very big gurus, he says, whose channels he watches; their videos have gone viral and grown very large, they come up in suggestions, and among their followers not a single negative comment appears — so firmly held are they. The reason, he says, is that people do not want to make effort. He writes it down and gives it: if their words are followed, the person who follows such people while telling himself that he is a Vedanta-margi, going into the Upanishads, going towards the Vedas and accepting the Vedas, is not accepting the Vedas at all — he is leaving the Vedas and doing such damage that even what would have come to him will not now come.

Motivation decides which path you walk

Where your motivation clicks is what decides your life, the speaker says — remember it. If you are motivated by his words, if something he says strikes you, you will go on the path he is showing you. If you listen to somebody else and his words please you and you are motivated by them, you will go on his path, without thinking whether he is right or wrong.

Using your own buddhi, and the negative comments he gets

You have some buddhi within you, he says. God has given that small amount of intelligence, and the whole compilation of the life you have lived is there, so you will think about what is wrong and what is right, and take the decision by thinking — not with the eyes shut.

The question of who is fit to be made a guru

Coming to the root of the matter, he asks: once your why has become clear, will you then make anybody at all your guru? He points at himself — he is quite spiritual, and all of you regard him as a guru and call him guru, so should he become a guru? Even schoolmasters used to be called Guru ji once.

Replying back, hurt ego, and whether such teachers are gurus

In today's time, he says, people are giving children this intelligence: that if the teacher does such a thing, you must reply in such a way. The ego gets hurt. A different method altogether is running. Those teachers too were gurus, he says; they too are regarded as gurus, we too used to call them Guru ji, and in the Saraswati Shishu Vidya Mandirs he believes Guru ji is said even today.

The simple purohit who satisfies you but whom you will not accept

The speaker asks: the guru you want — is the person whose words motivated you and whose words you carry, the person who has you study, fit to become your guru spiritually? Among the Brahmins who come home to do ordinary pujan-path, several give very good motivation, explain each thing, and satisfy you; they perform katha and puja with the mind fully in it even though their own level is quite ordinary, and they are satisfied with whatever you give of your own wish. So are they fit to be made gurus? Will you make them your guru?

We like what looks beautiful, and we want the rules removed

Do you know why you do not make an ordinary, simple person your guru, he asks. Because in today's time we like only that which is beautiful to look at. If we are going into adhyatma and want a spiritual guru, we want people who will serve up, in the name of spirituality, things that carry our life along easily, with no rule and no control in it. In spirituality what we want is swachhandata — he says he is saying it plainly.

Why the loose guru is preferred and the plain one is not digested

The teacher who was strict in school and college was not liked quickly, he says. The children who studied liked him because they were sharp at studies; the shirkers used to abuse strict teachers even then. In the same way, in spirituality the people who will make you unbound, who will say what need is there to get up at four in the morning — if getting up at four made the intelligence great then a buffalo's calf gets up in the morning — such people will become your good spiritual gurus and you will like them. But if a spiritual person is plain and tells you correctly what spirituality is and how it is to be carried, you will not digest that.

An unfinished journey in some birth

This, the speaker says, is the main thing for those who are curious about tantra and want a guru. If at any age of your life a curiosity connected with tantra is waking in you and you wish to go on one path, then it is held that at some time, in some birth, your journey has remained incomplete.

Make yourself worthy so your own gurus take you into their parampara

For that reason, the speaker says, in the traditional things of the guru parampara of the tantra marg it is said that you do not need to take diksha from anybody — rather you must make yourself worthy enough that the gurus who have been yours at some time carry you into their own guru parampara. That is the reality, he says, and not that we want to go into tantra so we make anybody at all a guru.

The mundmala, the kade and the shamshan havan as costume

What happens here, he says, is that whoever makes his outward dress look like a tantric — wearing a mundmala, wearing kade of different kinds, of which there are very many types — and whoever puts on more of a show of himself, doing havan in the shamshan, doing masanik kriyas, will look to you like a real tantric. They will talk of a hundred sadhanas, and then you will go to them and get initiated, or wish to receive diksha from them.

Vaishnavas who only want naam diksha

Those who go on the bhakti marg, the Vaishnav people who are in the Vaishnav sampraday, also do not look at what it is they need, he says. They only want to get the naam, to get naam diksha. They just want to be initiated; who the guru is is of no concern.

The guru mandal and the guru as a tattva

Know this reality, the speaker says: what exists is the guru mandal, and guru is a tattva — not one ordinary man or one ordinary physical body. So if you are truly searching for a guru, and if you are serious about the guru, then first of all stop searching for a guru. A guru is not to be searched for.

Never search, never ask — bring the worthiness instead

Remember, he says, a guru is never searched for, and one must never go up to somebody face to face and say: become my guru. First bring that much worthiness within yourself. The gurus who will have been yours — you do not know whether this is your first birth, nor does anyone else know, but your gurus are knowing which birth it is. When you become completely surrendered for the guru, then the guru himself will attract you, and there will be no need to say all this or do all this; everything will happen of itself.

Do the guru-related sadhanas and hold the siddhas as guru

For that very reason, the speaker says, he repeats again and again: if you want a guru, truly want a guru, then first do all the sadhanas that are connected with the guru. Do them holding the divine purushas, the siddh purushas, the siddha mahashaktis, the maha-atmas, the divine saints who have been, as your guru. They will cast a glance of grace — that yes, this child belongs to this parampara, he should go here.

Sri Ramakrishna Paramhansa and Ma Sarada

If you are from the Bengal region, the speaker says, take Sri Ramakrishna Paramhansa and Ma Sarada as guru ma and guru pita, as guru ji, and do their puja-seva. No difficulty will come to you and no dosha connected with the mantra will attach. Do japa of their name — that is enough. If you are in the tantra kshetra, do it as well; even if you must do sadhanas connected with the tantra kshetra, do the initial puja of these very ones.

The worship of Vamakhepa as guru swaroop

If you want to go further into the vam paddhati and you know nothing, then nothing has to be done, he says: wherever in the whole of India you are, do the puja of Vamakhepa. Not very much has to be done — do his dhyan in the form of guru, do his puja, pray to him. He is careful to add that he is not saying you will get diksha of Bhagavati Mahavidya Tara and be initiated into that parampara. No.

Dattatreya, in whom Brahma, Vishnu and Mahesh are contained

If you are from the Maharashtra region or thereabouts, the speaker says, look — Guru Dattatreya is worshipped in every home there. Do his puja. He repeats what he says often: Brahma, Vishnu and Mahesh, all the tattvas, are contained in him. Do his seva and puja and a physical guru will be attained by you through his grace.

Twenty to twenty-two people seeing a guru swaroop in dreams

Of all the people who have done the Dattatreya Mala Mantra guru sadhana given on the channel so far, the speaker says, no one has obtained a physical guru — but people are satisfied, and that itself is his grace somewhere. Counting Telegram, Instagram and Facebook together, roughly twenty to twenty-two people have said that they have been doing the Dattatreya Mala Mantra sadhana continuously since December, about a month by now, and are getting darshan of a guru swaroop in dreams. Who that guru is, they do not know.

Taking a lantern to look for a guru who will get a siddhi done

The topic he has kept today, he says, is that people search for a guru with a lantern — come friend, let us take a lantern and look for a guru who will get us a siddhi. He has kept the topic for exactly that reason: search for a guru in the way described, and search through that medium, so that you truly obtain a guru. Do not wander at all for it. Do not search for a guru, he says — the gurus will search for you; but in order to search for a guru, make these ones your guru.

Take Dattatreya's refuge, or go to the samadhi sthal of the region's sadguru

If you want to do some mantra sadhana, or are seized by abhichar or badha of some kind, and are searching for a guru who would give you a mantra and include you in his guru parampara, he says he would still say: first of all take the refuge of Bhagavan Dattatreya. Or, according to your regional tradition, see which guru is most famous there in the sadguru swaroop and has recognition, and holding him as guru go to his samadhi sthal, go to whatever siddh peeth of his there is, and go there again and again and pray. He will show grace, indirectly; he may even come before you and you will not know it.

The guru tattva stands above the five elements

You want a body physically, made of the five elements, he says — but know that the guru tattva is above that. It is above the panch tattva, and it pervades the whole brahmand. Without gurutva we cannot even walk; for walking itself it is needed. So this is the medium through which you must search for a guru, and then you will find gurus.

Dattatreya, the Navnaths, the eighty-four siddhas, and the regional siddhas

Until a guru is attained, the speaker says, you must hold on to some one swaroop in the form of guru and walk with it. Carry Bhagavan Dattatreya; or take any one of the Navnaths; or take the eighty-four siddhas. According to your region, take whoever attracts you most, whoever seems a siddh purush. If you are from Uttar Pradesh, hold Devraha Baba — than whom, he says, there will be no more capable siddha yogi — or Guru Gorakhnath ji, whose mantras too are given on the channel. Carry Telang Swami in the guru parampara, or Lahiri Mahashay, or Baba Neem Karoli.

What not to do, and what he says to those who walk with him

A guru is to be searched for in this way, he says, and not by going to somebody and saying: make me your disciple. That you should absolutely not do. Whatever is truly to happen will then happen by itself. And if on hearing someone's words you feel you should walk with them — as many people say to him that they wish to walk with him — then be free of the worry that only if you take diksha here will you be able to go forward. The path they will show here will be the one by which your welfare happens; things that would bring harm are simply not told here.

Diksha as a business, and lakhs initiated with nothing happening

Somewhere in the present time it has reached a place and become a business, the speaker says: take diksha or it will not happen. Brother, he says, lakhs of people are lying dead having taken diksha. Nothing is happening in anybody's life.

When you go to do abhicharik and tantric kriya yourself

Do you know when the need for a guru will fall on you, he asks. When you are going to do abhicharik things, some kriya connected with tantra, by yourself — there you need a guru. He gives the example: you are not doing the sadhana of the Mahashakti, you are not doing the puja of Bhairav ji as taught on the channel, where five or seven sadhanas with the Hriday Path and each thing have been explained. You want to do a tamasik sadhana of Bhairav ji, worshipping the eight veers of Bhairav ji — although, he notes, there are not eight veers but sixty-four.

Three mudras per veer, twenty-four mudras to be learnt first

Because its vidhi-vidhan, he says, is such that at the least — if there are eight veers and you go by the tantra method — at least three mudras will be used for each single veer, so twenty-four mudras. You will have to learn those twenty-four mudras first: by which mudra whose avahan happens. It may be that two veers have the same mudra, it may be that each is different. That is why you will need a guru there.

Mahamaya Jagdamba never harms; her gana and veers are another matter

When you play with shakti, he says, not with the Mahashakti — the Mahashakti, Mahamaya Jagdamba, is never going to bring harm to you — but if you are playing with her gana, playing with a veer, if you have to do all these things and go into all of them, then search for a guru. Then you need such a physical guru, and for that too use these very things, so that you get a correct guide.

Fifteen or fifty thousand for a diksha and a mala handed over

The point is to get a correct guide, he says, and not that somebody merely had you shout bol bam, took fifteen thousand or fifty thousand for the diksha, made up a story and it was done. Gave a mala, keep doing japa, done — no.

Bhav primary for the grihastha, kriya primary in tantra

But if you are a householder and have kept as your life's purpose that you must go towards moksha, towards mukti, then here keep bhav primary, the speaker says; here kriya will not be primary. He says again and again that in tantra kriya is primary — bhav is not primary, bhakti is not primary — and there, if anything goes wrong, trouble comes at once.

Why YouTube, Facebook and magazines will not carry you there

For a kriya connected with the kapal done by the tantra process, he says, in the way in which all of that has to be done and what is to be obtained, you will certainly need someone. If without knowing you pick up shamshan earth and bring it home and do it, then there will be trouble; for that you need somebody to explain all the kriyas to you. You will not be able to do it by reading from YouTube, Facebook and magazines, so there you need a guru. But there is no need to go that far.

Avaran puja, nine avarans, and sixty-four at a Maha Siddh Peeth

Understand one thing, he says: whether Shakta, Kaul, Shaiva, or the Nath parampara, in all the different panths and sampradays that have formed and divided off, there is a tradition of the guru mandal in every one of them. The guru mandal is worshipped. In some places the guru mandal has nine avarans in the avaran pujan; in some places there are up to sixty-four avarans. There is a mool peeth, a siddh peeth, and a maha siddh peeth; at a maha siddh peeth the puja of sixty-four avarans is done and it takes eight hours. Those who have come to know everything thoroughly do it.

To break the illusion that a mantra blown into the ear is the whole of it

He says he is telling all these things in a general way so that the illusion should leave people's minds that there will only be a physical guru, who will give one mantra, blow it into the ear, and then the work will be done. Please come out of this illusion that it is only up to that much. In reality things are quite different, and he says he is trying to tell them exactly that: please do not get stuck only at guru, guru, guru, a physical guru who has two eyes, one nose and two ears.

All but one or two need no physical guru and no whispered mantra

Do the initial sadhanas that have been given before you all, he says. Of all the sadhanas given on the channel, apart from one or two, there is nowhere any need of a guru for you. There is no need of a physical guru, nor of anyone to put a mantra into your ear. For those mantras, a guru is needed.

Clear uccharan of a beej, and removing doubt such as Om before the Navarna

What is the need of a guru, he asks: that he should make the uccharan clear — if there is a beej in the uccharan, how the pronunciation goes in that beej. For that a guru is necessary. And if there is a doubt or a misgiving in your mind, for that a guru is necessary — as, for instance, the doubt people keep about whether to attach Om to the Navarna or not; there is a guru for that. The meaning of guru here becomes: one who removes your doubt and misgiving.

By knowledge, which a physical guru is not the only source of

So that you can do sadhana free of doubt, he says, a guru is necessary there. And how will you become free of doubt? By knowledge. Who will give the knowledge? Physical gurus made of the five elements are not the only ones who can give it. You have other fields available.

Fifty kinds of punishment and dosha written down

One thing that comes up here, he says, is that if a person does japa of some mantra lifted out of a book, out of a tantra granth, very many things are written about it — that you will get punishment, that you will get suffering, that a dosha will attach to you in such a way. Fifty kinds of things have been described.

Rinanubandha between the giver and the taker of a vidhan

He says he will certainly put a separate video on it, but wants to state it clearly today: it is very necessary to become free of the rin dosha, the rin that accumulates. Wherever we take a mantra from, under whosoever's guidance we perform whatever vidhi-vidhan, a rin is formed between the two of us — what is called rinanubandha. When you study in school and college and take knowledge, you pay fees there. Here no exchange of a fee for the knowledge is being made, but since we are going into this parampara, into this process, its price ought to be paid.

Five ghee lamps in a Shiva temple and sava kilo of grain to living beings

Whenever and from wherever you do any sadhana, not only from this channel, the speaker says, then in the name of the person from whom you took the sadhana light at least five ghee lamps in a Shiva temple on the first day and the last day of the sadhana, so that rin dosha does not occur. The second thing: in that person's name feed at least sava kilo of grain, or anything at all to eat and drink, to living beings — feed a dog, a cat, a cow; feed a sheep or a goat; feed a human being. That much should be done, and by it rin dosha will never fall upon that person or upon you.

Food into a creature's mouth before his own, and the full fruit

He says he tries every day to see that food goes into some creature's mouth before it goes into his own, because he too does not know how many people are doing the many videos on the channel, so rin dosha is attaching to him as well. It is between the two of us, he says: I am doing it, you do it too. What can happen is that a fruit which was to be got a hundred per cent may not be got for this very reason; when we do this work, that fruit will be received in full. Everyone should walk on freeing themselves of rin dosha.

Saptashati with the Navarna as samput, and the Mahavidya krama

Asked whether in Gupt Navratri a japa anushthan of the Navarna mantra would be better or a Saptashati path, the speaker answers that when you do the Saptashati path you should do it with the Navarna mantra as samput. The whole vidhan of the Saptashati path, in which manner it is done, has been explained on this very channel in a live, showing the whole granth of the Saptashati — it is live on this channel under the name Saptashati Sarvasvam. Those who cannot do thirteen adhyayas in one day should do the Saptashati path in the Mahavidya krama, whose full vidhan has also been given.

Kavach, Argala, Keelak, thirteen adhyayas and the three Rahasyas in Hindi

There is no difficulty at all, he answers. If you wish to do the path of thirteen adhyayas in one day in Hindi you can; the same vidhi will remain, do everything in Hindi. Recite the Kavach, Argala and Keelak in Hindi too, then recite the thirteen adhyayas in Hindi, and recite the three Rahasyas in Hindi as well. If you do it in the Mahavidya krama, that is thirteen adhyayas over seven days, then do it in Hindi in the same way, reciting on the day on which two adhyayas have been prescribed exactly as prescribed. The full vidhi-vidhan is in a playlist named Navratri 2022.

Havan with the mool mantra, and the Argala's first mantra for those who know nothing

Do the havan with the mantra, he says, with the mool mantra that has been given. He repeats what he says often: if you know nothing at all, if no mantra comes to you, then bring the first mantra of the Argala into your life — "ओम जयंती मंगला काली भद्रकाली कपालिनी दुर्गा क्षमा". Take that into your life, do the havan with it and do the japa of it.

Naam mantras yes, beej mantras never

A question kept coming in the group, he says: if for some reason we cannot do puja-path and are going somewhere, can we do japa of the mantra we do — beej mantras and so on, the Navarna mantra — while walking about? His answer is that it is the naam mantra whose japa should be done. A separate video with the full vidhi-vidhan has been made and will be uploaded soon, but japa of beej mantras is never done while walking about. Those mantras in which the process of nyasa and so on has been prescribed, which have viniyoga by vidhi-vidhan, which are to be japped on a mala with a set direction — never do a walking japa of such a one.

The Argala's first mantra, with or without Om

Japa of a naam mantra is done, he says. If Durga ji is your ishta then you can do japa of the name of Durga ji, of the first mantra of the Argala. There is no need to attach Om, and if you do attach it there is no difficulty either; there is no need to get so entangled in that — do it comfortably. When that mantra settles in your mind it will keep running while you walk about. You can do it because it is at maximum a naam mantra: there are eleven names of Bhagavati in it. Practise it, and in two or three months the practice will be such that the mantra will run even in your dreams.

Shami as destroyer of enemies and a form connected with Narayan

Tulsi ji is worshipped in home after home, he says, and the Shami is a destroyer of enemies. One should not take them only as Shani Bhagavan's — that the Shami tree is worshipped only for Shani Bhagavan's pleasure. The swaroop of Narayan is connected with the Shami tree. Whenever there is any suffering connected with Shani and havan and so on is done, whether you offer black sesame as ahuti or do deep daan to Shani Bhagavan, if you put in and burn dried Shami wood, that gives a very great effect. So along with Tulsi ji at home one should plant the Shami tree, the Aparajita creeper, the kaner tree and the tree of the gudhal flower.

Catch hold of one sadhana, and the Argala first-mantra vidhan

To Abhishek ji, whose work is not getting done, and to all who have this problem, he makes a request: catch hold of some one sadhana. Which swaroop do you wish for, in which swaroop does your mind settle? He says he will try that very day, between nine and ten at night, to put up a video somehow, and that one video already exists on the first mantra of the Argala, by which eleven shaktis including the kuldevi and the yoginis become siddha. Bring these two sadhanas into your life. However great the abhicharik problem is that is not being cut — do not be too troubled by it, do not waste money, do not waste time, but take these sadhanas into your life.

The illustration of calling out a listener's name all day

He illustrates it with Abhishek ji's own name. Suppose all day we take his name in front of him — Abhishek, Abhishek, Abhishek. Even if my attention is not turned towards him, whenever Abhishek ji passes he hears that this Rudransh sitting here is saying Abhishek, Abhishek again and again, morning and evening. He will not hear it for one day, nor two, nor six months; but at some time it will strike his mind that this person is taking my name so much. That moment, when you are doing sadhana of these two or three mantras and taking their name again and again, and once they cast a glance of grace — then, he says, what will come out of the mouth of the biggest tantric is something you cannot even imagine.

Trust them, wait for that moment, do not panic

So please trust those ones, he says, and wait for that time. Do not get flustered when you do not have the capacity to make war with everyone.

The time-bound nature of an abhichar, twelve days to twelve years

A brother had messaged him personally that the tantrics who are enemies take the end of everything of theirs again and again, but whatever process they themselves perform, whether of Hanuman ji or of Bhagavati, only brings them suffering, and relief does not come quickly. The difficulty, he says, is that when the enemy has done abhichar there is a time limit to it. That time limit you have already crossed. Very often it is of twelve days; it runs from twelve days up to twelve years. You come to know late. Until the kriya of that time-bound tantra breaks, nothing will happen and you will not be able to reach its end.

They stay active and grouped, you give up after three days

As soon as you go to take the end of it, he says, the abhicharik tantrics are very active — you are not that active. You will do puja-path for one day, two days, three days; the result will not come and you will leave it. He never leaves it. These people who do wrong work stay fully active at once, watching who is doing what from where. They keep a whole chowki of bhoot-pret seated, this puja and that puja, their whole group is bound together. Very wrong people, he says, do grouping very well; good people are not able to.

First-day relief, then the attack shifts to your family

A chowki of Hanuman ji is seated; you decide to do Hanuman ji's puja. You did puja on the first day, they came to know, and you will feel a little relief there. From their side they will do four or five such works — not directly on you, because you are doing it, so they will do something on somebody else in your family. You have a chowki seated at home, you are doing Hanuman ji's puja at home, but at some time you will go out; something will happen so that the body is impure or unclean even for a short while.

A year and a half to three years of continuous practice

It is Kaliyug, he says, the body is like that too, and just now your energy capacity has not been built up, being new, to the point where you could bear whatever prayoga the enemy makes. That state comes later. It takes a year and a half, two years, three years continuously with full shraddha and vishvas; then the grace of the shakti is of that kind.

Rudragan sadhana and the grace of Shiva and Narayan

And there are some brief sadhanas, he says — he repeats again and again that every single person should keep the Rudragan sadhana done. The grace of Bhagavan Shiva and of Narayan, both, is obtained in such a way that you will not know when and where in life the need for it may fall.

A family member falls ill, you abandon the puja and turn negative

When the enemy does it, he says, because your body has not reached that capacity, you will be shaken. Now some other member of your family has fallen ill, and you will then abandon the puja-path. You will not be able to reach that far and you will keep turning negative. In one way, he says, they play all these games psychologically; they are quite strong, they are not like you, and they will not accept defeat so quickly.

The agarbatti question, answered by pointing to an existing video

Aditya Raj ji asks that burning bamboo has been prohibited, and nowadays there is agarbatti in all small and large Hindu temples — is dharma not being harmed by this? The speaker answers that on this very channel there is a video connected with this subject in which a good many small points have been explained, and asks him to listen to it once.

Guru mandal grace, and why a spiritual person never loses

To the comment about wanting guidance for living and a guru who will catch you if you ever fall very low, he says that when the grace of a guru — and in truth, he says, of the guru mandal — comes, then all these things become negligible. A spiritually powerful person never loses to any of these things. Whatever the circumstances, he will weep, he will certainly weep; but his weeping is seen by his gurus alone, and it is they who put the crossing in place.

He will do a puja for you and one day be fed up

Physical gurus will never be able to help you to that level, he says — you will see. How much will they help you? You have trouble and you will tell them; what help will they give? They will do a puja-path for you, tell you something. At one point they will get fed up.

Diksha taken, the guru's face never seen, an appointment needed to meet

Among those listening, he says, there will be many who are initiated — and how many of them will be such that after taking diksha they were not even able to see the face of their Guru ji. This happens too. The diksha was taken and the Guru ji is simply not available; even to meet him an appointment is needed. So what has been gained by the diksha? People are wandering street to street having taken diksha. What is the use of such a diksha? We will go to those who come the moment we call them, and for that the grace of the guru mandal alone is needed.

Bandhan through prasad, and the aura being polluted

Asked by a listener that a sokha had shown him that a bandhan of his body had been done, and how it will open, the speaker explains that for any tantric bandhan the methods are such that it is not necessary for it to be done by coming near. When a person does not know all these things at the start, people do bandhan even by giving prasad. What bandhan means is that our aura becomes polluted in a way. The auspicious shaktis are not able to give their effect — and how would they? The quantity in some one of our shatchakras will have been increased, so that somewhere there is an unbalancing in the body, and we will not be able to get that effect properly.

The sushumna running very little

In the videos he has put on swapna vidya, he says, he has explained how the nadi is to be examined and how the matter is to be understood from the nadi. The same thing can be used here as well. In a person on whom a bandhan has been done, the sushumna nadi will run very little; however much effort he makes it will not run quickly. Difficulties will begin.

The temple's positivity pushing against the polluted aura

Whenever a bound person, on whom such a bandhan has been laid, comes into contact with auspicious shaktis, he will be greatly agitated, the speaker says. If he goes to a temple he will flounder there, he will have difficulty there. Why? Because after going into the temple, the aura of his body and the positivity of the temple — that positivity will try to remove that thing, and there will be suffering in his body.

The Datta Mala Mantra or the Tantrokta Bajrang Baan, taken for life

For freedom from bandhan, for any kind of tantric bandhan in your body, there are two best remedies, he says. The first is to take hold of the Datta Mala Mantra and bring it into your life. The second is the Tantrokta Bajrang Baan, the complete Bajrang Baan, which is given on the channel. Take any one of these two anushthans into your life for the whole of your life and no tantric will be able to do anything. Once the energy is built and the bandhan breaks once, you will keep doing that anushthan again and again, and things will then turn in your favour.

Whether it is on the house, on one member, or on the whole family

To India Vikas ji, who says a tantra kriya has been done in his house, he answers that very many remedies have been told and asks him at least to look at the channel once and then certainly to ask if he does not understand. Whenever a tantra kriya has been done in the house, the first thing is whether it has been done only on the house or whether it is on the members — whether it is on some one member or whether the trouble is throughout the whole house.

The person able to act himself, and the person exhausted by having it done for him

When a tantra vichar comes upon somebody, he says, you will see two kinds of case. One is that the person is himself capable of doing something. The second is that the person is exhausted by getting things done — how many ojhas, sokhas, gunis, tantrics and Pandit ji have come home, performed an anushthan and gone away, and no difference at all is being made.

Prarabdha already formed, the time over, the enemy fully active

Those who face this kind of problem have had their prarabdha formed in that way, he says. For one thing, the time is already over. And the second and biggest thing, which he says again and again, is that their enemy side is fully and completely active. The more active the enemy stays, the more suffering you will have; and if you do not reach up to that activeness, the suffering will fall on you.

Wanting an instant result and dropping the faith

The reality, he says, is that if you have actually reached a right person and that person is performing some process for you, doing the cutting and trimming, doing tantrokta kriyas for you, and you do not get a result while you need an instant result — it may be that in another two or four days some result would have come, or would have come the next time, but you drop your faith and leave him. And there the trouble starts again. For some days you get release from the problem, then it happens again, because active tantra means that the more the enemy keeps his tantra awakened, the more suffering you will have.

Nowhere the mind settles, and no one can be trusted

The biggest thing, he says, is that if an uchchatan kriya has been performed, then your mind will not settle anywhere in any case. You will not be able to trust anyone. If you give even a hundred rupees to somebody for lighting some dhoop and deep, this will come into your mind — get away, one should not go to him at all, he spoils the mind, he tells you to do such things. So if the uchchatan kriya is there, there will be difficulty, and release from all these things will come only when you do something. And you will not be able to do anything at all if the mind stays unsettled.

Accept it and fight, rather than be psychologically disturbed

Therefore, whenever abhichar happens at home, when it enters your understanding that abhicharik things have taken place, do not become psychologically disturbed, he says, but if the things are really of that kind then accept it and fight. Have that much capacity within you that you make war. Where will it come from? When you understand and know things. He thinks that by listening to the many videos on this channel connected with tantra one will be able to understand each thing and everything will become clear; after that, fight. Everything has been given.

Hanuman ji did great things with Ram's name, yet people do not trust him

Hanuman ji can do such great and great works only by taking the name of Ram ji, he says, and yet you all simply do not have trust in that very Hanuman ji.

Starting straight at Baglamukhi or Pratyangira

Nowadays, he says, if we ask which sadhana you have done, the first thing that comes is that they have already done the sadhana of Bhagavati Baglamukhi, or that they have already done Pratyangira sadhana. They begin such great sadhanas straight away — and it is from exactly here, he says, that the difficulties also arise.

Satisfying and fattening one's own ego

The attraction to siddhi exists, he says, because in reality we want siddhi so that the word reaches among people that this person has a siddhi — for the satisfaction of our own mind. So that one's own ego is satisfied and fattened, and people say of us that yes, he has a siddhi.

Yoga kriyas need a Sanatani guru accomplished in yoga

Asked about khechari vidya, the speaker says that the kriyas of yoga cannot be told by speaking — keep that in mind. Whether khechari vidya or another vidya, khechari is not made siddha as a vidya alone without mudra. And to do all these things you will have to go to a Sanatani guru who is accomplished in yoga; with a Western guru none of this will be found.

No dosha in any kriya against one who does dushtata on the path of dharma

Asked whether there is any dosha in treating the wrongdoers of one's own kul who obstruct the path of dharma, the speaker answers that whoever does wickedness on the path of dharma — in whatever way he does it, whether by tantra or by another way — no dosha of any kind attaches from performing any kind of kriya upon him. He recalls a message from a person asking whether a dosha attaches from doing a karma such as marana upon a wicked person. If somebody snatches your woman, seizes your wealth, performs kriyas of that kind, brings suffering to your honour and respect, then there, he says, no dosha of any kind attaches from performing even the vilest of vile processes of tantra, because somewhere you are fulfilling your dharma.

A hundred and eight a day, and a sankalp of eleven days

No, it is not necessary, he answers, but if you do it, it is fine. Do a japa of a hundred and eight daily. Walk with a sankalp of at least five to seven days; if you take eleven days it is better, and in eleven days eleven hundred will be completed. Then stop for a few days, then do eleven hundred, then stop, then do it again. If you can continue and can make it a habit — if you cannot do it at one time and your schedule is such that you can do it morning and evening, then do fifty-four in the morning and fifty-four in the evening, or do it at night. But bring it into your life.

Ordinary addiction against an abhicharik kriya behind the drinking

Two kinds of thing happen here, he says. One is a person who has simply picked up an addiction in the ordinary way; there the subject becomes different. The second is where an abhicharik kriya is involved. In an abhicharik kriya, if you get him to leave it with a jerk, his head suffers; and if you go on cutting it away, then at the root such bad tantra is involved that when the person leaves alcohol, some serious illness will certainly come into his body, because things of this kind have already been done to it beforehand. That, he says, is why when people ask him for the cut of this tantra he does not clarify it — even if it were told, how would they do it? These are malin kinds of tantra.

Abhimantrit prasad, and uchchatan of a thing rather than a person

The best course, he says, is that if there is trouble and you have already done eleven thousand japa of the Datta Mala Mantra, then abhimantrit prasad with that very mantra and feed it to them. Uchchatan is also done of a thing: the process of tantra works upon anything at all — this is Mahatantra. So through this Datta Mala Mantra, take a thing that the concerned person likes; he must eat food, after all.

Rock salt charged a hundred and eight times, mixed into the food for eleven days

There is sendha namak, he says: abhimantrit the sendha namak with the Datta Mala Mantra by doing a hundred and eight. Bring and keep at least a hundred and twenty-five grams of salt for the whole of eleven days and charge it. Then tell whichever woman there is in the house that when food is to be given to him, this salt is to be mixed in the dal or the sabzi and given. But the mantra must already have been made siddha by you beforehand, japped well for at least three to six months.

The prayer to Bhagavan Dattatreya and the salt finishing

Do this process and see, he says. All that is to be said there is: He Bhagavan Dattatreya, show such grace that this person gets uchchatan from this thing. You are doing this on the path of dharma. When you do it and see, then by the time that salt is finished the person will have become uchchatit. In this way, whoever is going on a wrong path in the house, if you are a sadhak you can use these things thus; you do not need to go to anybody else. Become capable yourself, he says.

Capable people will not come to YouTube looking for them

The process of doing abhimantran, and the use of a yantra and so on, he says he does not tell for this reason: that people capable to that degree will hardly come to YouTube to look for it, and even if they learnt it they would hardly do it. They will only listen and move on. Those who have to do it really ask, and they also do it.

The same order as in Sanskrit, one day or seven

To Shreyas Kapri ji he repeats the answer: the Saptashati path in Hindi is to be done in the same manner as the vidhi for doing it in Sanskrit. If done in one day, then Kavach, Argala, Keelak, the thirteen adhyayas, and then the three Rahasyas. If you cannot do it in one day and must do it in seven, then follow the vidhi of the Mahavidya krama path — first day the first adhyaya, second day the second and third adhyaya, and so on.

They belong to the Sanskrit path; in Hindi bhav is primary

There was also this question, he says: when we do the path in Hindi, is it necessary to perform the vidhi of shraap uddhar and utkeelan? That is a path in Sanskrit, he answers, and it is not necessary, because here a bhav path is taking place. When you recite in Hindi it will not be a mantrokta path. So you absolutely do not need to do it. Do it without worry; even so, Bhagavati will accept the puja, because here bhav will be primary rather than mantra.

The hair standing on end, and Bhagavati drinking the blood

The bhav that comes from Sanskrit uccharan comes in a different manner, he says; things are mantrokta, and the hair of the body stands on end. But the same thing, when you do it in Hindi, is also bhav-primary. When you recite the passage that Bhagavati, while drinking madhu, said — roar for a moment, and after that I shall drink your blood — the bhav that comes within you as you say it, when every hair stands up, by that bhav Bhagavati is pleased and shows grace. So do not stay in the illusion that if you recite in Hindi you will get no fruit; Jagdamba will show just as much grace.

Seven hundred mantras by heart, and a mantra seen on the forehead in sleep

A time also comes in a sadhak's life, he says, when even the seven hundred mantras of the Saptashati become memorised, and he becomes able to recite without looking. There will be many sadhaks here too who see in their own lives, now and then, that when they recite one mantra again and again, at the time of sleeping that mantra appears on their forehead. This too happens. These things happen when those shaktis show grace, when that mantra dissolves into your body and mind.

The Satakshari, given on the channel

Asked by Anubhav Tiwari ji which is Narsingh's powerful mantra, he answers: the Satakshari. It is given on this very channel; search for the Narsingh Satakshari mantra on the channel and it has been given. All of you can do it.

A short answer in the affirmative

Asked whether puja can be done holding Guru Gorakhnath ji as guru, he answers that it absolutely can be done.

The akhand deepak, and doing every pujan on the ghat itself

To Raju Acharya ji, who asks whether along with ghat sthapana the navagraha mandal and the shodash matrika mandal must be established for the sava lakh japa of the Navarna mantra in Navratri, and whether they must be worshipped daily, he answers that if you are going to do the anushthan of sava lakh then at the very least, if nothing else, certainly light an akhand deepak. As for the mandals: if you do ghat sthapana, do all the puja on that very ghat. There is no need to make separate mandals — do the shodash matrika pujan on the ghat, do the navagraha pujan on the ghat, and do the daily puja on it too, in name only, saying "नवग्रहेभ्यो नमः यथा उपलब्ध उपचारम् समर्पयामि" and offering a single flower; but certainly offer it by name.

Five years of calling Bhagavati back in that same Navratri

He says he says it again and again — that from all the education and diksha he has received so far and whatever guru grace he has, he has learnt this: if you do ghat sthapana in any Navratri, then when that Navratri comes again the next year you will have to do ghat sthapana in that one too, and it should be done for five years. The rule is held to be that for five years you will call Bhagavati again and again in that Navratri, and the shaktis of the house stay awakened there. So if you do ghat sthapana in Gupt Navratri, you should do ghat sthapana again and again in that same Gupt Navratri every year. If you do not do it, light an akhand deep.

A shankh and a proper bell in every home, and the rule for women

There should be a shankh in every home, he answers, and a shankh and a ghanti should be in every single home. And do not keep a small tinkling little bell — keep a good bell that you can hold fully and ring well, one that fills the fist. Keep a shankh too of a kind that you should know how to blow well; everyone should blow the shankh. For women there are prohibitions at different times, because the effect on the body is different at different times; men can always blow it.

One day of the week for each, and an annual havan

To Mohit ji he answers with an example: suppose a person made the path of the Argala Kavach siddha, made the Dattatreya Mala Mantra siddha, made some stotra of Hanuman ji siddha, made the Hriday Kavach of Kali ji siddha, made the Hriday Kavach of Batuk Bhairav siddha — so now four or five stotras are siddha. If you cannot get time daily, then take the names of all the devi-devatas whose kavach or stotra you have made siddha, and certainly do the path of each one on some one day in the week. If Bhairav ji's is to be done, do it on Sunday; the Dattatreya Mala Mantra on Thursday. It should be done once in the week, and a yearly havan should certainly be done at some time.

The guru mandal is the easiest to make guru

To Rakesh Dubey ji, who asks how to make a devi or devata a guru, he answers that he has clarified this before: whomever you make a guru, making the guru mandal a guru is the easiest. Because somewhere our devi-devatas have granted that shakti-siddhi or that tattva such that in the guru swaroop they pervade this whole brahmand, and pervade the very environment in which we are living. So make them your guru; the best will be to make one shuddh purush your guru. All their names, he says, he will make a separate video of, one by one, with the full mantra vidhan, if people wish. Do not wander about for a physical guru, he tells them.

Trivacha, sava saal before holding a darbar, and the darbar as an obstruction

To Neelam ji he says first of all to note whether the gaddi that has come is a traditional one of the guru parampara. If your mother has given it to you, then you will run the same vidhi-vidhan that will already have been running. Secondly, if you wish to take it forward and hold a darbar and you are not established at all, then first you should do sadhana and so on for some time. Even after taking trivacha you should not hold a darbar for at least sava saal; rather you should increase your siddhis. And his own experience, he says, is that holding a darbar becomes somewhere a very great obstruction in a sadhak's progress. If you only want grace to reach somebody through the gaddi and his welfare to happen, then alongside it such sadhanas should be done, or such a vidhi-vidhan kept, that no obstruction of any kind is made in your own progress.

Sweet bhog, dahi bada on Saturday, and daily laung and elaichi

You can offer any sweet thing at all as bhog, he answers Keshav Mishra ji — what is there that they will not accept in bhog? Offer sweet bhog to Kali ji and Bhairav ji. If you do puja at home, then on Saturday you can make urad bade and offer dahi bada as bhog to Bhairav ji, and to Bhagavati you can give a bhog of anything sweet such as laddu. Daily, raisins, cashew or whatever you are able — patase — and daily laung and elaichi should certainly be offered.

Maans and madira in the sadhana, and the shamshanik havan

A tamasik sadhana means one in which we use maans, madira and so on, he answers. As with the sadhana of Bhairav ji, or in the sadhana of Bhagavati Bagla, where the ahuti is made with madya, that is with madira. There are very many shamshanik sadhanas in which havan is done with the liver, with maans, with all these things. That becomes a sadhana of tamasik nature. As for tamasik bhog, he says, if you go over to the Bengali side then there even Lakshmi ji is given a bhog of fish.

Pratipada to Poornima of the Gupt Navratra

Asked by Anil Sonara ji, who could not begin the Dattatreya sadhana on Makar Sankranti because of Covid, whether it can be started on Pratipada, he answers yes, absolutely — do it from the Gupt Navratra up to Poornima; do the sadhana from Pratipada up to Poornima.

Laukik devatas, the field of bhagatai, and whether shakti bandhan is still possible

Asked what comes of the devi-devatas that people make siddha in villages, and whether shakti bandhan will then not be possible, he says that the devi-devatas made siddha in villages are laukik devi-devatas. Whether shakti bandhan will be possible or not depends. Those who only make devatas siddha have a bhagatvaal running in a different manner, a field of bhagatai running, and it depends on very many things; the subject becomes wholly separate. Bandhan will certainly happen, he says — it is not that bandhan will not be possible.

The yoga marg, and the ishta mantra done by the pranayama vidhi

To Sursen Sudhanshu ji, who asks for a tried remedy or sadhana for a long and healthy life, he answers: adopt the yoga marg. Bring in the mantra-related sadhanas that are done along with the kriyas of yoga, walking on the path of yoga. If you cannot do even that, then learn to do whatever your mool mantra, your guru mantra or your ishta mantra is by the pranayama vidhi. Pranayama alone is not to be done, nor mantra japa alone; it will happen if you walk keeping the two in harmony. Do sadhana with yaugik kriya — it is the very best, both things happen together, your mantra japa increases, tapobal increases, and an effect falls on the body too.

Take help, do it in a temple, and the Hanuman prayoga

When something is playing in the body and not letting you do puja, you should first take somebody's help, he says; there you will not be able to manage by yourself. When a jagrat thing comes upon the body you will not be able to do very much, and if you do it at all, do it not at home but in a temple. The prayoga of Hanuman ji is the very best in this; the vidhan is given on the channel. If nobody is available, you can get free of it by doing those prayogas. But if it is a very big thing and you know it to be so, then rather than doing it yourself, have it done through somebody else.

Living in the same house as the person doing it

To a listener who says the household members themselves have done such a thing that no work gets done, people are leaving the house, and poverty persists — that is, that a person of the house itself is doing tantric process or abhicharik karma on the body — he answers that if a person of the family himself performs an abhichar karma, the situation becomes quite different. If you are living in the family together with the one performing the abhichar kriya, then it becomes very difficult indeed; then you will simply not be able to do anything. How will you do it, he asks.

The Tantrokta Bajrang Baan five times, and the Gita's eleventh adhyaya

Do the path of the Tantrokta Bajrang Baan five times daily at night by the ordinary vidhan, lighting a lamp of mustard oil, he answers. And why is the dead person troubling? Somewhere his sadgati has not taken place. For that you should do the path of the eleventh adhyaya of the Bhagavad Gita, and if by vidhi-vidhan you also perform his pind daan it will be the very best. Get his gati done, he says.

No need to keep to one

In Gupt Navratri you can absolutely do the sadhana of Bhagavati Kamakhya as well, he says, and you can also do that of Kuldevi Mahakali. It is not necessary that you do only one of them.

Mixing the two languages within one path

Yes, that can be done, there is no difficulty, he answers. If we do the Kavach, Argala and Keelak in Sanskrit because we know them, and want to do the rest in Hindi, that too can be done. And the three Rahasyas may be done in Sanskrit if you wish, or in Hindi if you wish. There is no difficulty and no dosha in Sanskrit and Hindi; take the doubt out of your mind. If Sanskrit comes well, do it; if it does not come, then do it in Hindi.

Not easy, and no pran pratishtha needed at home

The pran pratishtha of a shivling is not so easy, he answers Meher ji, and it is not done in that way. You should have the whole vidhi-vidhan performed if a pran pratishtha is to be done in a temple; and a video would only be possible if a pran pratishtha were happening somewhere and were shot and put up. If you are asking for the home, the matter is different — at home there is no need at all for a pran pratishtha.

His refusal, and Bhoot pishach nikat nahi aave

To Sachin Kumar Bhopche ji he asks why a pishachini is to be brought under control at all — is there some difficulty, or have you fallen into the business of making things siddh? Do not get into any of these things, he says; get free of them. Bhoot pishach nikat nahi aave, Mahavir jab naam sunave — where are you people falling into? He also notes that the video on the Gayatri mantra has been made and will be uploaded.

His plain statement that Gayatri never works there

To Prashant Dwivedi ji he says plainly that against a Brahm shakti the Gayatri never works at any time. This, he says, is a subject of tantra, not a Vedic subject. In today's time nobody has the leisure to do a samput path of the Gayatri, or the vidhi-vidhan path of the vijatmak Gayatris, because everyone has to do his own work and trade and then all these things on top of that. So if you expect that by the process of the mool Gayatris the Brahm should be settled, his own experience in the present time has been quite different, and quite different from the things people read or hear written in books.

Brahm Pishach Prapanch on grihasthatantra.com

Read Brahm Pishach Prapanch once, he says, and you will understand this subject. Go to grihasthatantra.com and read it; write Brahm Pishach Prapanch directly in Google and it will come. There are ten true incidents in it, written in ten parts, ten different ones. Do it by that and read it, and a good deal will be understood.

Dreams in the Brahma muhurta, one purush seen again and again

To Rajneesh ji he says the first thing is that you will come to know of the grace through a dream. At the time of the Brahma muhurta you will get darshan in a dream of some swaroop of that kind, one connected with the guru. You will see one and the same purush again and again; you will repeatedly see yourself in some one temple; you will hear something from someone; directions will be given to you by some person. From that you will understand that the guru mandal is showing grace upon you. Indirectly they show a great deal of grace; the direct is another matter, for an ordinary sadhak.

Yes, living — and why there are more binders than helpers

Asked whether in Kaliyug there is anyone to whom Ma Bhagavati has given darshan, he answers: absolutely, living. To a comment that one who gets a siddhi done for you will hardly be found, while a thousand will be found who increase a siddhi and a thousand who bind, he agrees — that is right, because envy is greater.

The five mantras of Shiva's five faces

To Harita Mishra ji he answers that yes, there is no such difficulty in doing the Aghor mantra of Shiva ji; be free of worry about it. In the Panchanan mantra of Shiva ji, the five mantras of his five faces, you do not need to think anything of any kind — do the Ishan mantra, do the Vamdev mantra, do the Tatpurush, do the Aghor. Do whichever you wish.

Bajrang Baan, Kali Kavach, Bhairav Hriday, and the Narsingh Satakshari

You can do an anushthan of the Tantrokta Bajrang Baan, he says; you can do the Kali Kavach; you can do the Bhairav Hriday. On this very channel there is a whole video on the Narsingh Satakshari — if a pishachini is troubling very much, a tremendous prayoga of the Narsingh Satakshari has been given, and you should do it by vidhi-vidhan. If you feel it is dominating a person's body a great deal, then use the Narsingh Satakshari and the Datta Mala Mantra jointly.

During an eclipse whose effect does not reach your region

The Rudragan sadhana should be done when an eclipse occurs and yet there is no eclipse — that is, when a grahan is falling upon the earth but its effect is not in your region. Only then should the Rudragan sadhana be done. Someone had just messaged that an eclipse is falling in the month of April, and asked whether it can be done in that eclipse; he says he will look and update quickly.

Tara sattvically, or Kamala

You can do puja connected with any Mahavidya at all, he answers; it is not that you will select only one. If you are asking in that way, then you can do that of Bhagavati Mahavidya Tara sattvically, reciting her Ashtakshari and so on, or you can do that of Bhagavati Kamala. In an ordinary way, if you want a Mahavidya, you can do Bhagavati Kamala or Bhagavati Mahavidya Tara; but in any case you can do any of them.

Two statements that both circulate, and why the kul must be checked now

Two things get said about Mahavidya sadhana, the speaker notes: one, that no patrata of any kind is needed for it; and two, that a very great patrata is needed. When you are bound and go to do it, then you have to look at everything — what the parampara of your kul is. It has to be looked at, he says, because in the present time the need will arise. When the granths were written, it is not known whether all these things were looked at or not, or whether such people described it; but in the present time trouble begins.

A bhoot-pret worshipped as kul devata will bind you

Because, he says, when people in the house have seated a bhoot-pret and worship it as their kul devata, and after that you go to do a Mahavidya sadhana, then the Mahavidya will bind you, will she not — and there will be trouble. So before any Mahavidya sadhana, any astra mantra sadhana, any ugra mantra sadhana, and especially anything connected with any Mahashakti or shakti, or if you are going to do a sadhana of a yogini, yakshini or Bhairavi, first look at your kul shakti, brother — who the shakti of the kul is. Otherwise your living will be made hell: if a bhoot, pret, pishach or Brahm is seated and worshipped as the kul shakti and you go to do a Mahavidya Baglamukhi sadhana, then that very Brahm will thrash you and will not let you do the sadhana either — and then you will say that you did Baglamukhi sadhana and harm came to you.

A hundred and eight of the Datta Mala Mantra at night for a hundred and eight days

Absolutely, he answers: do the seva of the Datta Mala Mantra. Do the Datta Mala Mantra continuously, a hundred and eight times daily at night, for a hundred and eight days.

A siddhi is pratyaksha and does not have to be found out

When there is a siddhi you will come to know of it yourself, he answers Rahul ji. If there is a siddhi you will know, will you not? Whether the grace of a siddhi is upon you or not is a separate subject; but if you are saying siddhi, then plainly, what does siddhi mean? A siddhi does not have to be found out. A siddhi stays pratyaksha.

Tara behind the vishwaroop, Vindhyavasini's grace, and Nandaja

Narendra Meena ji asks a very good question, he says, noting that in one of his videos he had said that Sri Ram's mool shakti is Ma Tara. It will surprise you to know, he answers, that in the vishwa swaroop darshan which Bhagavan Sri Krishna gave, the grace of Bhagavati Mahavidya Tara has somewhere been at work; Bhagavati Mahavidya Tara is the root yaugik shakti behind the darshan of the Bhagavan's virat form. And lifelong, by the grace of Bhagavati Vindhyavasini, it is held that Sri Krishna in his avatar was most able of all in generating maya.

Krishna's sister, a gupt shakti peeth in the Vindhya, and the Murti Rahasya mantra

In the Yogamaya swaroop, he says, Nandaja — who is called the sister of Bhagavan Krishna — is seated as a gupt shakti peeth in the Vindhya region. About her you will hardly get to know or hear anywhere. Only when we read in the Murti Rahasya does it come there, and the first mantra is this: that whoever does upasana of the Nanda shakti lifelong, she brings the three lokas under the sadhak's control. That Nandaja shakti came before the birth of Narayan and did his protection lifelong.

Clothes taken from the body, and the difference between continuous and intermittent

To Harish ji he answers that if the medical report is all right and these things are happening, then clearly somewhere either the clothes you have taken off your body have been used in tantra, and when a ganant prayoga is done these things happen continuously. If it happens now and then, then this is a jagrat tantra which occurs on some particular tithi — that is, the tantra was done and then left. For its removal, if you want to do it in an ordinary way, take a sankalp and do japa of the Datta Mala Mantra, and along with it use the Narsingh Satakshari as well. There is no difficulty of any kind in it; nothing to think about — pick it straight up and start doing it. It is better if done at night. The suffering will increase at first, he warns, because when something has fastened on the body and you go to remove it, there will be suffering. And if you cannot do it yourself, then some other person should take the sankalp and do it for you.

The muladhara disturbed, sthan dosha, and doing the japa in a temple

To DK Siddharth ji, who says that whenever he does mantra japa there is a great deal of vibration in the body and it begins to shake, and that he has fallen into debt and is very troubled, he answers that so much vibration from mantra japa means that the muladhara has already been disturbed. So first of all do not do mantra japa; you should not start straight with mantra japa. If you are doing it on a mala and so on, do not; and you should know that there is somewhere an effect of sthan dosha.

Shiva Raksha in a Shiva temple, Bajrang Baan at Hanuman ji, Datta Mala at Vishnu ji

Go into a temple, he says: if it is a Shiva temple then do the Shiva Raksha prayoga that has been described, and if you cannot do the prayoga then do the path. If it is a temple of Hanuman ji and you do the seva-puja of Hanuman ji, then do the Tantrokta Bajrang Baan, the complete Bajrang Baan given on this channel. If there is a temple of Vishnu ji, you may do the sadhana of the Datta Mala Mantra. Do it going into the temple, for some time — do a sadhana of eleven days each, four to five times.

Negative shakti attached alongside the auspicious ones

He says he has met such sadhaks, who say that when they first started puja-path and did the lamp and wick morning and evening, their body would begin to sway, would begin to play, and they could not say anything and could not understand — they only swayed. Later, when they came into contact, he told them to do the Datta Mala Mantra, the Durga Kavach, and the sadhana with Durga ji's thirty-two Namavali. They now say there is much bliss and much desire to do puja-path, and they do it, but the body no longer sways. So somewhere there is such a negative shakti that becomes connected with the auspicious shaktis; that is a different kind of kriya of tantra.

The cooking analogy, and mixing an inauspicious shakti with an auspicious one

When you learn to cook, he says, you can also make a new recipe in your own way once you know how to make everything. In the same way, a person who learns tantra — on which subject he has put up a video two days earlier, about why those whose fathers and grandfathers were tantrics are now suffering — does new mixtures. He will keep some other shakti awakened, will learn tantra, will have been taught something else by his guru, and with its help will awaken something else. In this way he will put an inauspicious shakti alongside the auspicious one, and at that time difficulty begins for you.

A shatkarma mantra names the target; a prayer to a deity does not

For leaving gutka, cigarettes and alcohol he says to use the salt; the salt vidhan and the sabari mantra will be put up separately. But he states clearly the difference: a kriya mantra, such as those of the shatkarma, names the person — if someone is to be killed, we use a mantra in which the person's name is put, kill this one, kill this one, and that is the meaning that comes out of the mantra. That is a direct attack. Whereas when you pray to a devi or devata in a devi mantra, praying that you be delivered from the enemy, saved from the enemy, protected from the enemy, and if that shakti gives him death, then indirectly you have been the cause there, but Bhagavati showed grace and did your enemy's welfare on that side. So no dosha will attach to you and the thing will also be done properly.

Balanced effect against the person possibly going mad

In just the same way, he says, if you use a tantra vidhi for getting alcohol, gutka or tobacco given up — if you use the Dattatreya Mala Mantra or any siddh mantra, take a sankalp, make the salt siddh or the sugar siddh, and feed or give it to someone, then the effect it gives will be of a different kind: it will be balanced. But if you use a sabar and so on, and an abhicharik prayoga falls upon the person in front, then he may even go mad. That is why, he says, rather than giving a kriyatmak mantra he tells all of you to do this mantra.

The pata ojha, extraction through the navel, and jadi against jadi

Most people of the tantra class, he says — not all, but most — perform various kinds of kriya with a single mantra. Through that mantra, what has been fed is taken out. Different names are given in different regions: in Uttar Pradesh and Bihar it is called pata ojha, and those people purify those vidyas in a different way. Very many people take it out through the body, sucking it out from the navel; this is a real thing, there is nothing of hypocrisy or fraud in it. A second way is killing a jadi with a jadi: if it has been found out what the person in front fed you and what its effect is, then in a particular nakshatra that kind of jadi is brought, ground, charged with mantra and fed, and by that its effect is either destroyed or a kriya is performed to draw it out of the body.

Even if it does not come out, its effect ends

And by the effect of sadhana too, for those who do sadhana, things come to an end, he says — it is not that if you do sadhana things will not happen. Even if it is not able to come out, it will certainly destroy and finish its own effect. But a little labour has to be done.

The Saral Durga Saptashati of Gita Press, after a year or more of Hindi

For those who wish to read in Sanskrit, he says, the Saral Durga Saptashati published by Gita Press exists — take that. But even so he would say that those who are completely new to the Saptashati path should do it in Hindi at the very least for a year. If you are doing all four Navratras, or for two or three years, do it in Hindi; after that do the path from the Saral Durga Saptashati published by Gita Press. With the sandhi vichhed done, very clear uccharan will come; learn it slowly.

Kaushiki for Shumbh-Nishumbh, Kali for Chanda and Munda

To Shreyas ji he answers that it was actually connected with Bhagavati Kaushiki. The killing of Chanda and Munda is what is connected with Kali ji, he says; where are you all getting stuck.

No tampering with beej mantras on one's own

Asked whether one may do japa of some mantra by putting the Shri beej before Om, he answers that one should not do a hera-pheri of the beej mantra from oneself.

The Brahmastra and Hanuman ji, and honouring a tantra prayoga

To Aadi Chintan ji he says that if the grace of the guru, the grace of the guru mandal, comes, then nobody will wish to do tantra — how would he be able to? And he draws the parallel: the Brahmastra was not going to have any effect upon Hanuman ji, but to keep the honour of the Brahmastra he was bound; for him it was nothing. In the same way, if you are doing the sadhana of Bhagavan Dattatreya and someone performs a tantra prayoga upon you, then to keep the honour of that tantra you may suffer harm. But it will not be very great; it will be for some time. If he does a very great tantra prayoga, it may be that if he has done a marana that one finger of yours breaks, gets cut, something happens. There will be an effect; you will be troubled a day or two, troubled a week — but after that there will be nobody left to save him. Shaktis keep the honour of shaktis.

His blunt answer that it is done, and done very well

Asked by Shivansh ji whether the energy of male sadhaks can be stolen by women, he answers that it is stolen very well indeed. It is stolen so tremendously, he says, that afterwards the men are left fit for nothing; quite good sadhaks are laid out flat.

Only if there is a need for it

Do it only if there is a need, he answers. Nowadays a man says to do it just like that. If you are seized by abhicharik kriyas, or have that kind of problem, or if you work in a field where you have to meet people again and again and convince someone — for instance if you are in the marketing field — then do it.

It is rare now, and your own ishta will handle it

In the present time, if a handi prayoga is really done anywhere, people do it directly very little, he says. And for being saved from it you do not need to do anything separate at all. Keep doing the seva-puja of your ishta; when a prayoga of this kind occurs you will not need to do any separate mantra japa. Your own ishta will be so strong that they will do all of it.

A short answer about time and your own wish

Asked whether doing five malas with great attention differs from doing a hundred and one malas, he says he does not quite understand; it may be that the listener is speaking about time. It is your own wish, he says — as much as you are able to sit for, as much as you are able to do.

Why nobody who has had darshan will ever say

To Neha Rajput ji he says he is left without an answer — such questions come that even he is silenced. One thing he must tell everyone: whoever gets darshan of any swaroop of Jagdamba, or on whomever she shows grace, however much he lives in a worldly way and whatever he does, he can never make a noise of it. Keep that in mind. Nobody will ever say that it happens in such a manner. The yoginis' can be told, and not even the maha yoginis' — the ordinary ones can be; but particularly nobody will tell. That state simply will not come about, that a man should speak of it.

Sheetla Mata as kuldevi, or the seva of Lakshmi

To Meenakshi ji he says: do the puja of Lakshmi ji. If you are seeing yourself sweeping or gathering rice, there are two kinds of thing — either, if your kuldevi is Sheetla Mata, do her puja well; the grace of Bhagavati is somewhere present and you should offer her the bhog that is offered, the rice bhog, on Ashtami. In every month, the Ashtami of the shukla paksha is called Durga Ashtami and the Saptami is called Sheetla Saptami; whichever tithi is accepted in your place should be done. Otherwise you should do the seva of Bhagavati Lakshmi well.

You must have done something good before, and then something went wrong

To Naresh ji he says that if a thing of this kind is really so, then you must certainly have done something good before, which is why it was with you. It was there, and now either something has gone wrong or you have not done the seva-puja, and that is why there is difficulty with you. And how can you say that it was there before and is not now — there must be something, he says.

It should be done again and again

A mantra that has been made siddha can have its anushthan done again, he says — it should be done again and again. Asked how one knows whether a mantra has become siddha, he tells Sandy ji that there is a video on this subject and asks him to see it once.

Never say she does not listen; we cannot see in what form she is listening

To Neha ji he says this question becomes one of a different kind. All of us who do the seva of Jagdamba should never say that she does not listen. He says this again and again: whenever you have lit even one agarbatti, whenever you have offered even one coconut or one bhog in the name of Jagdamba, she accepts it — she is Mahamaya. She is the adhishthatri of the whole of creation; it simply cannot be that she will not listen. You and I cannot understand in which form she is listening. What you want directly does not happen. And one should never say: we did your puja, we did your seva, why is there so much sorrow, why are you not listening. He understands that it comes out of the mouth because of suffering, but afterwards one should accept that whatever is happening, Jagdamba is doing only good.

It is grace, but do not announce it publicly

To a listener who says Kali Mata was seen one day in a dream, he says it is very good; but if Bhagavati is giving darshan, then — and he says this again and again — even though you have written a wrong name here, do not tell of it publicly. When any shakti gives darshan there is a separate video on this too, which will be put up soon; everything is prepared, only the uploading remains. What should be done when a devata gives darshan, when a mantra is received — that has already been put up. What should be done when the future begins to be known in dreams, when you find yourself going somewhere and what its meaning is, what should be done when you are going again and again to a siddh peeth.

Daily seva, archan with coloured rice and a hundred and eight names

Do the daily seva of Jagdamba, he says, to please Bhagavati Kali. If you can do archan, then do it — do it with rice, colouring the rice with red roli, and offer to Bhagavati with the hundred and eight names. Otherwise do as much japa as you can, according to your capacity, of the first mantra of the Argala, Om Jayanti Mangala Kali. If you have no other mantra, Neha ji, then surrender yourself to Jagdamba and do only that much.

Money, then health, then children, then husband

In physical life, he says he keeps saying, all of us have taken birth and there is a body of a human being. As long as we have a body and death does not occur, sufferings will keep coming. Today the cause of suffering may be money; tomorrow money will be there and there will be suffering of health. If money and health both come, then perhaps the children will not listen to you, the husband will not listen. Some suffering or other will keep coming like this.

Such deeds must be suffered in another birth

To those who think that we are doing the seva-puja of Bhagavati, or that some siddhi will be obtained, and then we will hold the whole world in our fist and it will be as we wish — know this, he says: even if you do perform an act of this kind, you will have to suffer all these things by taking birth again. So even if you become capable, even if you make things siddha, you should never use it for yourself in this way. One should stay within limits, and rather than ever using it one should surrender it to them: Jagdamba, do as you wish. If you wish to give suffering, give it — but also give the capacity to bear that suffering. Only that much should be done.

The Siddh Sabari Vidya channel and the Sumeru Sabar

Search the Siddh Sabari Vidya channel, he says, or the link is in the description of this channel — there is a link in the description of every video. Go into it, and do the Sumeru Sabar of Guru Gorakhnath ji first of all. There is a vidhan for awakening the Navnaths which you may do. There are two mantras of Bhagavan Gorakhnath and two separate vidhans; for the beginning, do any one of those two.

Do not Google it, and add nothing to it

There is a separate video in which it has been explained fully, he says: if a mantra is received, how to know whether the mantra is right or wrong, whether some bhoot-pret has come and is wanting to get its own work done; at what time it was received, in what manner to know it, and what to do with the mantra afterwards. Do not search it on Google, he says, because a mantra received in a dream will not be found in Google. People immediately start Googling the mantra and then message him that Guru ji, a mantra was received in a dream and it is not being found in Google. Brother, he says, the shakti that is giving in a dream is a Mahashakti; from where and when she is pleased and giving it to you, and you are searching in Google — everything will not be found in Google.

Do exactly what came in the dream, no addition or subtraction

And in a mantra received exactly in a dream, add nothing of your own, he says. If you received a mantra in a dream and you remember it — it may be that you received a mantra of eight letters, and when you later search somewhere it turns out to be of nine letters — then what you have to do is exactly what was received in the dream, and not that you should add something of your own; no adding, subtracting, multiplying or dividing is to be done in it. Although, he adds, if the very same real mantra is found, which you do or wish to do, then do it by vidhi-vidhan.

A chair a little away from the puja place, and no dosha for a householder

Why do japa standing, he asks. Whoever has a problem with sitting, that we cannot sit down on the floor — there is no need even to change the puja place of God. Do this: light the puja-path, dhoop, deep and agarbatti there, move a little away, and have a comfortable chair arranged where you can sit, and sit there comfortably and do the japa. Believe it, he says, in a household no dosha attaches if your body is not capable. Do not remain in the illusion that if we do not sit on an asana we will not get the fruit of the japa. Sit comfortably on a chair and do the japa; there is no difficulty. Is Jagdamba not seeing how much suffering her son or daughter is in — is it only if you sit that it will happen?

Change the height of the puja place, and keep an asana under the feet

By that reckoning, he says, either change the place of the pujan or raise it a little, or arrange your chair likewise, and then sit on the chair and do the japa. And if you are capable of doing it standing, do that too; there is no difficulty. Only, there must certainly be an asana under the feet.

Read it for a month or two and it will settle

Absolutely, he answers. Whatever it is — the Satakshari mantra, the Datta Mala Mantra, or Bhagavati's Jayanti mantra — if it is not memorised then it is to be done by looking. Do it by looking for one or two months and then it will become so fixed by heart that the mantra will run even in a dream. You will go on talking with somebody and behind it in your mind that mantra will keep running.

The havan on the threshold, which never goes empty

To Rakesh Dubey ji, on whom tantra had been done and who says the sokha he consulted did not put it right, and that since seeing him the sawari of the Mata no longer comes, he says he has clarified how such things are done. What you should do is this: if the sawari of the kuldevi or of any shakti used to come upon you, a process of havan has been described — the vidhi of doing havan on the chaukhat. Do that; by it the devi is attracted. Whatever is done on the threshold and at the crossroads, he says, never goes empty.

No touching, but a daily bath, no shringar and no flowers

To Bhajan ji he says: whether it is a Narmadeshwar or any shivling at home, it is not to be touched, but a lota of water is to be kept daily in such a vessel that they can be bathed daily. Only the bath is to be given; there is no need to touch the shivling. The shivling will remain at home even in the sutak period, and the rule of sutak applies to it: no shringar is to be done, no flowers or anything to be offered, but a silver bilva leaf and so on should be kept upon the shivling, and at the least Gangajal should be poured on them daily — even if you pour only five drops. Their daily bath should certainly be given.

The Siddh Sabari Vidya channel again

To STB News Hindi ji, who asks how to do sadhana holding him as guru, he answers that the link to the Siddh Sabari Vidya channel stays there; search on YouTube and the full vidhan has been explained completely, of how the sadhana of Guru Gorakhnath is to be done.

The vata problem to be checked first

First of all, he says, you may have a problem of vata — that is, gas and so on must be forming in the stomach. Look at that first. If this happens, or there is a problem of this kind, then look at it; that is your first task, and try to solve that thing out. Seeing oneself flying in a dream, he says, has as its biggest cause the problem of vata.

It depends on who your kul devata is; and tapobal for those who do jhaad-phoonk

Asked how the siddhi of a kul devata is done, he answers that it will be told by that vidhi-vidhan according to who your kul devata is. To Shivanandan Swaroop ji he says to increase the tapobal — those who do jhaad-phoonk and so on should always have strong tapobal; he will explain this subject separately.

Move beyond bhoot-pret; Dattatreya, Ganpati Atharvashirsha and the Argala first mantra

Now what should he say to you, he answers. If you stay stuck in bhoot-pret then bhoot-pret will trouble you; go beyond it. Whether it be your pitr and ancestors, bhoot-pret, dev dosha or mantra dosha, Bhagavan Dattatreya is why he says again and again to do it — from him the shaman of any kind of dosha whatsoever happens. Do the sadhana of the Dattatreya Mala Mantra, and along with it the Ganpati Atharvashirsha and the first mantra of the Argala. These three are such things that every kind of dosha will be shamed; and when the dosha is shamed, whether mantra dosha, devi dosha or the dosha of the pitrs, all of them will be removed by it. You people stay troubled about bhoot-pret alone, he says — that if there is a bhoot the bhoot will cut you; nowadays there is a great deal of drama from you people.

Do the karma and do not worry about the fruit

To the comment that it depends on one's own work and karma, he says that then what is there to think about — do the karma. Do not worry about the fruit.

Errors in texts downloaded from the internet

To AK Patro ji, who had downloaded the Ma Bhadrakali Chalisa from social media and started reading it, and in between had a dream that the Chalisa is wrong and should not be read, he answers that this happens. Somebody had sent a Vaishno Devi Chalisa, he says, in which in place of poshan the word shoshan was written. This is exactly the difficulty with downloading from the net. He also says that a mantra made siddha absolutely should be done again.

Repeat it in exactly the same way

Asked whether, to do it again, one again needs grain and new vessels for the Navnath sadhana, he answers: yes, absolutely, it should be done in that very same manner.

Initiation in the Shri Kul, or the Lalita Sahasranama meanwhile

If your kuldevi is Bala Sundari, he answers, then it would be best if you become initiated in the Shri Kul. And until you are initiated, do the pujan and path of Bhagavati through her Sahasranama, through the Lalita Sahasranama; that will be the best.

Bhadrakali at home only if she is the kuldevi

Yes, absolutely, it can be done, he answers. If Bhadrakali is your ishta and adhishthatri shakti then you may certainly recite the Kali Chalisa, and you may also recite the Kali Kavach. In an ordinary household Bhadrakali is worshipped only if she is your kuldevi; otherwise the puja of Bhadrakali is not ordinarily done at home. But if she is your kuldevi then certainly do it — and if you have been doing it, then do it now, you should not leave it.

The seva of Bhagavati Matangi, but not in the Uchchhishta Chandalini form

If the mother of the house is in sorrow, he says, do the seva of Bhagavati Matangi; that is the best. In an ordinary way, do not do the seva in the Uchchha Chandalini swaroop.

Repeating the Mahabhairav sadhana in this Gupt Navratri

Asked for advance sadhanatmak guidance for Navratri by a sadhak of the dedicated group, he says that the Mahabhairav sadhana that has been given, which was to be done three times — it seems to him that everyone has done it only once — should be done again in this Gupt Navratri.

Starting from the kul nag, and the regional difference

Asked how the siddhi of a Nag devata is done, he says it is a good subject and that they will start from the kul nag and will tell this too — but it will have to be told from a regional point of view.

A short affirmative, and how to make him a guru

Asked by Neelam ji how she can make him her guru, he says the whole vidhan has been told and there is no need of a guru at all; even so, if she insists, she should contact them and do the guru sadhana with the vidhi-vidhan. Asked whether the Datta Mala Mantra can be started in Navratri, he answers: absolutely it can be done.

Everyone has ended some wicked one; none is saumya alone

Asked who said that the sumiran of the devi should not be done because the Mata is an ugra form, he tells Amrit ji simply to do the path of the first mantra of the Argala; there is nothing of that kind. Which devi-devatas are ordinary, he asks — which devi-devata is not ugra? Who has not ended some wicked one? Which swaroop is there like that in our Sanatan culture? Hanuman ji is a Vaishnav, and he killed so many demons by turning himself into a monkey. All are ugra; not one is saumya. And has Narayan not killed? He has ended so many people, ended the wicked. Then do not take his name at all. Now do Ram-Ram — Ram killed Ravana, who was so great a wicked one; Ram ji killed him, did his vadh. So now let us not take Ram ji's name at all, because Ram ji has become ugra.

A short answer that it is very good

Asked what comes of reading the Durga Chalisa and the Hanuman Chalisa, and what happens from reading them daily, he says a great deal of good happens in life — absolutely do it. What will happen you will understand for yourself.