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

The first question that rises is whether a mantra becomes siddha without a guru

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 comes, he says, on the very day we light one lamp and begin to read some mantra: do you have a guru? Will a mantra without a guru become siddha? That is the first question that arrives. Talk to anyone, ask anyone, say that you do japa of such-and-such mantra, and the first thing they will ask is: are you initiated? Have you received diksha? He adds that he asks it too — are you initiated, have you received diksha.

Do you need a separate guru for tantra, puja, Gayatri and Vedanta?

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.

The second thing that comes, he says, is this: we are in the tantra marg, we are also in the adhyatma marg, and we are also in the ordinary pujan-path that people do. So is a separate guru needed for the tantra marg? A separate one for puja-path? A separate one for Gayatri? A separate one for adhyatma? A separate one for Ved-Vedant? Are separate gurus needed for all of them, or is one guru enough? Very many questions of this kind arrive.

People today are either over-motivated or under-motivated, with a confused middle between

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.

In today's time, he says, two things are clear. Either people, put one way, become over-motivated — the motivation becomes so excessive that they will do anything at all; how they do it he says he will explain further on. Or the motivation is so small that they are afraid even to light a lamp. Those are the two states. The middle state is a confusing state. People stay confused. Perfectly decent people simply remain confused about whether to do it or not to do it, and years upon years are passing. Four Navratris have gone by, such good occasions have gone by, and the poor things have still not been able to take a decision about what to do.

What is the first question to ask before looking for a guru?

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.

Everyone should ask themselves first of all why they need a guru. Find out the why, he says. Until your why is clear, until the why is clear, nothing is clear. There is such a thing as why-why analysis. If you work in an industry, there is a process of audit there. If there is some fault, a system comes in which is called why-why analysis. To reach the root cause, each single matter is looked at again and again — why did this happen, what was the cause of it, what was the cause of that. Doing it that way, by root analysis, one goes right down to the bottom. This is a system of industrial management. Apply that same thing here: why do you need a guru? What answer will you get?

What do the youngest seekers actually want a guru for?

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 first answer, from the lads who are seventeen or eighteen and up to twenty-five, will be: for vashikaran. Brother, the girlfriend has settled somewhere else. If he opens Instagram right now, he says, and there are twenty-five messages, at least fifteen of them — you will not believe it — will be messages from girls, all of them troubled that such-and-such a story has happened. It makes him laugh a great deal. There was a time when boys used to do this; nowadays it is happening with girls too. It is a strange situation. Among boys too, at the start most people's message is that they want to do sadhana and want attainment very quickly in sadhana. But ask a little about the cause and it will go somewhere — that this was done to me by my girlfriend. So the root cause of this age group goes there.

Very few ask for a sadhana that would settle the mind on study or show them their life's 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.

Very few people, he says, put the question: brother, tell me some sadhana so that the mind settles on study, so that we succeed in our life. Very few ask: brother, I am much wandered, I do not understand what is to be done in life; tell me some sadhana by which the purpose itself is attained, so that I know what to do in life. In the end why should one do sadhana, why are we alive? Tell me something like that. Very few are the people who ask this, who say: tell me some vidhan for attaining everything, so that a separate thing does not have to be done for each thing.

What scattered problems do people bring to a guru?

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.

The question comes: if there is a prayoga of tantra upon us, tell us for that as well. The work and trade has been ruined, tell us for that. Our son or daughter is not listening to what we say, tell us something separate for that. In this way the questions stay scattered, he says, and so nobody's purpose stays clear about why a guru is needed.

The honest answer is that a guru is wanted because of money, enemies and debt

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.

Now what answer does this get? That we need a guru because there is a problem in our life. Only for that reason is a guru wanted. And the problem concerns what? There is a problem connected with money. There is a problem connected with enemies, a problem connected with debt. That is why you are searching for a guru. That is what will come out in your why-why analysis. If you find out the why, this will come out: there is trouble, so a guru is being searched for. If there is no trouble, a guru will not be searched for. That is the first thing.

Some have no problem at all, but want a guide to the purpose of life

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.

The second, he says, has no trouble. But in life we want there to be a purpose to life, and we want to attain it. For that we need a good guru, a true guru, a good guide who will take us by the hand and walk towards the purpose of life. That is the second kind.

Some want siddhi plainly, starting at a Mahavidya and climbing down as it proves unavailable

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?

The third kind is that we want siddhi. Plain and simple: siddhi is wanted. Whose siddhi is wanted? Nowadays, he says, the talk does not happen below a Mahavidya. The siddhi of the Mahavidyas is wanted. All right, fine — you will not be able to get a Mahavidya arranged, get a yakshini done. There will not be a yakshini either, get an apsara done. Leave it, Maharaj, just get one small chudail done for me. A pret then; leave that too. Will you get a kachcha kalva arranged? How much will you take? Messages like this come directly, he says. He will put the screenshots in the Telegram group for people to see. Maharaj ji, do you get pret sadhana done? What is the dakshina? Maharaj, do you get a chudail transferred? He laughs himself when he reads the messages, and asks: brother, why do you want a chudail? You are searching for a guru for that. Questions come like this: Maharaj ji, will you become our guru? Why should I become your guru? Because siddhi is wanted. What kind of siddhi? Get any of them done. So a guru is wanted because they want siddhi. For siddhi, a guru — and the matter ends there.

Some are genuinely afflicted by abhichar and have already paid for mantras that did nothing

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.

Now one kind comes who are genuinely, somewhere, afflicted by abhichar. All of them are in suffering, very troubled; they have tried with their own hands and feet, they have done sadhana by themselves — they are genuine people. Those who even do sadhana by paying money somewhere and take a mantra, thinking that yes, perhaps — as is said, that if you take the mantra from the mouth of a siddh purush the siddhi will come well — thinking that, they take a mantra from them. The work does not get done there either, so then they go to somebody else. The problems are complex, no way is emerging, and they are troubled again and again.

Others want to walk the adhyatma and tantra path alongside ordinary life — find 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.

After all these, he says, come those who understand that problems are there because it is human life, but along with that they must become spiritual, must walk on the adhyatma path too, and must learn some things connected with tantra. For that a capable guru is needed who can teach them. So overall, so many whys will come out about why you want a guru. Look and see which category you fit into, and search for a guru accordingly. If you want a chudail-transfer guru, then find them. If you want masan and kachche kalve, find that too. If you want a guru connected with adhyatma, if you have to go forward in adhyatma and only become spiritual, go into that.

Adhyatma has come to mean swachhandata — freedom from rule and discipline, dressed 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.

When we discuss adhyatma, he says, adhyatma itself is now not in one place either. Nowadays the definition of adhyatma has become swachhandata. That is: become free of the rules that belong to our Sanatan Dharma, of the discipline. Unmuktata is what people nowadays have joined to spirituality.

On the largest channels no negative comment survives, and nobody is asked to do any 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.

There are very big gurus, he says, and they watch their channels; quite a few videos have gone viral and they have become quite large. Their channel comes up in suggestions, and among their followers not even one negative comment appears, so firmly held are they. What is the reason? That people do not want to make effort. Their videos and their topics are of such a kind, he says, that he writes it down and gives it: in the time to come, if their words are followed, then from what he is seeing before him, the person who follows such people's words believing that he is a Vedanta-margi, that he is going into the Upanishads, going towards the Vedas and honouring the Vedas — brother, you are not honouring the Veda. You are leaving the Veda aside and doing such a mess of the work that the poor person in front, even what was going to happen for him, will not now be able to happen.

Where your motivation clicks 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.

Where your motivation clicks decides your life, he says; remember that. If you are motivated by his words, if something he says strikes you, then you will go on this very path that he is showing you. If you listen to someone else's words and they seem good to you and after that you are motivated by them, then you will go on his path — without thinking whether he is right or wrong.

Should you follow anyone with eyes closed?

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.

There will be some buddhi within you, he says. God has given that much intelligence, small as it is, and the whole compilation of the life you have spent is in it, so you will think something there about what is wrong and what is right. And you will take a decision by thinking, not with the eyes shut. Those who truly have such a question reach him and ask, and according to his own capacity he tries to satisfy them. If they were satisfied, if it seemed right to them, they go forward and walk along. Those who feel that this is not of their level, that their own level is much better, go to a better guru or look for such a person. He himself, he adds, does not even call himself a guru — so, he says, go.

Once the why is clear, the question of who is actually fit to be made a guru remains

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.

Now, he says, we come to the root matter. If the guru we are searching for is settled, if our why has become clear, then after that will we make anybody at all a guru? He is himself quite spiritual, he says. All of you regard him like a guru and call him guru, so should he become a guru? In school the masters were also called Guru ji earlier. Now people do not say it.

What are children taught about teachers today?

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.

In today's time, he says, people are giving children this intelligence: brother, if the teacher does something like this, you must reply to him in this way. The ego is getting hurt. A different method altogether is running. They too were gurus. They too are regarded as gurus. We too used to call them Guru ji. In Saraswati Shishu Vidya Mandirs and such places, as far as he knows, Guru ji is probably still said even today.

Are the Brahmins who come to do puja at home fit to be made gurus?

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?

The guru you want, he says — they are gurus too. Whose words motivated you? Whose words do you carry? So will you make the one who has you study into your guru? Is he fit to become your guru spiritually? Among the Brahmins who come home to do ordinary pujan-path, several give very good motivation, explain each single thing, tell you things. From their words too you get satisfaction. Those who conduct katha and puja do it with the mind well applied, even though their level is quite normal. But what they are doing they get done very well, and they are satisfied with whatever you give of your own wish. Giving or not giving is your own wish, he says, and he is not going into that matter. So are they fit to become a guru? Will you make them a guru?

Why do people not make a simple person their guru?

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.

Do you know why you do not make an ordinary, simple person a guru, he asks. Because in today's time we like only that thing which is beautiful to look at. If we are going into adhyatma, if we want to go towards spirituality and want a spiritual guru, then we want people who talk in such a way that in the name of spirituality they serve up things that carry our life along easily, in which there is no rule and no control. In spirituality this is what we want: swachhandata. He says he is saying it straight.

The strict teacher is never liked quickly, which is why the loose guru is preferred

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.

The teacher who used to be strict in school and college was not liked quickly, he says. The children who studied liked him, because they were sharp at studying. The ones who were shirkers used to abuse strict teachers even then. In spirituality as well, the people who will make you swachhand, who will say to you: what need is there to get up at four in the morning? In spirituality this is exactly what they will say — what need is there to get up in the morning? If the intelligence becomes very great by getting up at four o'clock, then a buffalo's calf gets up in the morning. They will give you arguments like this, and put forward devices of this kind. So for you they will become good spiritual gurus towards spirituality, and you will like them. But if some spiritual person is plain and tells you things in the correct manner — yes, what spirituality is, how it is to be carried — then that will not be digested by you.

What does it mean if a tantra curiosity wakes in you at any age?

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.

Go into the tantra marg, he says. After going into the tantra marg, when you search for a guru — here is the main point, and it is for those seekers connected with tantra who want a guru. In truth, about those who become gurus in the tantra marg or who are gurus: if at any age in your life a curiosity connected with tantra is awakening, and you wish to go on some one path, then it is held that at some time, in some birth, your journey has remained unfinished.

What does the tantric guru parampara actually say about taking diksha?

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.

That is why, he 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 anyone. Rather, you have to make yourself worthy to that degree, so that the gurus who have been yours at some time take you along into their own guru parampara. This, he says, is the reality — not that we wish to go into tantra and so we make anybody at all a guru. That is the first thing.

Why do people go to whoever looks most like a tantric?

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.

But here what happens, he says, is that we want people who make their outward dress look like a tantric's. Wearing a mundmala. Wearing kade of various kinds — there are very many sorts of kade — wearing those. The more they make a show of themselves, doing havan in the shamshan, doing masanik kriyas, the more they will seem to you to be real tantrics. And they will talk of a hundred sadhanas and so on, and then you will go to them and become initiated, or will wish to receive diksha from them. Whether they are of any panth or sampraday is a separate matter — Kaul, Shakta, Aghor, Shaiva, that is separate. We simply do not want to know what it is that we ourselves need. All these matters end right there.

Vaishnavas on the bhakti marg want naam diksha without asking what they actually need

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.

Those who go on the path of bhakti, the Vaishnav people who are in the Vaishnav sampraday — among them too, he says, we do not look at what it is that we need. We only want to get the naam, to get naam diksha. We just want to be initiated; who the guru is, we have nothing to do with.

What is a guru, if not a person?

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.

Know this reality here, he says, that what there is is the guru mandal; guru is a tattva. Not that a guru is some ordinary man or an ordinary physical body. If you are truly searching for a guru, then first of all, if you are serious about the guru, stop searching for a guru. A guru is not to be searched for.

Should you ever ask someone to become your guru?

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.

Remember, he says, a guru is never searched for, nor is one ever to go up to someone face to face and say: you become my guru. First of all bring that much worthiness within yourself. The gurus who will have been yours — this is your first birth, that you do not know. Nor does anyone else know, but your gurus are knowing which birth it is. That Param Purush who is seated is knowing how things stand. 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, to do all this. Everything will happen of itself.

What should you do if you genuinely want a 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.

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

Whom should someone from Bengal hold as guru?

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.

If you are of the Bengal region, he says, then holding Sri Ramakrishna Paramhansa and Ma Sarada as guru ma and guru pita, as guru ji, do their puja and seva. No suffering will come to you. No dosha connected with a mantra will attach. Do japa of their name; that is enough. If you are in the tantra kshetra, do it too. If you have to do sadhanas relating to the tantra kshetra, even then do the initial puja of these very ones.

What if you want to go into the vam paddhati and know nothing?

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.

If you want to go further into the vam paddhati and you know nothing at all, then nothing has to be done, he says. Wherever in the whole of India you may be, do the puja of Vamakhepa. Very much is not to be done. Do his dhyan in the guru swaroop, do his puja, pray to him. It is not necessary — when you do his seva-puja or remember him daily, he is not saying that this will happen, that you will get the diksha of Bhagavati Mahavidya Tara and become initiated in that very parampara. No. When you do the sadhana-puja of Vamakhepa or remember him in the guru swaroop, remembering by the guru mantra and all the guru shlokas there are, then that tattva of his will be attracted towards you, will show grace on you, and will show the path — that yes, this child is to be taken where; who his guru is; there they will show the path, and the path will be made.

Whom should someone from Maharashtra hold as guru?

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.

If you are of the Maharashtra region or over that side, he says, look there — Guru Dattatreya is worshipped in home after home. Do his puja. He says again and again that Brahma, Vishnu and Mahesh, all the tattvas, are contained in him. Do his seva and puja; a physical guru will be attained by you through his grace.

What results have people reported from the Dattatreya Mala Mantra?

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.

The guru sadhana that has been given on the channel, the Dattatreya Mala Mantra — of all who have done the sadhana so far, he says, no one has obtained a physical guru, but people are satisfied. That itself is somewhere his grace. Roughly seven to eight — not even seven or eight; if Telegram and Instagram are put together and Facebook is put together, then roughly twenty to twenty-two people will come to about that number who have said only this: that they have been doing the sadhana of the Dattatreya Mala Mantra continuously, that is since December until now, about a month it must be by now. They are getting darshan of a guru swaroop in dreams. Who that guru is, they do not know. Someone who recognised him has messaged, that Guru ji, I get the darshan of this one, I do not know who these are but they have come before me now and they look like this. Some people's messages have come, but very many people among those twenty-two also message that they are seeing him, that they are coming to know in the dream.

People go out with a lantern looking for a guru who will get a siddhi done for them

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.

They are not seated visibly in person, he says; they have not become siddha to that degree. But they are seeing that yes, somewhere that guru tattva is being attracted towards them, because the sankalp they had taken was exactly this — that a guru be attained. Do not search for a guru; gurus will search for you. But to search for a guru, make these ones your guru. The topic kept today is that people go looking for a guru with a lantern — come friend, let us take a lantern and look for a guru who will get us a siddhi done. He has kept this topic for exactly that reason: search for the guru in that very way, and search through that medium, so that you truly obtain a guru. And do not wander at all for it, if you want a guru.

What should someone afflicted by abhichar do about finding a guru?

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 second thing that comes, he says, is that you want to do some mantra sadhana, or you are afflicted by abhichar or badha of some kind, and for that you are searching for some guru to be found who would give you some mantra and include you in his own guru parampara. Even then he would say that first of all take the refuge of Bhagavan Dattatreya. Or look according to your regional tradition at which gurus are most famous there in the sadguru swaroop, who have recognition. And holding them as guru, go to their samadhi sthal. Whatever siddh peeth of theirs there may be, go there, and go there again and again and pray. They will show grace; they will show grace indirectly. They will even come before you and you will not come to know it. This happens in very many people's lives; people share experiences and say that an experience of this kind occurred.

Why should you not fixate on a physical guru?

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.

Physically you want a body made of the five elements, he says. Know that the guru tattva is above that. That guru tattva is above the panch tattva, and it is spread through the whole brahmand. Without gurutva you and I cannot even move. For walking, it is needed. So what you must do is search for the guru through this medium. Then you will get gurus.

Whom should you hold as guru until a guru is obtained?

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.

Until a guru is attained, he says, you have only to hold on to some one swaroop in the form of guru and walk with it. Which swaroop? Whether you carry Bhagavan Dattatreya, or take any one Nath from among the Navnaths, or take the eighty-four siddhas. According to your region, take whoever seems very attractive to you, whoever seems a siddh purush. If you are from Uttar Pradesh, then Devraha Baba — there will be no more capable siddha yogi than him — hold him, or hold Guru Gorakhnath ji, and walk. Carry them; their mantras too are given on the channel. Walk in the guru parampara with Telang Swami, that yes, he is your guru, until anyone is found. Carry Lahiri Mahashay. There is Baba Neem Karoli, carry him. Hold some one such siddh purush as guru. If you have difficulty accepting these, then accept Brahma, Vishnu and Mahesh. But accept such a mahashakti as will unite you with your physical guru.

Should you ask someone to make you a disciple?

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.

A guru is to be searched for in this way, he says, and not by going to someone and saying: make me your disciple. That you should absolutely not do. Whatever is truly to happen will then happen of itself. And if on hearing someone's words you feel that yes, one should walk with them — as many people say to him that they want to walk with him — then be at ease on this point, that it is not so that only by taking diksha here will you be able to go forward. The path they show here will be the path by which your welfare occurs. Things that would bring harm are not told here at all. So go forward without worry. When a time comes in life, a physical guru will also come — because people are stuck fast on the physical guru. He says again and again that materiality lasts only as long as the body of five elements lasts; try to think a little beyond that.

What does he say diksha has turned into?

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.

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

When will you actually need a guru?

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.

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. For instance, you are not doing the sadhana of the Mahashakti; you are not doing the puja of Bhairav ji, of which five or seven sadhanas, each thing, the Hriday Path and all of it has been explained here, each single thing given, how and what to do. You do not have to do all that. You want to do a tamasik sadhana of Bhairav ji. You want to do the puja of the eight veers of Bhairav ji, of the Ashta Veers, where all eight veers are worshipped. You have come to know that process from somewhere, heard it somewhere, learnt it from somebody — although there are not eight veers but sixty-four veers — but you heard it somewhere and a wish arose in your mind to do puja by that method. Then if you read all those things from some book, from the tantra magazines that are published monthly, and do it, you will get stuck. Then you will run into difficulty there.

What makes the eight-veer puja impossible from a book?

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.

Because its vidhi-vidhan is such, he says, that at the very least, if there are eight veers and you go by the paddhati of tantra, then at least there will be three mudras for one veer. So you will first have to learn twenty-four mudras — by which mudra whose avahan takes place. It may be that two veers have the same mudra, it may be that each one is different. That is exactly why you will need a guru there.

What is the difference between playing with Shakti and with her gana?

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.

When you play with shakti, he says — not 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 all this is to be done by you, if you have to go into all these things, then search for a guru. Then you need such a physical guru — and for that too use these very things, so that you get some right guide.

A guru is not fifteen or fifty thousand taken 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.

So that you get a right guide, he says, and not that they merely had you do bol bam, took fifteen thousand, fifty thousand for a diksha, made a story of it and it was finished. Handed over a mala, keep doing japa, it is done. No. When you go to perform kriyas, when a shakti connected with a kriya is awakened — tantra as it is really done in this manner, where each single shakti is awakened and seen, by those who do it practically and do all these things — now you have to do all that, then you need a guru, and then do it.

What should a householder aiming at moksha keep primary?

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.

But if, while remaining a householder, you have kept as your life's purpose that you must go towards moksha, towards mukti, then here keep bhav primary; kriya will not be primary here. He says again and again that in tantra kriya is primary. Bhav is not primary, bhakti is not primary. There, if something goes wrong, there will be trouble immediately.

Can you do kapal-related kriya or bring shamshan earth home on your own?

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.

Now for the kriya connected with the kapal that you are going to do by the tantra process, he says — in the way in which all of it has to be done and what is to be attained — for that you will certainly need someone. If without knowing you pick up the earth of the shamshan and bring it home and do it, then there will be trouble, will there not? For that someone is needed who will explain all the kriyas to you. So you will not be able to do it by reading from YouTube, Facebook and magazines; there you need a guru. But there is no need to go that far. If you are beginning, do not go that far from YouTube. Understand the initial kriyas properly and do them; when the grace of the guru mandal comes, everything is obtained.

Does every sampraday have a guru mandal tradition?

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.

Now understand one thing, he says. Whether it be Shakta, Kaul, Shaiva, or the Nath parampara — in all the different panths that have formed, the sampradays that have divided off in a separate way — in all of them there is one tradition of the guru mandal. The puja of the guru mandal takes place. In some places, in the avaran pujan of the guru mandal, there are nine avarans. In some places there are up to sixty-four avarans. There is what is called a maha siddh peeth — there is a mool peeth, there is a siddh peeth, there is a maha siddh peeth. In a maha siddh peeth the puja of sixty-four avarans is done; eight hours are taken in that pujan. Those who have come to know all the things very fully do it.

The illusion to break is 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.

He is telling all these things in a general way, he says, so that this illusion should go out of people's minds: that there will only be a physical guru, and he 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 is trying to tell them exactly that: please do not get stuck only on guru, guru, guru, a physical guru who has two eyes, one nose and two ears. Rather, attract towards yourself those tattvas of the guru mandal which are scattered right through this whole brahmand, in place after place.

Do the sadhanas given on the channel need a guru?

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.

The sadhanas that have been given before you all — do all of them, do the initial sadhana. Of as many sadhanas as have been given on the channel, leaving aside one or two sadhanas, there is nowhere any need for a guru for you. There is no need of a physical guru, nor is there a need of one who puts a mantra into the ear. For those mantras, a guru is needed.

What exactly is a guru needed for?

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.

What is the need of a guru? That he should make the uccharan clear — that here in the uccharan there is a beej, so how the pronunciation is to be made in the beej. For that a guru is necessary there. There a guru is necessary for you. If there is a shanka in your mind, a sanshay, that is why a guru is necessary. As, for instance, a doubt of this kind stays in your mind about whether or not to attach Om in the Navarna — the guru is there for that. The meaning of guru here becomes: one who removes your doubt and misgiving.

How does one become free of doubt?

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.

That is why it is necessary there, he says, and there they become so. So that you may be able to do sadhana free of doubt — and how will you become free of doubt? By knowledge. Who will give knowledge? Physical gurus made of the five tattvas are not the only ones who can give it. You have other fields.

What do the books say about taking a mantra out of a tantra granth?

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.

Now here one matter arises, he says: if a person does japa of any mantra lifted out of some book, lifted out of a tantra granth, then about that very many things are written. That you will get punishment, that you will get suffering, that a dosha will attach to you in this manner. Fifty kinds of things have been told.

What is the rin that forms when you take a mantra from someone?

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.

He mentions that he himself keeps giving sadhanas on the channel and people are doing them, and that although he will certainly put a separate video on it, today he wishes to say it clearly: it is very necessary to become free of the rin dosha, of the rin that gets loaded on. Wherever we lift a mantra from, under whosoever's guidance, whatever vidhi-vidhan we perform, a rin is formed between the two of us — what is called rinanubandha. When you study in school and college and take knowledge, there we pay fees. Here we are not making any exchange of a fee for the knowledge, but since we are going into this parampara, going into this process, its price ought to be given. So what price will you give?

What clears the rin dosha for a sadhana taken from someone?

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.

Whenever, from wherever, you do any sadhana — not only from this channel, from anywhere at all — then in the name of the person from whom you took the sadhana and are doing it, light at least five ghee lamps in the temple of Shiva ji on the first day of the sadhana and on the last day, so that rin dosha does not occur. The second work: in that person's name, feed at least sava kilo of grain, or anything at all of food and drink, to living beings. Whether you feed a dog, a cat, a cow; whether you feed a sheep or a goat; whether you feed a human being. This much should be done. What will happen by it is that rin dosha will never come upon that person or upon you.

He tries daily to put food into some creature's mouth before his own

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.

He tries every day, he says, that before food goes into his own mouth, food should go into the mouth of some creature — because he too does not know how many people are doing the many videos there are on the channel, so rin dosha is attaching to him as well. So it is between the two of us: he is doing it, and they should do it too. What happens by it is that it may be that a fruit which was to be obtained a hundred per cent is not obtained for this very reason; and when we do this work, then that fruit will be received in full. One should walk on freeing everyone of rin dosha, and go forward.

In Gupt Navratri, is a Navarna mantra anushthan better or a Saptashati path?

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.

Asked, in Gupt Navratri, whether a japa anushthan of the Navarna mantra will be better or a path of the Saptashati, he says that when you do the Saptashati path you should do it by making samput with the Navarna mantra. The whole vidhan of the Saptashati path, in which manner it is done, has been explained on this very channel in a live, with the entire granth of the Saptashati shown. It is live on this channel under the name Saptashati Sarvasvam; whoever wishes to do the Saptashati path should please watch it. Those who cannot do thirteen adhyayas in one day should do the Saptashati path in the Mahavidya krama. The full vidhan of that too has been given.

Can the Durga Saptashati be recited 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.

There was a question, he says, about what happens if we recite in Hindi, that difficulty arises there. There is no difficulty at all. If you wish to do the path of thirteen adhyayas in one day in Hindi, you can do that too; the same vidhi will remain in it, do all the things in Hindi. Recite the Kavach, Argala and Keelak in Hindi too; then recite the thirteen adhyayas in Hindi; recite the three Rahasyas in Hindi as well. If you do it in the Mahavidya krama, that is if you do the path of thirteen adhyayas in seven days, then in that too recite in Hindi in this same manner, reciting on the day on which two adhyayas have been laid down in that way. The complete vidhi-vidhan is in a playlist they have made named Navratri 2022, in which each single thing has been given.

How should the havan be done if the path was in Hindi?

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.

Now the question comes, he says, that we have done the path in Hindi, so how should we do the havan? Do the havan with the mantra, with the mool mantra that has been given. If nothing comes to you, if no mantra comes to you at all — he says again and again — then bring the first mantra of the Argala into your life. If nothing at all is happening, take that into your life. The mantra is: ओम जयंती मंगला काली भद्रकाली कपालिनी दुर्गा क्षमा. Take this into your life, and do the havan with that and the japa with that.

Can a beej mantra be japped while walking about?

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.

A question was coming again and again in the group, he says: how should we do mantra japa if for some reason we cannot do puja-path and are going somewhere? Can we do japa of the mantras we do — beej mantras and so on, the Navarna mantra — while walking about? It is the naam mantra whose japa should be done. For this too a separate video has been made on how and what things are to be done, and it will be put up 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 described, which have viniyoga by vidhi-vidhan, which are to be japped with a mala and with a prescribed direction and so on — never at any time do a walking japa of such a mantra.

Which mantra can be japped while walking about?

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.

Japa of the naam mantra is done, he says. If Durga ji is your ishta, then you can do japa of Durga ji's name, of the first mantra of the Argala. There is no need to attach Om; if you attach it there is no difficulty either. There is no need to get entangled so much in that — do it comfortably. When that mantra sits in your mind, it will keep running as you walk about. You can do that one, because at maximum it is a naam mantra: there are eleven names of Bhagavati in it. Do its walking japa; take it into your life. Practise it, and in two or three months such practice will happen that the mantra will run even in your dream.

What comes of lighting a lamp daily at the Tulsi and the Shami plants?

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.

Tulsi ji is worshipped in home after home, he says, and the Shami are destroyers of the enemy. One should not understand them only as Shani Bhagavan's — that the Shami tree is worshipped only for the pleasure of Shani Bhagavan. 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 make ahuti of black sesame or do deep daan to Shani Bhagavan, then if you put in and burn dried Shami wood, that gives a very great effect. So at home, along with Tulsi ji, the Shami tree, the creeper of Aparajita, the kaner tree and the tree of the gudhal flower — all of these should be planted.

What should someone do whose work simply is not getting done?

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.

To those whose work is not getting done, he says, he makes a request: catch hold of some one sadhana. Which swaroop do you wish for? In which swaroop is your mind settling? That very day he will try, between nine and ten at night, somehow to put up a video; and one video already exists which concerns the first mantra of the Argala, by which eleven shaktis including the kuldevi and the yoginis become siddha. Please bring these two sadhanas into your life. Whatever abhicharik problem there is in anyone's life, however great an abhicharik problem is not being cut — do not be very troubled about it. Do not waste money, do not waste time; but bring these sadhanas into your life.

Why does repeating a name again and again work?

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.

Are you understanding why, he asks. All day, as in Abhishek ji's question, let us suppose that we take his name in front of him all day. Again and again we say Abhishek, Abhishek, Abhishek. My attention may not be towards him, but whenever Abhishek ji passes he hears that yes, this Rudransh who is sitting here is saying Abhishek, Abhishek, Abhishek again and again — morning and evening he is doing Abhishek, Abhishek. He will not hear for one day, will not hear for two days, will not hear for six months. At some time it will occur in his mind: this fellow is taking my name so much. And that moment, when you are doing sadhana of these two or three mantras, when you do two or three kinds of sadhana and take their name again and again, and once they cast a glance of grace — then the enemy is not doing much there, tantra-mantra and bhoot-pret are not doing much; once the glance of grace falls, what will come out of the mouth of the greatest tantric you cannot even imagine.

What should you do if you cannot yet fight all your enemies?

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.

So please trust those ones, he says, and wait for that time. Do not get flustered. When you do not have the capacity to fight everybody, do not hurry.

Why does the suffering not stop even when Hanuman ji or Bhagavati is worshipped?

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.

One brother had sent a very good message, a personal message, he says: that the tantrics, whoever the enemies are, take the end of all our things and keep doing it again and again; but whatever process we perform, whether of Hanuman ji or of Bhagavati, we only get suffering. We are not getting release from it quickly, so in such a state what should be done, as the trouble is increasing greatly. Do you know what the difficulty here is, he asks. Because 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. So in the field of the kriya of tantra there is a time bounding, and until that kriya breaks it will not happen, and you will not be able to take its end.

Why does an abhicharik tantric outlast the person he has attacked?

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.

As soon as you go to take its end and as soon as you get the end — he asks them to listen to the two or three earlier videos — the abhicharik tantrics are very active. You are not that active. You will do puja-path 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 fully who is doing what from where, how things are going. They keep a whole chowki upon chowki of bhoot-pret seated — this puja, that puja; their whole group is tied together. Very wrong people, he says, do grouping very well; good people are not able to.

What happens when you begin Hanuman puja against an active enemy?

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.

As soon as you do something from here — a chowki of Hanuman ji is seated, all right, now we will do Hanuman ji's puja. You did puja on the first day; they came to know that yes, all right. There you will feel a little relief. From this side they will do four or five such works. They will not do it 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 becomes impure even for a little while, unclean — something will happen.

How long does it take for the shakti's grace to build?

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.

It is Kaliyug, he says. The body too is like that, and at present your energy capacity has not been built up, being new to it, such that you could bear whatever prayoga the enemy performs. That state comes afterwards. It takes a year and a half, two years, three, three years continuously with full shraddha and vishvas; only then is the grace of the shakti like that.

Which short sadhana does he say everyone should keep done?

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.

And some momentary sadhanas, such as the Rudragan sadhana, he says he mentions again and again: everyone should keep the Rudragan sadhana done. The grace of Bhagavan Shiva and of Narayan, both, is obtained in such a way. You will not come to know when and where in life its need may fall.

How do the attackers work psychologically?

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.

So when the enemy does it, because your body has not reached that capacity, you will be shaken. Now some other member of your family has fallen ill, and then you will leave the puja-path. You will not be able to reach that far, and you will keep becoming negative. So in one way they play all these games psychologically. They are quite strong. They are not like you; they will not accept defeat so quickly. Even if you break their chowki once, even if you do everything and finish it off, the tantric enemies of this kind of nature will keep doing it until they die, or until some scandal befalls them.

Isn't incense in temples a loss to dharma, given bamboo may not be burnt?

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.

Aditya Raj ji's question is that the burning of bamboo has been prohibited, and nowadays in all small and large Hindu temples there is agarbatti — is there not a loss to dharma from this? He answers that on this very channel there is a video connected with this subject. In it a good many small points have been explained; please listen to it once.

Can a guru hold you up when you fall very low?

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.

When the grace of the guru comes, he says — and in truth, if he is to say it, the grace of the guru mandal — then all these things become negligible. A person who is spiritually powerful never loses to any of these things. The circumstances may become anything at all; he will weep, he will certainly weep. His weeping is seen only by his gurus, and it is they who set the crossing in place.

How far can a physical guru actually help?

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.

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

What does he say about initiated people who never see their guru?

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.

Among those listening there will be many who are initiated, he says. How many will be such that after taking diksha they were not able even to see the face of their Guru ji. This happens too. The diksha was taken and the Guru ji is simply not to be met. Even for meeting, an appointment is needed. So the diksha happened — what of it? People are roaming lane to lane having taken diksha. What is the profit of such a diksha? We will go to those to whom, in whatever moment we call them, they come. And for that the grace of the guru mandal itself is needed, which he told all of you at the beginning. Walk by that vidhan, he says — that moment upon moment the guru gives support; and not that for every single thing he only tells you to do this vidhan and that vidhan, and give this much money and then the further vidhan will be told.

What is a tantric bandhan and how is it done?

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.

Look, he says, at any kind of bandhan in tantra. The methods for bandhan are such that it is not necessary that the bandhan be done by coming near you. When at the start a person does not know all these things, then people do bandhan even by giving prasad. What is the meaning of bandhan? That our aura becomes polluted in a way. The auspicious shaktis are not able to give their effect. And in truth how would the auspicious shaktis give their effect? The quantity in some one of our shatchakras will be increased, so that somewhere, to put it one way, an unbalancing will occur in the body, and we will not properly get that effect.

How can you tell from the nadi that a bandhan has been done?

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.

In the videos put up concerning swapna vidya, he says, he has explained how the nadi is to be examined and how the subject 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 is made it will not run quickly. Difficulties will begin.

Why does a bound person become agitated in a temple?

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.

And whenever a bound person, on whomever a bandhan of this kind has been laid, comes into the contact of auspicious shaktis, he will be greatly agitated. If he goes into a temple he will flounder there; he will have difficulty there. Why will he have difficulty? 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.

What are the two best remedies for any tantric bandhan?

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.

For freedom from bandhan, he says, the most ordinary case — for any kind of tantric bandhan in your body — there are two best remedies. The first is that you 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 your whole life. No tantric will be able to do anything. Once the energy is formed, once the bandhan breaks, you will keep doing that anushthan again and again; things will then become in your favour.

Somebody has done a tantra kriya in the house — what should be looked at first?

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.

To India Vikas ji, whose house has had a tantra kriya done in it, he says that very many remedies have been told; please look at the channel once. If it is not understood after that, certainly ask how it is to be done. Whenever a tantra kriya has been done in a house, the first question is whether it has been done only on the house or whether it is upon the members. Is it upon some one member, or is the trouble throughout the whole house?

What two kinds of case does he see when tantra has been done on someone?

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.

Do you know, he says, when tantra vichar happens upon somebody, 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 from getting things done. So many ojhas, sokhas, gunis, tantrics, Pandit ji came to the house, performed an anushthan and went away, and no difference at all is being made.

Why do the remedies keep failing for such a person?

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.

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

What happens when you abandon a genuine practitioner too early?

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.

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

What does an uchchatan kriya do to the mind?

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.

The biggest thing, he says, is that if the kriya of uchchatan has been done, then your mind will not settle anywhere in any case. You will not be able to trust anybody. If you give even a hundred rupees to someone to light 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. You will not be able to do anything at all if the mind stays unsettled.

What should one do once one is sure abhichar has been done?

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.

Therefore, whenever abhichar occurs at home, when this thing enters your intelligence that abhicharik things have already happened. Do not become psychologically disturbed; rather, if in reality these things are of this kind, then accept it and fight. Have that much capacity within yourself that you make war. Where will that come from? When you understand things, when you know them. He thinks that by listening to the many videos of this channel that concern tantra, you will be able to understand each thing, and the whole matter will become clear. After that, fight. Everything has been given.

Hanuman did great works on Ram's name alone, and still people place no trust in 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.

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

Asked what they have done, people now start 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.

Nowadays, he says, if we ask someone which sadhana they have done, the first thing that comes is either that they have already done the sadhana of Bhagavati Baglamukhi or that they have already done Pratyangira sadhana. They begin such great sadhanas straight off. It is from right here that the difficulties also come.

Why is there such an attraction to siddhi?

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.

The attraction for siddhi is there, he says, because in truth we want siddhi so that this word should reach among people that this person has a siddhi — for the satisfaction of our own mind. So that one's own ahankar is satisfied, is made strong. That people should say of us: yes, this one has a siddhi.

Can khechari vidya be taught by speaking?

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.

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

Is there dosha in acting against wicked people of one's own family?

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.

Asked whether there is any dosha in treating the wrongdoers of one's own kul who become obstructors on the path of dharma, he answers: whoever does any wickedness on the path of dharma, in whatever manner he may do it, whether he does it by tantra or by another manner, no dosha of any kind attaches from performing any kind of kriya upon him. There was such a question from a person who had messaged, he says: if a karma such as marana is performed upon a wicked person, does any dosha attach from it or not? If a person snatches your woman, seizes your wealth, does kriyas of this kind, brings suffering to your honour and respect — then there, in performing the vilest of vile processes of tantra, no dosha of any kind attaches. Because somewhere you are fulfilling your own dharma.

Must the Datta Mala Mantra be japped twelve hundred or twelve thousand times in one sitting?

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.

Asked whether twelve hundred or twelve thousand japa of the Guru Datta Mala Mantra in one and the same sitting is necessary, he says no, it is not necessary, but if you do it, it is good. Do japa of a hundred and eight daily. And walk with a sankalp of at least five to seven days; if you take eleven days it is better. 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 it, if you make it a habit — you will not be able to do it at one time; if 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.

How does one free a person from alcohol and other intoxicants?

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.

Do you know, he says, that in today's time if you wish to free someone from alcohol, the biggest thing that this becomes is that there are two kinds of thing here. One is that some person has got an addiction in the ordinary way; there the subject becomes different. The second is where there is an abhicharik kriya. In an abhicharik kriya, if you make him leave it with a jerk then too his head is in difficulty; and if you go on cutting it away, then know that at the root such bad tantra is involved that when the person leaves alcohol, on account of it some serious illness will certainly come in his body, because things of this kind have already been done to it. That is why, when people ask him for the cut of this tantra, he does not clarify this thing — because even if it were told, how would they do it? Those things become so different. And truly speaking, these are malin kinds of tantra.

How can the Datta Mala Mantra be used to free a troubled person, through abhimantrit prasad and uchchatan of a thing?

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.

The best thing, he says, is that if there is trouble now — if, for instance, you have done eleven thousand japa of the Datta Mala Mantra — then abhimantrit prasad and so on with that very mantra and feed it to them. For uchchatan, the uchchatan of a thing also happens. The process of tantra works upon anything at all. This is Mahatantra. So with this mantra, the Datta Mala Mantra, take the thing that the person concerned likes; let us take it that he must be eating food.

What is the sendha namak prayoga?

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.

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

The prayer over the salt asks Bhagavan Dattatreya for that person's uchchatan from the thing

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.

Do this process and see, he says. All that has to be said there is: He Bhagavan Dattatreya, show such grace that this person's uchchatan from this thing takes place. You are doing this thing on the path of dharma. When you do it and see, then as that salt finishes the person will become uchchatit. In this way, all of you who are listening — whoever in the house is going on a wrong path, if you are a sadhak you can use these things in this manner. You do not need to go to anyone else; become capable yourself and use it in this way.

Abhimantran and yantra processes are withheld because capable people do not come to YouTube 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 process of doing abhimantran, the use of a yantra and so on that there is, he says he does not tell it for the reason that people capable to that degree will hardly come to YouTube searching for this. And even if they learn it, will they do it? They will only listen and move on. Those who have to do it really do ask, and they do it too.

A Hindi Saptashati path follows the same order as the Sanskrit, whether done in 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.

To Shreyas Kapri ji, whose question was about the vidhi for doing the Saptashati path in Hindi, he says he has given the answer and repeats it. The Saptashati path in Hindi is to be done in the same manner as the vidhi is for doing it in Sanskrit. If it is done in one day, then Kavach, Argala, Keelak, the thirteenth adhyaya and then the three Rahasyas. If you cannot do it in one day and have to do it in seven days, then the vidhi of the Mahavidya krama path is that the first day is the path of the first adhyaya, the second day the second and the third adhyaya, and it will be done in that way.

Are shraap uddhar and utkeelan needed for a Hindi path?

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.

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 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. Being free of worry, even if you do it this way Bhagavati will accept the puja, because here bhav will be primary for you rather than the mantra.

What is the difference in bhav between Sanskrit and Hindi recitation?

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.

The bhav that comes from doing uccharan in Sanskrit comes in a different manner, he says. Things are mantrokta; the hair of the body stands up. And the same thing, when you do it in Hindi too, is there — because there bhav is primary. When you recite the passage that Bhagavati, drinking madhu, said that you may roar for a moment, after that I shall drink your blood — then the bhav that arises within you as you say it, when every hair stands up, by that bhav Bhagavati is pleased and shows grace. So do not remain in this illusion that if you recite in Hindi you will get no fruit. Jagdamba will show just as much grace, and by her grace alone you will become able to recite in Sanskrit as well. When that Bhagavati Vidya Datri gives you the grace of even one blade of grass, the uccharan of Sanskrit will begin to come clearly.

What can happen to a sadhak with the Saptashati over time?

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.

A time also comes in a sadhak's life, he says, when even the seven hundred mantras of the Saptashati are learnt by heart. He becomes able to recite without looking. There will be many sadhaks here too who sometimes see in their lives that when they recite one mantra again and again, at the time of sleeping that mantra is seen on their forehead. This too happens. So when do these things happen? When those shaktis show grace, when that mantra dissolves into your body and mind. Therefore, free of worry, do this process.

What is the most powerful mantra of Narsingh?

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.

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

Can Guru Gorakhnath ji be worshipped as guru?

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

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

For a sava lakh Navarna anushthan, are the navagraha and shodash matrika mandals needed?

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.

If you are going to do the anushthan of sava lakh, he says, then at the least, if nothing else, do certainly light an akhand deepak. On the second thing asked, about the navagraha mandal and the shodash matrika mandal: if you do ghat sthapana, then do the puja of every one of them on that very ghat. There is no need to make separate mandals. Do the shodash matrika pujan on the ghat itself; do the navagraha pujan on the ghat itself. You can also do it by that vidhi, and do the daily puja on it. Do the puja in name only — say नवग्रहेभ्यो नमः यथा उपलब्ध उपचारम् समर्पयामि and offer just one flower. But do certainly offer it by their name.

If you do ghat sthapana once, are you bound to repeat it?

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.

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

Can a householder keep a conch in the puja, or only a pandit?

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.

There should be a shankh in every home, he says. A shankh and a ghanti should be in every single house. And do not keep a small tinkling ghanti; keep a good bell that you catch hold of fully and ring well, one fit to be held with a whole fist. Keep a good bell, and keep a shankh too such that you know how to blow it well; everyone should blow the shankh. For women there is a prohibition at different times, because a different effect falls on the body; men can always blow it.

Once several stotras are made siddha, must all be recited daily?

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.

Of as many stotras as you make siddha, he says — suppose a person made the path of the Argala Kavach and so on 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 have become siddha. If you do not get time daily, then take the name of every devi-devata whose kavach or stotra you have made siddha, and certainly do their path on some one day in the week. If Bhairav ji's is to be done, do it on Sunday, one day's path in the week. The Dattatreya Mala Mantra of Guru ji, do it on Thursday. It should be done once in the week; and then a yearly havan should certainly be done at some time or other.

How does one make a devi or devata one's 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.

To the question of how to make a devi-devata a guru, he says he has clarified the subject before: whomever you make a guru, to make the guru mandal a guru is the easiest. Because somewhere it is by our devi-devatas that that shakti-siddhi or that tattva has been granted, such that in the guru swaroop they pervade this whole brahmand, and pervade the environment in which we are living. So make them your guru; the best will be to make some one shuddh purush your guru. All of their names, he says, he will make separate videos of, one by one, for all these gurus, with the full mantra vidhan, if people want it. Do not wander about for a physical guru.

A gaddi has come by Ma's grace but the rules are not known — what should be done?

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.

Keep one thing in mind, he says to Neelam ji: first of all, if a gaddi has come, is it a traditional one of the guru parampara? If your mother has given it to you, then the vidhi-vidhan will already be running, and you will run that same one. Secondly, if you wish to take it forward, to hold a darbar and so on, and you are not at all established, 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 own siddhis. The second thing is that according to him, or as his experience says, the holding of a darbar is a subject that becomes somewhere a very great obstruction in the progress of a sadhak. If you only wish that grace should come upon somebody through the gaddi and his welfare should happen, then along with that such sadhanas should be done, or such a vidhi-vidhan kept, so that no obstruction of any kind is made in your progress. Run it in that manner.

What bhog should be offered when Kali ji and Bhairav ji are worshipped together?

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.

Any sweet thing at all can be offered as bhog, he says. 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, laddu and so on. Daily, raisins, cashew or whatever you are able, patase; and daily laung and elaichi should certainly be offered.

What is a tamasik sadhana?

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.

The meaning of tamasik sadhana, he says, is that in which we use maans, madira and so on. As the sadhana of Bhairav ji is, or as in the sadhana of Bhagavati Bagla the ahuti is with madya, that is with madira. There are very many shamshanik sadhanas in which havan is done with the liver, with all these things, with maans and so forth. That became a sadhana of tamasik nature. As for tamasik bhog, if you go towards the Bengali side, there even Lakshmi ji is offered a bhog of fish.

A Dattatreya sadhana missed at Makar Sankranti may run 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.

Asked by Anil Sonara ji, who could not start the Dattatreya sadhana at Makar Sankranti because of Covid, whether it may be started at Pratipada, he answers absolutely. Do it from the Gupt Navratra up to Poornima. Do the sadhana from Pratipada up to Poornima.

What happens when village devi-devatas are made siddha?

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 devi-devatas that people make siddha in villages are laukik devi-devatas, he says. 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 they depend on very many things. That subject becomes altogether separate; he can tell it when the whole subject is made clear. Bandhan will certainly happen, he says — it is not that bandhan will not be possible.

What remedy does he give for a long and healthy life?

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.

To Sursen Sudhanshu ji, who wants a long life and to stay healthy, he says: adopt the yoga marg. Bring in the mantra-related sadhanas that are done along with the kriyas of yoga, while walking on the yoga marg. If you cannot do that either, then learn to do whatever your mool mantra, guru mantra or ishta mantra is by the pranayama vidhi. Pranayama alone is not to be done, nor is mantra japa alone to be done; if you walk having brought the two into harmony, then it will happen. 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 as well.

What if something plays in the body and does not let you do japa and puja?

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.

When it is playing in the body and not letting you do puja, he says, you should first of all take the help of somebody or other. There you will not be able to do it from yourself. When a jagrat thing comes upon the body you will not be able to do much, and if you do it at all, then do it not at home but in a temple. The prayoga of Hanuman ji is the best in this. The vidhan they have given on the channel. If nobody is being found for you, you can get release from 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 some other person.

What if a family member is the one doing the abhichar?

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 biggest thing is, he says, that if some person of the family himself does an abhichar karma, then the situation becomes quite different. If you are living in the family along with the one doing the abhichar kriya, then it will become very difficult there. Then you will simply not be able to do anything at all. How will you do it?

What should be done if a dead person troubles you?

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.

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

Can Kamakhya and the kuldevi both be worshipped in Gupt Navratri?

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.

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

Can the Kavach, Argala and Keelak be in Sanskrit and the adhyayas in Hindi?

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.

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

Is a video possible on the pran pratishtha of a shivling?

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.

The pran pratishtha of a shivling is not so easy, he says, and it is not done like that. You should have the whole vidhi-vidhan performed if the pran pratishtha is to be done in a temple. Then it is possible only when a pran pratishtha is happening somewhere and a video is shot and put up. If you are asking for the home, that is a different matter. At home there is no need at all for a pran pratishtha. To Shubham ji, whose dead household member is the one troubling him, he says his last rites and so on will not have been performed by vidhi-vidhan; please get all those vidhi-vidhans done properly.

How should a pishachini be brought under control?

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.

To the question of how to bring a pishachini under control, he asks Sachin Kumar Bhopche ji why a pishachini has to be brought under control. Is there some difficulty, or have you fallen into the business of making things siddh? Do not get into any of these things. Get free of them. Bhoot pishach nikat nahi aave, Mahavir jab naam sunave — where are all of you falling into?

Which Gayatri works against a Brahm shakti?

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.

Let him say it clearly, he says: against a Brahm shakti the Gayatri never works at any time. This is a subject of tantra; it is not a Vedic subject. As for the ordinary Gayatri — in today's time nobody has so much time that he could do a samput path of the Gayatri and the like, or the vidhi-vidhan path of the vijatmak Gayatris, because everyone has to do his own work and trade and then do all these things after that. So if by the process of the Gayatri, by the mool Gayatris, you wish that the Brahm should be settled, then in the present time his own experience has been quite different, and quite different from what is written in books that all of you read or hear.

Brahm Pishach Prapanch, on grihasthatantra.com, covers this subject

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.

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

How will you know that the grace of the guru mandal has come?

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.

When the grace of the guru mandal begins to come, he says, he has clarified all those subjects. The first thing is that you will come to know of the grace first of all through a dream. At the time of the Brahma muhurta you will get darshan in a dream of some swaroop of that kind which is connected with the guru. Again and again you will see one and the same purush; again and again you will see yourself in some one temple; you will hear something from somebody. Directions will be given to you by some person. From that you will come to understand that the guru mandal is showing grace upon you. Indirectly they show a great deal of grace; the direct is one matter for an ordinary sadhak.

Is there anyone in Kaliyug who has had Bhagavati's darshan?

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.

Asked whether in Kaliyug there would be someone to whom Ma Bhagavati has given darshan, alive, he answers: absolutely, there are. To the comment that one who gets a siddhi done will hardly be found, that a thousand will be found who increase a siddhi and a thousand who bind, he says it is quite right. Because envy is greater.

Can anyone do the Aghor mantra?

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.

Yes, he says, there is no such difficulty in doing the Aghor mantra of Shiva ji. Be free of worry for it. In the Panchanan mantra of Shiva ji, which is the five mantras of his five faces, you do not need to think anything of any kind. Whether you do the Ishan mantra, the Vamdev mantra, the Tatpurush, or the Aghor — do whichever you wish.

What can be done when a pishachini is troubling badly?

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.

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, then a tremendous prayoga of the Narsingh Satakshari has been given; do it by vidhi-vidhan. And if you feel that it is dominating a person's body a great deal, then use the Narsingh Satakshari and the Datta Mala Mantra jointly.

When should the Rudragan sadhana be done?

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.

When there is a grahan and yet there is no grahan for you — that is, an eclipse is falling on the earth but its effect is not in your region — only then should the Rudragan sadhana be done, he says. Someone had just messaged that an eclipse is falling in the month of April, asking whether it can be done in that eclipse. He says they will look and update it quickly.

Which Mahavidya should a worshipper of Hanuman ji and Ram ji do?

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.

You can do puja connected with any Mahavidya, he says; it is not that you will choose only some one of them. If you are asking in this way, then you can do that of Bhagavati Mahavidya Tara sattvically, and can recite her Ashtakshari and so on; or do that of Bhagavati Kamala. If you want it among the Mahavidyas, then in an ordinary way you can do Bhagavati Kamala or Bhagavati Mahavidya Tara. In any case, you can do any of them.

Does Mahavidya sadhana require patrata or not?

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.

About what is said concerning Mahavidya sadhana, two statements arise. One is that for Mahavidya sadhana no patrata of any kind is needed. And the second is that a very great patrata is needed. When you are bound in a bandhan, at that time when you go to do it, then you have to see everything — what the parampara of your kul is. This has to be looked at because the need for it will arise in the present time. When the granths were written, it is not known whether all these things were looked at or not, or the sort of people who described it. But in the present time trouble begins to occur.

Why must the kul shakti be checked before an ugra sadhana?

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.

Because in the house, he says, people who seat a bhoot-pret and worship it in the form of a kul devata — after that, if you go to do a Mahavidya sadhana, the Mahavidya will bind you, will she not. So there will be trouble. That is why it should be seen in today's time. Before doing 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 the shakti of your kul, brother — who the shakti of the kul is. Otherwise your living will be made hell. If the kul shakti is some bhoot, pret, pishach or Brahm that has been seated and worshipped, and you go to do a Mahavidya Baglamukhi sadhana, then there will be trouble. That same Brahm will thrash you and will not let you do the sadhana either. Then you will say that you did Baglamukhi sadhana and harm came to you.

Is there a sadhana for obtaining a siddh guru?

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.

Asked whether there is any sadhana for the attainment of a siddh guru, he says absolutely: do the seva of the Datta Mala Mantra. Do the Datta Mala Mantra continuously — a hundred and eight days, a hundred and eight times daily. Do it at night.

How will you know which siddhi you have?

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.

When there is a siddhi, he says, it will itself become known. If there is a siddhi, you will come to know of it. Whether the grace of a siddhi is upon you or not is a separate subject. But if you are saying siddhi, then plainly — what is the meaning of siddhi? A siddhi does not have to be found out. A siddhi stays pratyaksha. He also says that yes, sadhanas are given to be done, not to be looked at.

Which is Sri Krishna's mool shakti?

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.

Narendra Meena ji has asked a very good question, he says, and notes that in one video he had said that the mool shakti of Sri Ram is Ma Tara. It will surprise you to know, he says, 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 capable of all in producing maya.

Who is Nandaja?

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.

In the Yogamaya swaroop, Nandaja, who is called the sister of Krishna Bhagavan, is seated as a gupt shakti peeth in the Vindhya region. About her you will hardly find anything to know or hear anywhere. Only when we read in the Murti Rahasya does it come there; this mantra, the first mantra, is 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.

Needles seem to prick all over the body and the medical reports are normal — is it tantra?

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.

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

The body vibrates a great deal during mantra japa — what should be done?

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.

Vibration is happening a great deal from doing mantra japa — that means that the muladhara has already been disturbed, he says. So first of all do this one thing, DK Siddharth ji: do not do mantra japa; you should not begin straight with mantra japa. If you are doing mantra japa on a mala and so on, then do not; and somewhere there is an effect of sthan dosha, which you should know.

If mantra japa cannot be done safely alone at home, what should be done instead, and where?

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.

Going into a temple, he says, if there is a temple of Shiva ji, do the Shiva Raksha prayoga that has been described there; and if you cannot do the prayoga, then do the path. If you have to go into a temple of Hanuman ji, if 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, then if you wish do the sadhana of the Datta Mala Mantra. Do it going into a temple, for some time — do a sadhana of eleven days each, at least four to five times.

Why do some people's bodies sway when they begin puja?

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.

When there is the effect of a negative thing in the body, he says, he has met such sadhaks who say that at the very beginning, when they started puja-path and did the lamp and wick morning and evening, their body would begin to sway, begin to play; but they could not say anything and could not understand — they only swayed. Later, when they came into contact and asked him, he said: all right, do the Datta Mala Mantra, do the Durga Kavach, do the sadhana with Durga ji's thirty-two Namavali. They now say that there is a great deal of bliss and a great desire to do it, and they are doing the puja-path, 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 — how far it has gone inside, and that too is one kind. Every single thing is not clear.

How does someone who has learnt tantra improvise?

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.

When you learn to cook, he says, you can also make a new recipe in your own way when everything comes to you. So a person who learns tantra — on this subject they have put up a video, the one from two days earlier, about why those whose fathers and grandfathers were tantrics are now suffering, and why it happens — in that the subject has been described, of how someone makes new mixtures. He will keep some other shakti awakened, will learn tantra; his guru will have taught him something else, and with its help he will awaken something else. In this same way he will put an inauspicious shakti in with the auspicious. And at that time what happens is that difficulty begins for you.

Why a devotional mantra rather than a kriya mantra for quitting intoxicants?

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.

Absolutely, for leaving gutka, for leaving cigarettes, for leaving alcohol, use the salt, he says; they will put up the salt vidhan separately too. The sabari mantra also they will put up. But let him say clearly, he says: a kriya mantra, such as the shatkarma — the mantra of a shatkarma, if someone is to be killed, is one in which we give the person's name, that yes, kill this one, kill this one; that is the meaning that comes out of the mantra. So that is a straight, direct attack. But when you pray to a devi or devata, when you pray in a devi mantra that you be delivered from the enemy, saved from the enemy, protected from the enemy, and 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 either, and the thing will also happen in the right way.

What is the difference in effect between a Dattatreya prayoga and a sabar one?

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.

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

How is something that has been fed to a person taken out?

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.

Let him tell all of you, he says: of the people of the tantra class, as many as there are — he is not speaking of all of them, but of most people — most do various kinds of kriya with one and the same mantra. What happens is that through that mantra the cut is made; what has been fed is taken out. Different names have been given in different regions. In Uttar Pradesh and Bihar it is called pata ojha; those people purify those vidyas in a different manner. Very many people take it out through the body, sucking it out from the navel — which is a real thing; there is nothing of hypocrisy or fraud about it. It is taken out in this manner too. One way is killing a jadi with a jadi: suppose 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, fed, and after that its effect is either destroyed or a kriya is performed to draw it out of the body.

Even where the thing cannot be drawn out, sadhana alone ends its effect

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.

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 end its effect. But a little labour has to be done.

What should someone read who cannot manage Sanskrit sandhi vichhed?

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.

Everyone listening who wants to read in Sanskrit, he says, should take the Saral Durga Saptashati published by Gita Press. But even so he would say that those who are completely new to the Saptashati path should do it in Hindi at 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.

Was the killing of Shumbh and Nishumbh connected with Ma Kali?

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.

To Shreyas ji's question whether the Shumbh-Nishumbh vadh was connected with Ma Kali, he answers that actually it was connected with Bhagavati Kaushiki. The vadh of Chanda and Munda is what is connected with Kali ji. Where are you all getting stuck, he asks.

Can you add the Shri beej after Om to any mantra?

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.

Asked whether japa of a mantra can be done by attaching the Shri beej before Om, he answers plainly. One should not do hera-pheri with a beej mantra from oneself.

If you do a daily havan holding Gurudatt as guru, can tantra still succeed against you?

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.

If the grace of the guru comes, if the grace of the guru mandal comes, then nobody will wish to do tantra, he says. How would he be able to? And look, he says: the Brahmastra was not going to have any effect on Hanuman ji. Keep this in mind — but to keep the honour of the Brahmastra he was bound. For him it was nothing. In that same way, if you are doing the sadhana of Bhagavan Dattatreya and someone performs a tantra prayoga upon you, then in order to keep the honour of that tantra harm may come to you. But it will not be very much; it will be for a little time. If he does a very great tantra prayoga, it may be that if he has done a marana, one finger of yours breaks, gets cut, something happens. There will be an effect; you will be troubled for a day or two, troubled for a week. But after that there will be nobody left to save him. Know this. The honour of tantra — shaktis keep the honour of shaktis. This is how it is.

Can women steal the energy of male sadhaks?

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.

Asked whether the energy of male sadhaks can be stolen by women, he answers that it is stolen very well indeed, Shivansh ji. It is stolen so tremendously that afterwards the men are not left fit for anything. Quite good sadhaks are laid out flat.

Can the Aparajita Stotra be recited daily?

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.

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

How can one be saved from a handi prayoga?

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.

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

Is there a difference between five malas done attentively and a hundred and one malas?

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.

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

How does Ma Kali speak?

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.

Now what should he tell them, he says. Such questions arrive that he too is left without an answer. One thing he must tell all of you: whoever gets darshan of any swaroop of Jagdamba — it happens, or she shows grace — then however much he lives in a worldly way, whatever he does, he can never make a noise of it. Keep that in mind. Nobody will ever say that it happens in this manner. The yoginis' can be told — and not even the maha yoginis'; the ordinary ones can be told, but particularly nobody will tell. That state itself will not come about, that a man should speak of it.

What does it mean to see yourself sweeping and gathering rice in a dream?

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.

Do the puja of Lakshmi ji, he says to Meenakshi ji. If you are seeing yourself sweeping, or gathering rice, then there are two kinds of thing: either, if your kuldevi is Sheetla Mata, do her puja well. The grace of Bhagavati is there somewhere; you should offer her the bhog that is offered to her, 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. So whichever tithi is accepted in your place, that should be done; and if not, then you should do the seva of Bhagavati Lakshmi well.

An invisible shakti that was with me has gone — how does it return?

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.

If a thing of this kind is really so, he says, 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 you must be having difficulty. And how can you say that it was there before and was not — there will be something.

Can a mantra that has been made siddha be done as an anushthan 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.

A mantra that has been made siddha can have an anushthan done on it again, he says; it should be done again and again. Asked how one comes to know whether a mantra has become siddha or not, he says there is a video on this subject. Please see it once, Sandy ji.

If we accept the Mata and still have so much sorrow, why does she not listen?

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.

This question, Neha ji, becomes of a different kind altogether, he says. All of us who do the seva of Jagdamba should never say that she does not listen. This they say again and again: whenever you have lit even one agarbatti, whenever you have offered one coconut or one bhog in the name of Jagdamba, she accepts it. She is Mahamaya. She is the adhishthatri of the entire creation. It can simply not be that she will not listen. You and I cannot understand in what 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 this comes out of the mouth because of suffering, but afterwards one should accept that whatever is happening, Jagdamba is doing only good.

What should you do if Kali Mata appears in a dream?

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.

To the listener who says that 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 it again and again — although 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 made; only the uploading has to be done, and you should listen. What should be done when devatas give darshan? When a mantra is received — that they have already put up. What should be done when you begin to know the future in a dream? What does it mean when you go off travelling somewhere in it, and what should be done? What should be done when you are going again and again to a siddh peeth?

How does one please Bhagavati Kali?

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.

To please Bhagavati Kali, do the daily seva of Jagdamba, he says. If you are able to do archan, then do it — whether you do it with rice, colouring the rice with red roli, and offer to Bhagavati with the hundred and eight names. And if not, then 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 being surrendered to Jagdamba, do only that much.

Will suffering ever end in physical life?

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.

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

What if you think a siddhi will let you hold the world in your fist?

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.

And 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 happen as we wish. Then know this thing, that 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 manner. One should stay within limits, and never using it, one should surrender them: Jagdamba, do as you wish. If you wish to give suffering, then give it, but also give the capacity to bear that suffering. Only this much should be done.

Where is the vidhan for Guru Gorakhnath ji's mantra?

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.

He notes first that with so many sadhana vidhans available, if there is a proper matter then do those sadhanas — a hearing certainly occurs, though it takes some time; for some it happens quickly and for some late. For Guru Gorakhnath ji's siddh sabari vidya, search the channel, 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 first of all the Sumeru Sabar of Guru Gorakhnath ji. There is a vidhan for awakening the Navnaths which you can do. There are two mantras of Bhagavan Gorakhnath and two separate vidhans; for the beginning, do any one of those two.

What should you do with a mantra received in a dream?

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.

There is a separate video, he says, in which it has been explained in full detail: 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 way to know it, and then what to do with that mantra. Do not search it on Google, because a mantra received in a dream will not be found in Google. Those who immediately start Googling the mantra then also message: Guru ji, a mantra was received in a dream and it is not being found in Google. Brother, 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.

What if the mantra you found later has more syllables than the one in the dream?

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.

And in the exact mantra that is received 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 you search somewhere later and 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 are to add to it from yourself; no adding, subtracting, multiplying or dividing is to be done in it. Although, if the real mantra found is the very same one that you do or wish to do, then do it by vidhi-vidhan.

Can japa be done standing if you cannot sit?

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?

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

Raise or change the puja place, and keep an asana under the feet when standing

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.

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

Can a mantra be recited from a book if it is not memorised?

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.

To the listener who says that seeing Kali Mata in a dream one day means the grace of Bhagavati is upon you, he confirms that this is what it means, and says to do the seva-puja of Bhagavati. Asked whether one can recite from the book if it is not memorised, he answers absolutely: 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 memorised in such a way that the mantra will run even in a dream. You will keep talking with somebody and behind it in your mind that mantra will keep running.

The sawari of the Mata stopped coming after seeing a sokha — what should be done?

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.

This subject they have clarified, he says to Rakesh Dubey ji — how the whole thing is done. What you should do is this: if the sawari of the kuldevi used to come upon you, or of any shakti at all, then a process of havan has been described, the vidhi of doing havan on the chaukhat. Do that; by that the devi is attracted. What is done on the threshold, what is done at the crossroads, never goes empty.

What is the rule for a shivling at home during sutak?

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.

Whether it is a Narmadeshwar at home or any shivling, he says, it is not to be touched; but daily a lota of water is to be kept in such a vessel that they may be given a bath daily. Only the bath is to be given, but there is no need to touch the shivling. The shivling will remain in the house even in the sutak period, and in that the rule of sutak applies to it: no shringar is to be done for them, no flowers or anything to be offered. But on the shivling a silver bilva leaf and so on should be kept, 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.

How is a sadhana done holding Gorakhnath as guru?

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.

To the question of how to do sadhana holding him as guru, he says the link to the Siddh Sabari Vidya channel stays there. Search on YouTube; in it they have explained the whole vidhan completely, of how the sadhana of Guru Gorakhnath is to be done.

What do repeated dreams of flying mean?

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.

He first repeats that a mantra one makes siddha should have its anushthan done again. Asked what it signifies that many dreams of flying come, he says that first of all you may have a problem of vata — that is, gas and so on must be forming in the stomach. First of all look at that. If it is so, 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 has as its biggest cause the problem of vata.

How is the siddhi of a kul devata done?

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.

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

Is it only bhoot-pret and the household's ancestors who trouble people?

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.

Now what should he tell you, he says. If you stay stuck in bhoot-pret then bhoot-pret will trouble you; go forward from that. Whether it be your pitr and ancestors, whether bhoot-pret, whether dev dosha, whether mantra dosha — Bhagavan Dattatreya is the reason he says again and again to do it. From him the shaman of any kind of dosha takes place. 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. 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.

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

A dream said the Chalisa downloaded from social media was wrong — does that happen?

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.

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

Does the Navnath sadhana need new grain and new vessels if repeated?

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.

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

How does one obtain the grace of the kuldevi Bala Sundari?

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.

If she is Bala Sundari, he says, then become initiated in the Shri Kul; that will be the best. And until you are initiated, do the pujan and path of Bhagavati through her Sahasranama, through the Lalita Sahasranama. That will be the best.

Can the Kali Chalisa be recited and offered to one's ishta devi?

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.

Yes, absolutely it can be done, he says. If Bhadrakali is your ishta, your adhishthatri shakti, then you may certainly do the path of the Kali Chalisa; and you may do the path of the Kali Kavach too. In an ordinary household Bhadrakali will be worshipped only if she is your kuldevi; otherwise the puja of Bhadrakali is not ordinarily done in the house. But if she is your kuldevi then certainly do it. And if you have been doing it, then do it; you should not leave it now.

What should be done if the mother of the house is in sorrow?

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.

If the mother in the house is in sorrow, he says, then do the seva of Bhagavati Matangi; that turns out best. In an ordinary way, do not do the seva in the Uchchha Chandalini swaroop. To the question of feeling attraction towards Mahakali but also fear, and whether the four-armed, lion-borne form is suitable, he says he will speak with the questioner. Asked whether it can be done in a temple of Hanuman ji, he says it absolutely can.

The Mahabhairav sadhana already given is to be repeated 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.

To a sadhak of the dedicated group asking for advance sadhanatmak guidance for Navratri, he answers about the Mahabhairav sadhana they have given. It was to be done three times; it seems to him that everyone has done it only once. So in this Gupt Navratri it is to be done again.

How is the siddhi of a Nag devata done?

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.

Asked how the siddhi of a Nag devata is done, he says it is a good subject that has been mentioned. Let us start from the kul nag; they will tell this one as well. But it will have to be told from a regional point of view.

Can the Datta Mala Mantra be started in Navratri?

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.

He tells STB News ji again that the full vidhan is given on the Siddh Shabari Vidya channel, and to leave a message if he cannot find it and they will send the link. Asked by Neelam ji how she can make him her guru, he says the whole vidhan has been told; there is no need of a guru at all. Even so, if you say so, contact us and do the guru sadhana and so on with the vidhi-vidhan. Asked whether the Datta Mala Mantra can be started in Navratri, he says absolutely it can be done.

Is there any devi or devata who is not ugra?

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.

He notes in passing that the glory of the Siddh Kunjika mantra is very great, indeed endless, and that Rakesh ji's question about the Aake veer he cannot answer as they have not reached that far. To the question who said not to do the sumiran of the devi because the Mata is an ugra form, he tells Amrit ji to do only the path of the first mantra of the Argala. There is nothing of that kind. Which devi-devatas are ordinary? Which devi-devata is not ugra? Who has not ended some wicked one? Which swaroop is like that in our Sanatan culture? Hanuman ji is a Vaishnav, and he killed so many rakshasas by becoming a monkey again and again. All are ugra; none 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, did his vadh. So now let us not take Ram ji's name either, because Ram ji has become ugra. Absolutely do the sumiran, he says. Do the daily sumiran of Jagdamba, or of whoever your ishta is. Do not fall into the affairs of fools.

What comes of reading the Durga Chalisa and Hanuman Chalisa daily?

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.

Asked what comes of reading the Durga Chalisa and Hanuman Chalisa, and what all happens from reading them daily, he says that very good things happen in life. Absolutely do it. What all will happen you will understand for yourself.

Should hair and nails be cut during a sadhana?

To AK ji's remark that whenever a sadhana is being done, hair and nails should not be cut, he lets it stand. Asked whether the Datta Mala Mantra can be done in a temple of Panchmukhi Hanuman ji, he answers that it absolutely can be done.

To the statement that whenever one is doing a sadhana, hair and nails should not be cut, he lets it stand. Asked whether the Datta Mala Mantra can be done in a temple of Panchmukhi Hanuman ji, he says it absolutely can be done. Vishal ji, Devendra Singh, Vishal Prajapati — they can do it.

What does swaying slowly back and forth during japa mean?

One should not sway, he answers. The body becomes unbalanced. Remove it from habit; one is not to sway while doing mantra japa.

Asked what it is to sway slowly back and forth while doing mantra japa, he says one should not sway. The body becomes unbalanced. Remove this from habit. While doing mantra japa one is not to sway.

A Brahm rakshas does not let puja-path be done — what remedy?

To Rakesh Dubey ji, who says a Brahm rakshas does not let puja-path be done and that it feels as though a mountain has been placed there, he answers that a remedy will not work here. They will be the Brahm of the house, he says — Brahms have got into the houses of Brahmins nowadays. If they are of the house, then see what the proper vidhi-vidhan is; do not just do something. And in an ordinary way, do the upasana of Bhagavan Sadashiva; there you will not have much difficulty. By upasana he means: go into a temple of Bhagavan Sadashiva and do abhishek with raw milk — by that his fierceness will be pacified. And get it properly resolved. Do not spoil your life by falling into the business of remedies.

A remedy will not work in this, Rakesh Dubey ji, he says. They will be the Brahm of the house. Brahms have got into the houses of the Brahmins nowadays. If they are of the house, then whatever the vidhi-vidhan is, look at it properly; do not do something just anyhow. And in an ordinary way, do the upasana of Bhagavan Sadashiva; there you will not have much difficulty. Upasana here means: go into a temple of Bhagavan Sadashiva and do abhishek with raw milk; by that his fierceness will be pacified. And get it properly resolved. Do not spoil your life by falling into the business of remedies.

Who is the supreme shakti?

Whoever you accept is the one, he answers Anuj ji. Do not get stuck in dvaita and advaita about who the supreme shakti is; this question itself is useless and full of foolishness. Whoever you read about is the supreme. Whoever is your ishta is supreme. Just as for a wife her husband is supreme, but the rest of the family are not low — they too have their own honour and dignity and she carries everyone along; in the same way your ishta will be supreme for you, and the rest will remain respected lifelong.

Whoever you accept, that is the one, he says to Anuj ji. Do not get stuck in dvaita and advaita about who is the supreme shakti. This question itself is useless and full of foolishness — who is supreme. Whoever you read about is supreme. Whoever is your ishta is supreme. Just as for one wife her husband is supreme, but the rest of the people of the family are not low; they too have their own honour and dignity, and she carries everyone along. In the same way your ishta will be supreme for you, and the rest too will remain respected lifelong.

Why do people ask only for siddhis?

To the comment asking why people ask only for siddhis, and saying that one should wish for the darshan of the deva by doing mantra japa and naam japa, he says that just now somebody had done it: a person was told the vidhi-vidhan for getting darshan of God, he did not do it, and today he wants to give it away. He will put it in the Telegram group and they can see it in a while. In today's time, he says, nobody wants any of these things.

To the comment asking why people are asking only for siddhis, and that one should wish for darshan of the deva by doing mantra japa and naam japa, he says that just now somebody had done it. A person had been told the vidhi-vidhan for obtaining the darshan of God; he did not do it, and today he wants to give it away. He will put it in the Telegram group; they should see it in a while. In today's time, nobody wants any of these things.

How often should the Narsingh Satakshari be done?

It is on the channel, he says — download it, it is on this very channel. Do it daily as long as you have the trouble. Do not count the days. At the start do it taking a sankalp of eleven days, and after that do it daily as far as your capacity allows, every night.

The Narsingh Satakshari is on the channel, he says; download it, it is on this very channel. Do it daily as long as you have the trouble. Do not count the days. At the start take a sankalp of eleven days and do it; after that do it daily, according to whatever your capacity is, every night. He also agrees with a comment that yes, it is true that a siddhi turns against one.

Does the Saptashati really say Nanda Devi brings the three lokas under the sadhak?

To a listener who says he had claimed the Durga Saptashati makes Nanda Devi subject the three lokas to the sadhak, and that no sadhak has that much capacity, he clarifies that what is said there is the meaning of the mantra which they explained: that she brings the three lokas under the control of the one who worships her. Its vidhi-vidhan is given in the Saptashati — look at it; it is given in the Gita Press one as well, how and what is to be done.

To the listener who says that in the Durga Saptashati he had said Nanda Devi brings things under the sadhak's power, and that no sadhak has that much capacity, he answers that what is said there is the meaning of the mantra they explained. That is, whoever does her puja, she brings the three lokas under his control. Its vidhi-vidhan is given in the Saptashati; look at it. It is given in the Gita Press one as well, how and what has to be done.

Why does the body become cold during puja?

If the body is becoming cold, he answers Shiv Kumari, then if you are a woman it means that at the time of japa or puja, while you are doing it, your nadi is getting disturbed. So you should do a little pranayama.

If the body is becoming cold, he says, then it means this — if you are a woman, as the name written suggests. Then at the time of japa or at the time of puja, when you are doing it, your nadi is getting disturbed. So you should do a little pranayama.

Will the puja succeed if a kalash is not kept?

It will absolutely succeed, he answers. There is nothing of the kind that if you do not keep a kalash the puja will not succeed. Householders should keep a kalash only in the Chaitra and Sharadiya Navratris — or in whichever one of these two you keep it and do it. For the rest, if you are a sadhak the matter is different.

He notes a comment that the Mahamrityunjay is a self-siddh kavach and that even so eleven hundred japa are compulsory. Asked whether the puja will succeed if a kalash was not kept, he answers that it absolutely will succeed. There is nothing of the kind that if you do not keep a kalash the puja will not succeed. Householders should keep a kalash only in the Chaitra and Sharadiya Navratris, or in whichever of these two you keep it and do it. For the rest, if you are a sadhak then the matter is different.

Somebody has had an uchchatan done on my mind — how will its effect end?

Help will have to be taken, he answers. It can also end by itself, if it is not a very special kriya — by accepting the sharanagati of some one shakti and doing sadhana; only then will something happen.

Help will have to be taken, he says. It can end from yourself too, if it is not a very special kriya. By accepting the sharanagati of some one shakti and doing sadhana — then something will happen.

What if a Baglamukhi mantra is used against a Saptashati sadhak?

Asked what would happen if a Baglamukhi mantra were used against a sadhak of the Durga Saptashati, he asks why such a thing has to be done. Whoever is right, it will be right with him; whoever is wrong, it will be wrong with him.

Asked what will happen if a prayoga of the Baglamukhi mantra is made upon a sadhak of the Durga Saptashati, he asks: why is this to be done? Whoever is right, it will be right with him. Whoever is wrong, it will be wrong with him.

How should a murti of Ma Kali and Durga be established?

Asked how a pratima of Ma Kali and Durga should be established, he says it is an achal murti; then it would only be possible to show it when an establishment is happening somewhere, and the video is recorded at the time of doing it and put up. To another listener who says he is going to establish a pratima of Ma Durga Kali so that the Mata may reside awakened in it, he says: you will do it yourself. If it is to be done by vidhi-vidhan, then everything will have to be kept in place and done — you will not be able to do the whole vidhi-vidhan alone.

Asked how a pratima of Ma Kali and Durga should be established, he says it is an achal murti. Then it would be possible only when an establishment is happening somewhere, and the video is recorded at the time of doing it and put up. To the listener who is going to establish a pratima of Ma Durga Kali and wants the Mata to reside awakened in it, he says: you will do it yourself. If you do it by vidhi-vidhan, then everything will have to be kept in place and done; alone you will not be able to do the whole vidhi-vidhan.

Why does Jagdamba say she will act as Vindhyavasini after Shumbh and Nishumbh are killed?

The questioner asks that the vadh of Shumbh and Nishumbh happened in the ninth — the tenth — adhyaya, so why in the eleventh adhyaya did Jagdamba say that she will do it in the Vindhyavasini swaroop. The answer, the speaker says, is according to kalpa, or a difference of kalpa: in one kalpa she remained in one form, in the next kalpa in another form. Just as Bhagavati performed the vadh of Mahishasura in different kalpas by taking on different swaroops — at some time she was eight-armed, at some time ten-armed, at some time eighteen-armed. That, he says, is kalpa bheda.

The questioner clarifies that his question was not connected with the Saptashati path but was about the swaroop of Vindhyavasini after the vadh of Shumbh and Nishumbh. So your question is this, he says: that the vadh of Shumbh and Nishumbh took place in the ninth adhyaya — in the tenth adhyaya — and in the eleventh adhyaya Jagdamba said that she will do it in the Vindhyavasini swaroop; why? It is according to kalpa, or there is a kalpa bheda. In one kalpa she remained in one form, in the next kalpa in another form. Just as Bhagavati performed the vadh of Mahishasura in different kalpas by taking on different swaroops: at some time she was eight-armed, at some time ten-armed, at some time eighteen-armed. That is kalpa bheda.

Why is Ma Kali's form with her foot on Shiva worshipped if it is not in the Saptashati?

Asked why the swaroop of Ma Kali with her foot placed upon Shiva ji is worshipped when it is not in the Saptashati, he says that this is going towards a different subject.

Asked why the swaroop of Ma Kali placing her foot on Shiva ji is worshipped when it is not in the Saptashati, he says that here you are going towards another subject.

What is the difference between Om Namo Bhagavate Rudraya and Om Namah Shivaya?

Asked by Amej ji what different fruits the japa of Om Namo Bhagavate Rudraya and Om Namah Shivaya give, and whether a sava lakh anushthan of the first can be done, he answers on the count of letters: one becomes a shadakshari, and if you attach Om it becomes a dashakshari. As for the fruit, since the swaroop there is one and the same, the fruit you will get will be according to what you desire, according to the sankalp you take. The anushthan you can do; and if you do it with the full vidhi-vidhan it is better.

Look, he says: the letters — one becomes a shadakshari, and if you attach Om it becomes a dashakshari. As for the fruit, since the swaroop there is one and the same, the fruit you will receive according to what you desire, according to the sankalp you take. The anushthan you can do. If you do it with the full vidhi-vidhan, it is better.

Can Durga Mata remove a shamshani shakti in tantra?

Asked whether in tantra Durga Mata can remove a shamshani shakti or not, he answers that she absolutely can remove it. To Maypal ji he says that the full vidhi-vidhan of the mantra he has written is on this very channel, and to do it from that.

Asked whether in tantra Durga Mata can remove a shamshani shakti or not, he says she absolutely can remove it. To Maypal ji he says that the whole vidhi-vidhan of the mantra he has written is on this very channel. All right, do it from that.

What should be recited before sleeping if bad dreams keep coming?

If there is very great difficulty and wrong dreams are coming, he says, then recite the Tantrokta Ratri Suktam and go to sleep. Learn the Tantrokta Ratri Suktam by heart and recite it at least five times before sleeping.

He first answers a listener that if you do it yourself, and if you do it by vidhi-vidhan, then everything will have to be kept in place. If there is very great difficulty, if wrong dreams are coming, then recite the Tantrokta Ratri Suktam and sleep. Learn the Tantrokta Ratri Suktam by heart, and recite it at least five times before sleeping.

The Mata herself has come upon me and sent a gaddi — what should be done first?

To a listener who says that the Mata has come upon her herself and has sent a gaddi, he says that even then you should first of all do the sadhana of a mantra and so on, even though she is coming — and even if the yogini bhav is coming.

To the listener who says the Mata has come upon her herself and has sent a gaddi, he says that even then you should first of all do the sadhana of mantras and so on. Even though she is coming, do it. Even if the yogini bhav is coming, do it.

What is the harm in doing havan with a kavach?

Asked what to do about the tiryak effect of a havan done with a kavach years ago, he answers that if you do havan with a kavach you would not have survived so long; if its tiryak effect were to fall, then — and the tiryak effect of a kavach and an astra mantra falls very quickly. If you wield a sword today, your hand will not be cut a year or two later; it will be cut at once. The first thing that happens is loss to the vansh. So you are unmarried, he tells the questioner, and therefore should not worry.

Look, he says: if you do havan with a kavach you would not survive so many days. If its tiryak effect were to fall, then — and the tiryak effect of a kavach, of an astra mantra, falls very quickly. If you wield a sword today, your hand will not be cut after a year or two; it will be cut at once. The first thing that happens is loss to the vansh. So you are unmarried, he says, and therefore do not worry.

What is the remedy if a havan with a kavach was done unknowingly?

If it has happened unknowingly, he says, then first of all do a milk abhishek of whoever it was with whose kavach you performed the havan, with whose shastra mantra you performed the havan. He explains it plainly: what does doing havan with a kavach mean? You are taking the deity's name and along with it his astra too; and when you give ahuti to Swaha Devi, when you give food to the deity, you are putting the astra into his mouth as well. Just as suffering reaches a human being, understand that in one way suffering reaches them too. How would it feel if somebody put an astra into your hand, your foot or your mouth — there would be suffering. So a dosha of that kind will attach; therefore you should first do an abhishek with milk of their pratima, of the Shri Vigraha. And you should take the refuge of Shiva ji, do his abhishek too, and again do havan with kheer with their naam mantra.

And if it has happened unknowingly, he says, then first of all — whoever it was with whose kavach you did the havan, with whose shastra mantra you did the havan — do their abhishek with milk. He explains the plain sense: what is the meaning of doing havan with a kavach? You are taking the name of the deity and along with it his astra as well; and when you are giving ahuti to Swaha Devi, when you are giving food to the deity, then you are putting the astra into his mouth too. So just as suffering reaches a human being, in one way understand that suffering reaches them in this manner as well. If somebody puts an astra into your hand, your foot or your mouth, how will it feel? There will be suffering. So a dosha of that kind will attach. Therefore first of all you should do an abhishek with milk of their pratima, of the Shri Vigraha. And you should take the refuge of Shiva ji; do the abhishek of Shiva ji as well, and again do havan with kheer with their naam mantra.

How should flowers be offered as ahuti?

If you are going to give an ahuti of a hundred and eight flowers, he says, then do not give it with a bare flower; the flower should be dipped in ghee and then the ahuti given.

If you are going to give the ahuti of a hundred and eight flowers, he says, then do not give it with a bare flower. The flower should be dipped in ghee. Then the ahuti should be given.

Why do wrong thoughts about the devi arise as the sadhana advances?

To Ajay Paliwal ji, who asks why wrong thoughts about the devi come as one goes further in sadhana, he says the biggest cause behind it is only doing mantra japa. If you do mantra japa alone the muladhara will awaken and there will be difficulty. That is why, he says, they say again and again that whichever devi or devata's sadhana and upasana you do, you should certainly do the reading and reciting of their stotras and sing them with bhav. Arti should be done. If you do all these things the bhav will change. And you should read the granths and puranas connected with them — even if only one day in a week, even if for only one hour.

The biggest cause behind this, he says, is only mantra japa. You will do mantra japa, the muladhara will awaken, and there will be difficulty. That is why they say again and again that whichever devi or devata's sadhana and upasana you do, you should certainly do the reading and reciting of their stotras, singing them with bhav. Arti should be done. If you do all these things, the bhav will change. And you should do the path of the granths and the puranas connected with them — at the very least one day in the week, even if only for one hour.

What should be done in the Navnath sadhana if there is no space for vessels?

If there is a problem of space and you are not able to keep the vessels, he says, then in the Navnath sadhana do it without vessels — but do it with a photo of the Navnath and of Bhagavan Dattatreya.

If there is a problem of space and you are not able to keep the vessels, he says, then in the Navnath sadhana do it without vessels. But do it with a photo of the Navnath. And with a photo of Bhagavan Dattatreya.

That shakti is a very ugra swaroop associated with Sheetla Mata, and is kept secret

To Shiv Kumari ji, who has written the name of a shakti, he says that not everything can be placed before people. She too is a swaroop of Bhagavati, and a very ugra swaroop. In some places she is held to be one among the swaroops that go with Sheetla Mata. Her control is of a very different kind. She is quite famous in the field of the Bhagatvaal and of Bhagavati, and she stays very hidden; so that subject he would not wish to tell here.

About the one whose name Shiv Kumari ji has written, he says: look, not every thing can be placed before people. She too is a swaroop of Bhagavati, and a very ugra swaroop. In some places she is held to be one of the swaroops together with Sheetla Mata. Her control is of a very different kind. She stays quite famous in the field of the Bhagatvaal and of Bhagavati, and she stays very hidden. So that subject he would not wish to tell here.

What should be done if one keeps falling short by one or two marks in a job exam?

To Shivani ji he says that if you are being left out of a job by one or two marks, no remedy is to be done for this. Do only this much: at the time of your job, whenever your exam is, if you sit for exams or go for interviews, go having taken the blessing of your mother and father. If there is a little trouble, the Sun and the Moon are strengthened by it; and when the Sun is strong, this little difficulty of yours will be removed. That is why the blessing of the parents becomes very necessary. If the difficulty is a little one, then this; if it is very special, then the things will have to be known.

If you are being left out of a job by one or two marks, he says to Shivani ji, then no remedy is to be done in this. Do only this much: at the time of your job, whenever your exam is, if you sit for exams or go for interviews, then go having taken the blessing of your mother and father. If there is a little trouble, the Sun and the Moon are strengthened by it. When the Sun is strong, this little difficulty of yours will be removed. That is why the blessing of the parents becomes very necessary. If there is a little difficulty, then this; if it is very special, then the things will have to be known.

Does every vidya have a palat, and how long does it take to come?

Asked whether every vidya has a palat and in how many days the palat comes, he answers that if someone runs a vidya on another and the man in front is in the know, then it will certainly turn back. He also asks where the questioner's kuldevi is weeping, when asked about the cause of the kuldevi weeping.

Asked about the cause of the kuldevi weeping, he asks where she is weeping. Asked whether every vidya has a palat and in how many days the palat comes, he answers that if he runs a vidya on someone and the man in front is in the know, then it will certainly turn back.