Shakambhari Navratri — Feeding the Mantras You Have Already Perfected

Why do sadhanas and mantras themselves need to be nourished?

The speaker says that everything in life must be obtained, but if food and drink are not had properly no work can be done at all. Pushti is greatly necessary. Just as the body needs its own nourishment, its capability and its strength, so the shaktis, the mantras and the sadhanas a person has once perfected must also be made pushta.

Everything in life is necessary to obtain, the speaker begins, but if we do not get food and drink properly we will not be able to do any work at all. Pushti is greatly necessary. In the same way that the nourishment of your own body is necessary, that the body's capability is necessary, that strength is necessary — exactly so, those shaktis you make siddh, those mantras you make siddh, those sadhanas you perform once, it is necessary to make those sadhanas pushta as well.

What are the two means of making a sadhana pushta?

The first thing, he says, is to perform their havan again and again. The second is what we make pushta through the Mahashaktis — those forms of Bhagavati which are themselves pushtikarik, such as Maa Jagadamba's Annapurna form, the Mahalakshmi form, and in the same way the divine shakti Bhagavati Shakambhari.

To make a sadhana pushta, the very first thing is that we should perform its Havan again and again. The second is what we make pushta by means of the Mahashaktis. These are all those forms of Bhagavati which are pushtikarik — as there is Maa Jagadamba's Annapurna form, as there is the Mahalakshmi form, and in the same way the divine shakti Bhagavati Shakambhari.

Who must keep the Shakambhari or Annapurna form in particular?

For those whose kuldevi this form of Jagadamba is, and for whom it is worshipped in the form of the kula swamini, this form is of course extremely necessary. But apart from them too, the speaker says, it is exceedingly necessary that this form be worshipped in the grihastha ashram: one should certainly perform the upasana either of Jagadamba's Annapurna form or of Bhagavati's Shakambhari form.

Those whose Kuldevi this form of Jagadamba is, those for whom it stands worshipped in the form of the kula swamini — for them this form is of course extremely necessary. But apart from that too, the speaker says, it is exceedingly necessary that this form be worshipped in the grihastha ashram. Either the Annapurna form of Jagadamba, or the Shakambhari form of Bhagavati — the upasana of one of these should certainly be performed.

When does the Shakambhari Navratri fall and who observes it?

This navratra is not celebrated openly everywhere, he says: those whose kuldevi she is, or who live in her region, are the ones who keep the nine days. It runs from the Ashtami tithi up to the Poornima tithi — the Poornima of the Paush month is called Shakambhari Poornima — and the navratra begins nine days before it, from the Saptami-Ashtami. In this year it falls from the thirtieth of December to the sixth of January.

This navratra is not celebrated in a manifest way in all places, the speaker says. Those whose kuldevi she is, or those who dwell in her region, are the very ones who keep the nine-day navratra. From the Ashtami tithi up to the Poornima tithi. The Poornima of the Paush month is called Shakambhari Poornima. And nine days before that, from the Saptami-Ashtami, their navratra begins. In this year it runs from the thirtieth of December up to the sixth of January.

What restriction does Kharmas place on this navratra?

The special point, he says, is that the time of Kharmas is running at present. It is said of the Kharmas period that in it we are not to begin any new sadhana — no new sadhanas of any kind are to be done. The Paush month will sometimes fall inside Kharmas and sometimes after it; the Poornima especially falls inside Kharmas, though sometimes later, as in 2022 when it fell on the seventeenth of January, after Makar Sankranti, whereas this time it falls on the sixth of January.

The special point about this time, the speaker says, is that the period of Kharmas is running. Of the Kharmas period it is said that in it we are not to begin any new sadhana. Sadhanas of any new kind are not to be done. The Paush month will fall sometimes within Kharmas and sometimes after it. The Poornima especially falls inside Kharmas, though occasionally afterwards — as in 2022 it fell on the seventeenth of January, which was after Makar Sankranti, whereas this time it is falling on the sixth of January.

What should be done during Kharmas, when no new sadhana may be begun?

A new sadhana cannot be begun, but for those sadhanas you have already performed before, he says, you should certainly do sadhana in this divine time in order to make them pushta. He gives the example of all those who have done the Kalika Yogini sadhana — some two times over, some three — and answers a question about starting from the sixteenth, when Kharmas begins: there is no difficulty, because that sadhana has already been done, so it may be started again from the Ashtami tithi and repeated again and again.

A new sadhana cannot be begun. But those sadhanas which you have already performed before — to make them pushta you should certainly do sadhana in this divine time. As, for instance, all those people who have performed the Kalika Yogini sadhana, that form of Bhagavati: some two times over, some three times over, and are now about to begin it again. A question had come, he says, whether it can be done from the sixteenth, since Kharmas begins that day. There is no difficulty at all: you have already done that sadhana, so you can perform the Kalika Yogini sadhana again from the Ashtami tithi. And that sadhana is to be repeated again and again.

What should someone who perfected the Hanuman Chalisa in an eclipse do now?

If you have made the Hanuman Chalisa siddh during a grahan kaal or at any other time, then in the Shakambhari Navratri you should take up a nine-day anushthan again with exactly this sankalpa — that it be made pushta and stronger, so that whenever you use it you obtain its full effect.

Apart from the Kalika Yogini sadhana, the Shakambhari Navratri is about to begin from the Shukla Paksha Ashtami; from that day, up to the Poornima tithi, up to Shakambhari Poornima, this sadhana should be repeated. If you have made the Hanuman Chalisa siddh in a grahan kaal or at any other time, then in the time of the Shakambhari Navratri — to make it pushta, to make it stronger, so that whenever you use it its full effect is obtained by you — taking exactly this SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., perform a nine-day anushthan again.

This reinforcing anushthan needs no akhand deep and no kalash sthapana, only the regular practice kept up.

In this anushthan, he says, you need neither light an akhand deep, nor perform kalash sthapana, nor do anything special. Whatever you were doing regularly, you will do just that; the only difference will be that during the period of the anushthan you keep your whole manner of living under full brahmacharya palan and so on, living a satvik life.

In this anushthan you have no need to light an Akhand Jyot, nor to do kalash sthapana, nor anything special. Whatever you were doing regularly, you will simply do that. Only this much difference will arise: that during the period of the anushthan you keep your whole rahan-sahan under full BrahmacharyaStrict celibacy required through an extended ritual observance. palan and the rest, living a satvik life. Only this much, and nothing very special. But let your mantra, your tantra, whatever you have made siddh, become pushta, so that whenever you use it, it gives effect.

Which sabar mantras can be reinforced in the Shakambhari Navratri?

Those who have done the Rudra gan sadhana can do this to make it pushta as well. In the same way, all those making siddh the sabar mantras — whether Hanuman ji's Bajrang Baan, the Hanuman Chalisa, or besides them the Kali Chalisa, or among the sabar mantras the mantras of Gorakhnath Baba, or the Kshetrapal and Gram Devta mantra that has been given, the Gram Devi mantra, and the Hanuman ji mantras.

Those people who have done the sadhana of the Rudra gan can do this too, in order to make the Rudra gan sadhana pushta. In the same way, all those who are performing the siddhi of the Sabar Mantra set — whether it is Hanuman ji's Bajrang Baan, the Hanuman Chalisa, or apart from them the Kali Chalisa which people have made siddh, or among the sabar mantras those mantras of Gorakhnath Baba which they have made siddh. The Kshetrapal and Gram Devta mantra that has been given, all of which they have made siddh; the Gram Devi mantra they have made siddh; and the Hanuman ji mantras that have been given.

What is the havanatmak form of this nine-day reinforcement?

These too, he says, should especially be taken up in the Shakambhari Navratri as a nine-day prayoga in havanatmak form, if it is possible for you. Taking the Hanuman Janjira as the example: in this period from the thirtieth of December to the sixth of January, anyone — man or woman — who has made it siddh should if possible offer ahutis daily, for the whole seven or the whole nine days, of guggul mixed with ghee.

These too should especially, in the Shakambhari Navratri, be taken up as a nine-day prayoga in havanatmak form, if it is possible for you. As, for example, the Hanuman Janjira, which you recite and which you have made siddh. In this time from the thirtieth of December up to the sixth of January, offer daily from the Hanuman Janjira if it is possible — man or woman, whoever has made it siddh. For the whole seven days, or the nine days if that is possible for you, make Ahuti of guggul and ghee mixed together.

In what order are the ahutis given in the guggul havan?

First kindle the cow-dung cake. Then give ahuti in the name of Guru and Ganpati; give ahuti in the name of Bhagavati; give one ahuti each in the name of the nine grahas; and after that, reciting the Hanuman Janjira, go on giving ahutis.

First set the cow-dung upla smouldering. First give ahuti in the name of Guru Ganpati. Give ahuti in the name of Bhagavati. Give one ahuti each in the name of the nine grahas. And after that, reciting the Hanuman Janjira, go on giving ahutis one after another.

A hundred and eight guggul-and-ghee pellets are readied, and a hundred and eight ahutis complete the offering.

Make the guggul into pellets in your hand — you can keep a hundred and eight pellets ready, made by mixing ghee and guggul together. Take one in the hand, recite, offer it. If you complete a hundred and eight ahutis in this manner for nine days, he says, then believe it: even if your mantra is not working, even if some kind of dosha has attached to it, it will be freed of the dosha as well and will begin to give effect too.

Make the guggul into pellets in your hand at one time. You can prepare and keep a hundred and eight pellets. Mixing ghee, ghee and guggul, make a hundred and eight pellets. Took it in the hand, recited, offered it. In this way, if you complete a hundred and eight ahutis for nine days — believe it, the speaker says: even if your mantra is not working, even if some kind of Dosha has become attached, it will be freed of the dosha too, and it will begin to give effect as well.

Japa in crores may still give no result, because prarabdha stands in the way and the remedy is havanatmak.

A message used to come repeatedly from one gentleman that he had completed mantra japa in crores. The speaker says he does not know how much truth the man is speaking — may Bhagavati grant that he did it — but the prarabdha must be such that it is not giving effect. Such people should perform havanatmak prayoga in all these divine times: they should do havan with that very mantra.

You are also already doing japa of a great many mantras from before, the speaker says. A message used to come again and again from one gentleman that he had performed mantra japa in crores. I do not know how much truth he is speaking. May Bhagavati grant that he has done it — but the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. will be something such that it is not giving effect. So such people should perform havanatmak prayoga in all these times, in these divine times. They should perform havan with that same mantra. Even if you do not know a very special vidhi vidhan, still perform havan by the ordinary method without fail. By performing havan, the mantra, the deity of the mantra, and the tapobal and the tej that are yours — all of them become pushta.

How does a dosha attach to a person during mantra japa?

He gives the case in brief. Suppose you are doing sadhana of some sabar mantra without the information. Whenever such mantras are told on the Shri Sabari Vidya channel, he says, it is always stated that before doing japa of that mantra you must certainly perform asan bandhan, dish bandhan and the rest, and the sadhana of Guru Gorakhnath, at least one day of each, and only after that take it up. If asan bandhan and the rest were not established for you, or some mistake has already been made, some negative shakti comes near you.

How does a dosha attach at the time of mantra japa? There are videos available on the channel, he says, but he tells it again in brief. Suppose you are performing the sadhana of some sabar mantra. You do not have the information. Whenever we speak of such mantras on the sabar channel — on the Shri Sabari Vidya channel — we always state this: that before doing japa of this mantra you must certainly perform asan bandhan, dish bandhan and so on, and the sadhana of Guru Gorakhnath, at the very least one day of each. After that, this is to be done. Suppose you have made siddh, or are attempting to make siddh, some most intense mantra of the avahan of someone. Asan bandhan and the rest were not established for you, or some mistake has already occurred. Some negative shakti has come near you.

How does a negative energy misguide a sadhak through dreams?

You are doing japa of the mantra of some other shakti, but through the effect of that mantra a negative energy arrives and begins to disorient you. Through dreams it will tell you about different kinds of bhog — do this, do that — and you come under its talk. It seems to you that some divine shakti has come, and thinking this you begin to give it bhog and prasad. In such a condition a situation of ghaat is formed with you: the mantra will not actually work at all, because the deity of that mantra never came and the mantra was never made siddh, and instead harm begins to come to you.

You are doing japa of the mantra of some other shakti. But by the effect of that mantra a negative energy arrives and starts to disorient you. Through the medium of dreams it will tell you about different kinds of bhog — that you do it like this, you do it like that — and you come under its talk. It seems to you that some divine shakti has come, and thinking this, you begin to give it bhog and prasad. In such a condition, what happens is that a situation of ghaat is formed with you. Your mantra will not actually do the work at all. Whenever you set it going, since the deity of that mantra never came, that mantra was never made siddh — instead, harm will begin to come to you. Now it will seem to you: what has happened? We had done a good deal of mantra japa and this kind of difficulty is arising.

What clears a negative energy that has entered the abhamandal?

Whenever such a negative energy enters the abhamandal of your body through the effect of your mantra japa, makes its place there and begins to give trouble in your body, its counter also comes about through havan. When you perform havan your abhamandal, your aura, becomes clear. In the method of aura cleansing, he says, two things have been stated: one is arti, and the second is havan.

Whenever a negative energy enters the abhamandal of your body through the effect of your mantra japa, makes its own place, and begins to give trouble in your body — its counter too comes about through the medium of Havan. When you perform havan, your abhamandal, your Aura, also becomes clear. In the method of aura cleansing two things have been stated: one is arti, and the second is havan. Havan has been coming down in our Sanatan culture from the earliest of all. He points to what is shown especially in the films of the South, which he says he has not gone and seen himself: when the hero and heroine arrive from somewhere, camphor is burnt fully over a pumpkin, the arti is taken over them and it is thrown away. What is actually happening is that this arti being taken with camphor is clearing your abhamandal completely, cleaning it. And when you do this same thing through the medium of havan — when you sit in a havan and give a hundred and eight ahutis — then by the effect of that havan your abhamandal becomes considerably clear.

Nine full days of havan in the Shakambhari Navratri are prescribed for a siddh mantra that has stopped giving effect.

Where something is not working, havan at that place. So if you perform havanatmak prayoga in the Shakambhari Navratri — especially of any mantra of yours which you had made siddh and which is not giving effect, or even otherwise — a full nine days, by which that mantra will become pushta, a positive effect will fall on your body too, and whenever you use it you will obtain more effect from it than you hoped.

Wherever something is not doing its work, at that place — havan. So if in the Shakambhari Navratri you perform a havanatmak prayoga, especially of any mantra of yours which you had made siddh and which is not giving effect, or else even otherwise, you should perform havanatmak prayoga at that time. A full nine days, by which that mantra too will become pushta. A positive effect will fall upon your body as well. And whenever you use it, you will obtain more effect from it than you had hoped.

Nobody can tell you your future, because the one who can look into kaal is removed from the world.

Pointing to a pinned link for a Shakambhari sadhana that he thinks barely one or two people have performed, he says that in life sin and merit both keep running: when punya rises all comforts are obtained, and when paap rises a man may be a crorepati and still be reduced to want of food. He says repeatedly that nobody has seen the future and nobody knows it; however great and capable a sadhak may be, nobody can tell anyone's future with accuracy, because if that divine quality and divine shakti for peering into kaal is obtained by someone, he is separated from the world — so nobody tells that thing.

Apart from this, he says, a message has been pinned in the Shakambhari Navratri: this is the link to a sadhana of Bhagavati Shakambhari. He does not think anyone but one or two people will have performed this sadhana. In life, paap and punya both keep running. When punya rise, all comforts are obtained; and when paap rise, however wealthy a man may be, however much a crorepati, such a condition comes about in his life that he becomes destitute even for food to eat. We say again and again, he continues, that nobody has seen the future, nobody is knowing it. However great, powerful and capable a sadhak he may be, nobody can tell anyone's future with accuracy. The reason is that if that divine quality and divine shakti for peering into kaal is obtained by someone, then he is separated from the world. So nobody tells that thing.

Sadhana is savings laid up for one's descendants, as money is invested for a future one cannot see.

You do not know your own future, but you keep it protected by saving, he says — you save because it will be of use in the future, you invest money somewhere because it will be of use in the future. In just the same way, learn to invest sadhanas. You will make this investment of sadhanas and it will be of use to you in life, and to your children too. You save money and give it to your children, but nobody gives a sadhana to their children, and nobody gives punya karma.

You do not know your own future. But just as you keep your future protected by saving — you save so that it will be of use some day in the future, you invest money somewhere so that it will be of use in the future — in exactly that manner, learn to invest sadhanas too. These sadhanas — you will make this investment of them, and in life it will be of use to you, and it will be of use to your own children as well. By saving money you do give it to your children. But nobody gives a sadhana to their children. Nobody gives punya karma.

Which pushtikarak shaktis keep their grace over a lineage?

In a kula, he says, the influence and blessing of certain shaktis always remains — all those shaktis that are pushtikarak. For example Bhagavati Devsena: if her grace is obtained, if the grace of Bhagavati Shashthi is obtained, then hardly ever will any trouble relating to the lineage come into the kula, and hardly will any suffering come to the children, so long as the parents do not knowingly commit some very great offence.

In a kula, what kind of shaktis have their influence and blessing always present — among them, all those shaktis that are pushtikarak. For example, Bhagavati Devsena. If her grace has been obtained. If the grace of Bhagavati Shashthi is obtained — then hardly ever will any difficulty relating to the vansh come in the kula. Hardly will any suffering come to the children, so long as no great offence, no very great offence, is knowingly committed by their parents. Until then nothing of that kind happens. In the same way, if you have kept Bhagavati Annapurna pleased in the kula, then like the Kula Lakshmi she will always keep your store of grain filled.

What does Bhagavati Shakambhari give when she is pleased?

If Bhagavati Shakambhari becomes pleased then by her grace you will never lack dhan, dhaan, ann, fruit and flowers. If you are a farmer, the fertility in your fields will increase considerably. Besides that, in your kula and vansh there will never be a shortage of dhan-dhanya, never a shortage of grain, never a shortage of vanaspatis; no negative energy will ever enter the crop you are cultivating, and no kind of poison — the natural poisons — will ever have effect on it.

And such is this form of Bhagavati Shakambhari. If Bhagavati Shakambhari becomes pleased, then by her grace you will never have a shortage of dhan, dhaan, ann, fruit and flowers. If you are a farmer, then the fertility in your fields too will increase a great deal, if her grace is obtained. And apart from this, in your kula and in your vansh there will never be a shortage of dhan-dhanya. There will never be a shortage of grain. There will never be a shortage of vanaspatis. No negative energy of any kind will ever enter whatever crop is being cultivated by you. No kind of poison — the natural poisons — will ever have any effect upon it. This is the kind of capability Bhagavati gives.

How long does the effect of an Annapurna or Shakambhari sadhana last?

The effect of any sadhana relating to Bhagavati Annapurna or Bhagavati Shakambhari remains for a long time. It may be said, he holds, that they certainly give the blessing of grain, the blessing of grain and wealth, at least from one generation to the second and from the second to the third. And if you have grain then you will have wealth too; both dhan and dhanya are obtained. This is why the sadhana of Bhagavati Shakambhari should be performed.

These things — any sadhana relating to Bhagavati Annapurna, or any sadhana relating to Bhagavati Shakambhari — their effect remains for a long span of time. It may be said that at the very least from one generation to the second, from the second to the third, they certainly do give the blessing of ann, the blessing of ann and dhan. And if grain remains with you, then wealth too will remain. Both dhan and dhanya are obtained. It is for this reason that the sadhana of Bhagavati Shakambhari should be performed.

May the Shakambhari sadhana be done while Kharmas is running?

Although Kharmas will be in force during the Shakambhari Navratri, still, if you wish to do her sadhana — since this is her own navratra — you should certainly do the sadhana given at the pinned link. There is no difficulty in that. But that sadhana should be repeated again and again, at least in one navratra or another; even doing it once or twice makes her effect and grace come very intensely and very quickly in your life.

Although Kharmas will remain in force in the Shakambhari Navratri, still, if you wish to perform her sadhana — since this is her very own navratra — then you should certainly do the sadhana given at the link that has been pinned here. There is no difficulty in it. But that sadhana should be repeated again and again, at least once in a navratra or two. Even if you do this sadhana one or two times, its effect and grace come very intensely, very quickly, into your life. However much suffering and calamity may come, you will never have trouble for food and drink; Bhagavati will never make you or your descendants crave for food. So a householder should certainly perform her sadhana once in his life and keep it, and should tell these sadhanas to the generations coming after him as well.

Dhanvantari is worshipped on Dhanteras for dhan, but it is Bhagavati Annapurna who is worshipped for dhanya.

On the day of Dhanteras the sadhana of Bhagavati Annapurna is performed. He asks how many people do her Annapurna sadhana on Dhanteras: unless it is said, unless it is told, mostly only people of the Kashi region who go for darshan know of it. Otherwise on that day only Bhagwan Dhanvantari is worshipped, vessels are bought, brooms and rope are brought for the sake of money. Everyone is worshipping Dhanvantari for wealth and for the body — but for grain, whom are you worshipping? You will not stay alive eating gold coins.

On the day of Dhanteras the sadhana of Bhagavati Annapurna is performed. How many people perform her Annapurna sadhana on Dhanteras? If it is not spoken, if it is not told, then on that day it is mostly people of the Kashi region who go and take darshan and know of it, or those who have been there, or those who have the information. Otherwise, on that day only Bhagwan Dhanvantari is worshipped. Vessels are bought. This is done for the sake of money; brooms and rope are bought and brought. It is like this, he says: that they may obtain dhan — but the obtaining of dhanya? For wealth, and for one's own body, for that sign, everyone is doing the pujan of Dhanvantari — but for dhanya, whose puja are you doing? So for dhanya it should certainly be done. If you do not get grain, you will not stay alive by eating gold coins. This is why, in this time of Bhagavati, you should certainly perform sadhana and puja.

The satvik khappar vidhi of Baglamukhi is not given on the channel; it must be asked of one's own guru.

Asked what the satvik khappar of Baglamukhi is like, he says that he cannot tell every single thing. Those things which can be told in the manner they can be told have certainly been given on the channel. But the vidhi of filling a khappar, and that of Bhagavati Bagla at that, he cannot give. For this you should ask your own guru.

The question asked is what the satvik khappar is like in the place of Baglamukhi. You also send messages always, he replies. We cannot tell every single thing. Those things which can be told in the way they can be told, we have certainly given on the channel. Now the vidhi of filling a khappar, and that of Bhagavati Bagla — that we cannot give you. For this you should ask your own guru.

Can a small Paras Shivling be kept at home?

People are already keeping the Paras Shivling nowadays, he says. There are a great many rules in the Paras Shivling. He speaks on this topic personally with those he speaks to, and holds that it is not right to speak publicly on every topic.

Asked whether a small Paras Shivling may be kept in the house, the speaker answers that people are already keeping the Paras Shivling nowadays. There are a great many rules in the Paras Shivling. With those we speak to personally, we do speak on this topic. Speaking publicly on every topic is also not right.

Who is Dulha Dev Maharaj?

It is not possible to say in which form Dulha Dev Maharaj stands among the lok devtas, he answers. This information can be known only from those in whose place he is worshipped.

The question is asked who Dulha Dev Maharaj is. Now, in which form he stands among the lok devtas, it is not possible to tell, he says. Wherever he is worshipped, among whichever people — this information can be found out only from them.

Should an ordinary sadhak recite the Bagla Hridaya mantra?

Asked by a questioner who recites the Hridaya mantra of Baglamukhi and wants to give a satvik khappar at the end of the recitation, and who asks any initiated sadhak to tell him, the speaker answers sharply: when you know it is Bagla Hridaya, then ordinary sadhaks should not recite it at all. If you are an initiated sadhak, your guru will certainly have told you the vidhi of filling the khappar. Do not attempt to take things of this kind from another initiated sadhak.

Brother, when you know that it is Bagla Hridaya, then ordinary sadhaks should not recite it at all, the speaker says. If you are an initiated sadhak, then your guru will certainly have told you the vidhi of filling the khappar. Do not attempt to take things of this kind from another initiated sadhak. Those things which are common are given. Those which are not common, in which a special vidhi vidhan is required — if you are initiated then take it from your own guru; if you are not initiated, do not attempt to steal it. You will get no benefit from that.

Does the khappar change with the beej one is initiated in?

He tells the questioner that the thirty-six syllables of Bhagavati Bagla, which people call the beej mantra or the mool mantra — if one proceeds even according to that, and if you study the tantra granthas, then according to the several beej mantras of Bhagavati Bagla that are current, the khappars change as well. Which beej were you initiated with? Whether Hreem, or Hleem, or Hreeng — the khappar will change accordingly; and if you were initiated in Hreem and the khappar vidhi of Hreeng is given to you from here, he says bluntly, there will be a bamboo in your backside, boy.

Let us tell you this, the speaker says: the thirty-six syllables of Bhagavati Bagla, which you call the beej mantra, which you call the mool mantra — if one proceeds even according to that, if you study the tantra granthas, then according to those beej mantras of Bhagavati Bagla that are current, the khappars also change. Which beej have you been initiated by? Whether it happened with Hreem, whether with Hleem, whether with Hreeng — with whichever it happened, the khappar too will change accordingly. If you were initiated in Hreem and from this side the khappar vidhi of the Hreeng one is given, then there will be a bamboo in your backside, boy. After that, he adds, you will go on saying that these internet and Facebook gurus are not right. So do not fall into this business. It is not possible to tell every single thing. Obtain these things from your own guru; he will tell you in the correct way.

In which season should the Mohini mantra be awakened?

Asked for the complete vidhi of awakening the Mohini mantra and on which days it may be awakened, he answers only that it should be done in the Sharad ritu, if there is a very special need for it.

A questioner asks for the complete vidhi of awakening the Mohini mantra, and on which days the Mohini mantra can be awakened. It should be done in the Sharad ritu, the speaker replies, if there is a very special need.

Which mool mantra of Batuk Bhairav precedes the Bhairav Namavali?

Asked whether the twenty-one-syllable or the twenty-two-syllable mantra, or some other, should be recited before the Bhairav Namavali, he asks in return which Bhairav Namavali is being done — that of the Kaal Sankarshan Tantra, of the Rudrayamal, of the Bhairav Yamal, of the Devi Yamal. According to whichever it is, the mantra also changes; the Kaal Sankarshan one will be different, the Rudrayamal one different, and all the remaining tantras have their own separate ones.

Which Bhairav Namavali are you doing? Are you doing that of the Kaal Sankarshan Tantra, of the Rudrayamal, of the Bhairav Yamal, of the Devi Yamal? According to whichever you will be doing, the mantra also changes. The Kaal Sankarshan one becomes separate, the Rudrayamal one becomes separate, and of all the remaining tantras there are, all are separate. So if you are doing it by a special vidhi vidhan, then do that; otherwise whatever has been given — that is, whatever is given in the Namavali itself — that alone should be done.

Can a mahamantra anushthan done at Bhairav Ashtami be repeated in Malmas?

Asked whether the repetition of a mahamantra anushthan performed on Bhairav Ashtami can be started from the Ashtami tithi, he answers yes: Malmas has begun, there is no difficulty at all, begin it.

A questioner says he had performed a mahamantra anushthan on Bhairav Ashtami and asks whether the second repetition can be started from the Ashtami tithi. Yes, the speaker answers. Malmas has begun; there is no difficulty at all. You begin it.

When should a Navdurga sadhana be taken up?

To someone who wishes to perform the Navdurga sadhana, he says to do it especially only after Makar Sankranti.

A questioner wishes to perform the Navdurga sadhana. Now do it especially only after Makar Sankranti, the speaker replies.

The tantra books of Arun Kumar Sharma may be read for information, though not every account in them can be supported.

Asked about Shri Arun Kumar Sharma, the spiritual writer of Banaras, and his books on tantra, he says: certainly, read his books, you will get information on a great many things. But he adds that having read all of that writer's pieces, and without wishing to lay blame on anyone, he cannot support the kind of tragedy that comes in every one of his narratives — what happened to him, what happened to the tantric.

Certainly, read his books; you will obtain the information of a great many things, the speaker says. But we should like to say this much particularly. Of all the writings of his that we have read — we do not wish to lay blame on anyone, nor to speak in that manner — but this much we will say: seeing the kind of tragedy that comes in every one of his narratives, what happened to him, what happened to the tantric, I cannot support those things. Because we are inhabitants of the very region about which he is writing. We are understanding and knowing those subjects. It is not necessary that things should be like this. So according to me it does not happen to that great an extent; things of that kind do not happen to that level, and do not happen every time. We can accept that it might happen five times out of ten — but in his every narrative that thing happens in that manner. We cannot support that. It becomes a plain matter of applying salt and chilli and spice and serving it up so that people will like it. We beg his pardon; we have no doubt at all about his spiritual competence, nor are we saying any such thing. But what is being written — that we cannot support; that level we cannot support.

The worship of Sai, mulla, mazar, murda and kabr is forbidden, and those videos are kept up so that one family may be saved.

He refers to the videos he has made relating to Sanatan culture in which he has forbidden the worship of Sai, mulla, mazar, murda and kabr. He keeps them so that one man's life might be saved, so that one family of Sanatan culture might be saved, so that some Sanatani Hindu might be saved and might give up worshipping mulla, mazar and kabr.

He points to the videos relating to Sanatan culture in which he has forbidden the worship of Sai, mulla, mazar, murda and kabr. We have kept it so that one man's life may be saved, so that one family of Sanatan culture may be saved, so that some Sanatani Hindu may be saved — that he may give up worshipping mulla, mazar and kabr. He adds that a further video is prepared and will be put up in the same week, on the question of why, as people say, things are fulfilled quickly by worshipping the dead and the mazars.

Which small kavach of the Devi can men recite instead of the Chandi Kavach?

Told that the Chandi Kavach is very long and asked to name some small kavach of the Devi for men, he says you can also do any kavach of your own aradhya ishta; there are other kavachs of Durga ji as well. He says he will put up a small kavach of Durga ji before this coming Navratri.

The Chandi Kavach is very large, the questioner says, and asks for the name of some small Kavach of the Devi for the sake of men. You can also do any kavach of your own aradhya ishta, the speaker answers. There are other kavachs of Durga ji as well. All right — this time, before Navratri, we will put up a small kavach of Durga ji.

The Hayagriva sadhana for memory and competitive examinations is already available to one who has chosen it himself.

Asked to tell the sadhana of Bhagwan Hayagriva for sharpening the memory and for success in a competitive examination, he answers that since you have yourself already chosen the sadhana and decided that this thing will be obtained only from the Hayagriva sadhana, it is available, and you can take it.

A questioner asks for the sadhana of Bhagwan Hayagriva for making the memory sharp and for success in competitive examinations. When you have yourself already chosen the sadhana, that this thing will come only from the Hayagriva sadhana, then it is available — you can take it, the speaker replies.

What is the rule about starting sadhana during Kharmas?

Do not begin a sadhana during Kharmas, he repeats. Those which you have done during a grahan kaal, if you have done them already before, you can begin those and repeat the sadhana. Do not start anything new.

Do not begin sadhana in Kharmas, the speaker tells a questioner. Those that you have done in a grahan kaal, if you have done them already from before, then you can begin that; you can repeat the sadhana. Do not begin anything new.

Can the Datta Mala mantra be repeated from Poornima to Amavasya?

A questioner wishes to do the Datta Mala mantra again and again from Poornima to Amavasya. Absolutely, do it from Poornima to Amavasya, he answers; observing brahmacharya in that period is exceedingly necessary.

A questioner says he wishes to do the Datta Mala mantra again and again, from Poornima to Amavasya. Absolutely, do it from Poornima to Amavasya, the speaker answers. In that period, observing BrahmacharyaStrict celibacy required through an extended ritual observance. is exceedingly necessary.

How is the purnahuti of an ordinary havan done?

In the havan people ordinarily perform, purnahuti should be done at the end. For the purnahuti, if you are doing a special havan — a havan of a Satnamavali and so on — then do it with a coconut gola; otherwise it can also be done with supari or with jaiphal. Placing it upon a betel leaf and speaking the Purnamadah Purnamidam mantra, if you know it, then stand up and cast it in, having placed it upon the betel leaf.

In the havan that is ordinarily performed, Purnahuti should be done at the end. For the purnahuti, if you are performing a special havan — if you have done the havan of a Satnamavali and so on — then in that do it with a coconut gola; otherwise you can also do it with supari, or with jaiphal. Placing it upon a betel leaf, and speaking the Purnamadah Purnamidam mantra if you know it, then stand up and put it in, having placed it upon the betel leaf.

If women do not touch Hanuman ji and Shani Dev, how can Shani be served?

A questioner writes that she had read that just as girls do not touch Hanuman ji, so too Shani Dev is not touched, and asks how Shani Dev can then be served. Every deity has some rule of its own, he answers, and to disregard those rules is dangerous for oneself. Behind the prohibition on touching Shani Dev, or Rahu and Ketu, or the child forms of the gods, or the form of Hanuman ji, there is some cause; and understanding those causes is beneficial for you.

Look, every deity has some rule of its own, the speaker answers. And to disregard those rules is dangerous for oneself alone. Behind the prohibition on touching Shani devta, or on touching Rahu and Ketu, or the prohibition on touching the child forms of the gods, or the prohibition on touching the form of Hanuman ji — behind that there is some cause or other. Understand those causes. Then it is beneficial for you. He adds that in the world there is only one — the woman — who can give birth to a new world; know this thing.

What happens at the pran pratishtha of a vigraha?

Know the vidhi of pratishtha, he says. When the pratishtha of any deity's vigraha is performed, the nyasa of their ayudhs and of each single limb of their body is done. Their avahan takes place, their nyasa takes place; and along with that there are a great many other things too whose avahan and nyasa are done.

Women today, not understanding these things, feel that they should touch — but know the vidhi of pratishtha, the speaker says. When the pratishtha of the vigraha of any deity is performed, then the Nyasa of their ayudhs, of each single limb of their body, is done. Their avahan takes place, their nyasa takes place. And along with that there are a great many other things as well whose avahan and nyasa are done.

Which forms of Hanuman ji may not be touched, and by whom?

The prohibition on touching is not on every form, he says. Where Dakshinmukhi Hanuman ji is, there it is forbidden, because that is an ugra form; where Hanuman ji is seated on a pretasan, then it is forbidden that you touch. And it is not only for women: for the ordinary sadhak who has not obtained deeksha, whose deeksha has not taken place, it is also forbidden.

Suppose the pratishtha of Hanuman ji is taking place, of Panchmukhi Hanuman ji, by vidhi vidhan, by the tantrokta vidhan — he says a live video on this is already prepared and will be put up, in which you will see how they are seated upon a pretasan. Now there it will be said that you should not touch. And you will say: why shall we not touch, brother? It is Hanuman ji. But the prohibition on touching is not on every form. Dakshinmukhi Hanuman ji — as we have said before — there it is forbidden, because it is an ugra form. Where Hanuman ji is seated upon a pretasan, there it is forbidden that you touch. And not only for women: for the ordinary sadhak, for those who have not obtained DeekshaFormal initiation into a mantra or spiritual practice by a competent Guru., whose deeksha has not taken place, it is forbidden for them too.

In a temple nothing but Shiva ji should be touched; the shringar is left to the shringariyas.

His own belief, he says, is that whoever's mantras you are initiated by, if you are going into any temple, do not touch anyone other than Shiva ji. What is the need to touch the murti? The shri vigraha should not be touched: that much purity, that much divinity, is not always and forever present within us. Only those who are initiated, who have the knowledge of all those things, should do the touching and the shringar.

And my own belief is this, the speaker says: whoever's mantras you are initiated by, if you are going into any temple, do not touch anyone other than Shiva ji. What is the need to touch the murti? The shri vigraha should not be touched. That much purity, that much divinity, is not present within us always and forever. Those who are initiated, who have the information of all those things — they alone should do the touching, the shringar and the rest. In all the Shakti Peeths, or the Jyotirlinga regions and so on, in every place the shringariya family has been coming down from the beginning. Those people alone do the shringar. Something particular has been so for the shringariyas, and they observe those rules. The women of their houses also observe these things and keep them, which is why that divinity remains established. If those people do not observe them, it will not take long for ruin to come. You and I cannot understand that thing, cannot know it, and it may even be that we do not accept it.

How should a person serve a deity without touching?

Without touching, give it to the pandit ji, he says. The pandit ji will perform the pujan in your name, he will do the shringar, he will put on the flowers and garland. He will be initiated, he does his own rule and dharma, he does his Gayatri, he has the adhikar — let him do it. Our concern is with the blessing; what great blessing are we going to get by touching them?

So do not touch, the speaker says. Without touching, hand it over to the pandit ji. The pandit ji will perform the pujan in your name. He will do the shringar. He will put on the flowers and the garland. He will be initiated; he does his own rule and dharma; he does his Gayatri; he has the adhikar. Let him do it. We have to do with the blessing, do we not. What great blessing are we going to obtain by touching them?

Within the Jagannath vigraha is established a substance said to be the heart of Bhagwan Shri Krishna.

If it is so, he says, then you will know about Bhagwan Jagannath: within his shri pratima, his shri vigraha, there is a substance established which is said to be the heart of Bhagwan Shri Krishna. If anyone were to touch it, the person would not survive. So divine is it, and there is such astonishing capacity in it — divine indeed, but the man would be finished at once. This is why one should not touch every single thing; serve without touching, since there is nowhere any need to touch in order to serve a deity.

If it is like that, the speaker says, then you will know about Bhagwan Jagannath: that within his shri pratima, his shri vigraha, there is that substance established which is said to be the heart of Bhagwan Shri Krishna. If anyone were to touch it, the person would not survive. So divine is it. There is such astonishing capacity in it. So it is indeed divine — but the man would be finished immediately. This is why one should not touch every single thing. Serve without touching. To perform the seva of a deity there is nowhere any need to touch.

Is purnahuti to be done in an ordinary havan?

Asked whether purnahuti is not to be done, since it was not spoken of in the havan live, he answers that it has been told in the ordinary havan: it is to be done.

A questioner says that purnahuti was not spoken about in the live on havan, and asks whether purnahuti is not to be done. It has been told in the ordinary havan, the speaker replies. It is to be done.

Can women perform havan?

For the vaidik havan, he says, there is a prohibition for women. In vaidik karmakand and the rest, in the time that is running today, whatever tantrokta havan there is — that all should perform. Tantrokta havan means that whatever ahutis and so on are to be given with ordinary mantras, those should be done.

Can women perform havan, a questioner asks. For vaidik havan there is a prohibition for women, for women, the speaker answers. In vaidik karmakand and the rest — in the time that is running today, in this time, whatever tantrokta havan there is, that everyone should perform. The meaning of tantrokta havan is that whatever ahutis and so on are to be given with ordinary mantras, those should be performed.

What if no man in the household will perform the havan?

The second point, he says, is that if no man in the house is performing it, in such a situation what will you do — abandon it? So if they do not wish to do it, you do it: if you have the means to call a pandit ji and have it done, have it done by him; if you do not, do it yourself.

The second matter is this: if no man in the house is doing it, then in such a situation what will you do? Will you abandon it? So if they do not wish to do it, then you do it. If you have the means to call the pandit ji and have it performed, have it performed by him. If you do not have the means, do it yourself. At the very least you can certainly do havan with a Chalisa and so on.

What samagri should a woman use when she performs havan?

Only this much is to be kept in mind about the samagri, he says: whenever women perform havan they will not give ahuti with ghee. They will keep the quantity of guggul greater and the quantity of ghee less; or they will mix together all that havan samagri about which a video has been made on the channel, and give ahuti with that.

Only this much attention is to be kept regarding the samagri, the speaker says. Whenever women perform havan, they will not give ahuti with ghee. They will keep the quantity of guggul greater, and the quantity of ghee less. Or they will mix together all the havan samagri about which we have made a video on the channel, and give ahuti with that.

Who among women may pronounce the pranav while offering ahuti?

Speaking openly and clearly, he says to all the mothers and sisters whose menopause has taken place, who are above fifty years of age, whose menstruation has stopped: you may, if you wish, offer ahuti pronouncing the pranav. But those who are not yet in that state should not pronounce the pranav and so on; they should pronounce the Devi pranav, and doing the paath of the mantras while pronouncing the Lakshmi beej, they should then offer the ahuti.

Speaking clearly and openly, the speaker addresses all the mothers and sisters whose menopause has taken place, who are above fifty years of age, whose menstruation has stopped. If you wish, you may pronounce the Pranav and offer ahuti. But those who are not yet in that state should not pronounce the pranav and the rest. Pronounce the Devi Pranava; doing the paath of the mantras while pronouncing the Lakshmi beej, offer the ahuti then.

Which sadhana does he give for a government job and competitive exams?

Asked for a sadhana for a government job, where the competition is very great, so that the mind may be made sharp and the competitive examination passed, he says everything has just one chance, and that the vidhan of Ishan Shiv has been given on the channel. It is for exactly that; at least try doing it.

A questioner asks for a sadhana for a government job, saying the competition is very great, and asking for one by which the mind becomes sharp and the competitive examination is passed. There is only one chance for all of it, the speaker says. On the channel we have told the vidhan of Ishan Shiv. It is for that very purpose — at least try doing it.

What does he prescribe for debt and a stopped business?

If no path is visible and the difficulty is so great, then from the day of Tuesday take the sankalpa for this very thing — that there be guidance for the ending of the debt, that a path be made and my business begin again, that whatever kind of dosha there is, be it graha dosha, be it a dosha of the earth, be it a dosha of thought, all be destroyed and the grace of Bhagavati Lakshmi be obtained — and taking exactly this sankalpa, do havan with the Hanuman Chalisa from Tuesday to Tuesday, or if possible on every Tuesday. He would himself say: do a havan for forty-one continuous days, taking the sankalpa daily, doing havan early each morning, observing brahmacharya and keeping satvik food and conduct and thought.

If no path is being seen, if there is so much difficulty, then from the day of Tuesday take the sankalpa for this very thing, the speaker says. That there be guidance for the ending of the debt, that a path be made, and that my business may start again; that whatever kind of dosha there is, be it graha dosha, be it a dosha of the earth, be it a dosha of thought, let all of it be destroyed, and let the grace of Bhagavati Lakshmi be obtained. Taking exactly this sankalpa, perform havan with the Hanuman Chalisa from Tuesday to Tuesday, or if it is possible, on every Tuesday. We would say: perform a havan for forty-one continuous days. Take the sankalpa daily and do havan early in the morning, observing brahmacharya, keeping satvik food, conduct and thought.

How is the grace of a kuldevi obtained?

Asked for some upay for obtaining the grace of those whose kuldevi is the Shakambhari form of Maa, he answers that the grace of a kuldevi does not come about by totka, by tona or by upay. Although, he adds, it is the totka that goes most viral these days, and this is exactly why his channel runs so slowly — because he never tells a totka.

Look, the grace of a Kuldevi does not come about by totka, by tona and by upay, the speaker answers. Although it is the totka that goes most viral of all nowadays. And this is exactly why our channel runs so slowly — because we never tell a totka.

The exam totka of two drops of honey on a betel leaf placed on the Shiva arghi is recited only to ridicule it.

He recites the popular remedy in order to ridicule it: if the child has not studied, if his examination is near, if he has read nothing and wants to do nothing — take one betel leaf, put two drops of honey upon it, place it on the arghi of Shiva ji, and the child will top. So from today let nobody teach their children; let everyone adopt this totka, and Shiva ji will go and write the examination. Totka does not run on his side.

If a child has not studied, his examination is near, he has read nothing, he wants to do nothing — take one betel leaf, drop two drops of honey upon it, place it on the arghi of Shiva ji: the child will top. After today let nobody teach their children, the speaker says. Let everyone adopt this totka; what is the need to teach, brother? And Shiva ji will go and write the examination. Totka does not run with us.

What should a Shakambhari kuldevi worshipper actually do?

For obtaining the grace of Bhagavati, when your kuldevi is Jagadamba Shakambhari, do the sadhana at the link he has given. And since she is your kuldevi, do this sadhana again and again. Alongside it do the sadhana of the first mantra of the Argala as well, give ahuti from both, and see the wonder. If you do it even for a whole year, from this Shakambhari Navratri to the Shakambhari Navratri of the next year, then you will be left with nothing to worry about, and within a year your capacity will grow so much — if you have kept the vidhi, vidhan and rules.

For obtaining the grace of Bhagavati, when your kuldevi is Jagadamba Shakambhari — we have given the link, do that sadhana, the speaker says. And since she is your kuldevi, do this sadhana again and again. Along with it, also do the sadhana of the first mantra of the Argala Stotra, together with hers. Give ahuti from both, and see the wonder. If you do it even for a whole year — from this Shakambhari Navratri up to the Shakambhari Navratri of the next year — then you will have nothing left to think about. Within a year your capacity will increase so much, if you have done the vidhi, vidhan and all the rules.

Where can the vidhan of the Shakambhari sadhana be found?

The whole vidhan has been given on this channel, at the link he has pinned — the vidhan of the sadhana of Bhagavati Shakambhari. You will not obtain the vidhan anywhere else, he says; you will find it in the granthas of tantra, but you will not find it available on the internet like this.

We have given that whole vidhan on this channel, at the link we have pinned just now: it is the vidhan of the sadhana of Bhagavati Shakambhari. You will not obtain the vidhan anywhere. You will find them in the granthas of tantra, but you will not find it available on the internet like this.

Why do a crow, then cats and then dogs cry at two in the morning?

Asked why for four days at two at night a crow first calls, then cats fight, then dogs howl, continuing between two and four, he says that if this is continuing and happening at one and the same place, then let one thing be told: all the shaktis there are have a route determined for them, and according to the month they roam along their route. Where sawari comes upon people, where there is a truly auspicious divine shakti, one sometimes hears that at the time a divine shakti is to depart she will have said beforehand that she will come at that time and will have at least one pot of water poured, so that her grace may be obtained upon that house.

If this thing is continuing, and it is happening at one single place, then let us tell you one thing, the speaker says. All the shaktis that there are have a route determined for them. And according to the month they roam along their own route. Those upon whom sawari comes, the people who carry sawari — where there is a divine shakti, where there is truly some auspicious shakti — then sometimes you will hear and see this: that at the time when a divine shakti is to go, she will have said beforehand that we will come at that time, and will have at least one pot of water poured, but will certainly have it poured, so that from my house her grace may be obtained upon this house. Things of this kind happen.

Why do crows, cats and dogs react when shaktis are coming and going?

So the thing you are seeing — whether it is a negative shakti or a positive shakti — if their time of coming and going is determined, they will come; and to the crow everything is visible from the sky path, by the blessing of Ram ji. That divine sight is obtained by them just so, and seeing it they will cry; cats also see, dogs also see, and seeing it they will certainly cry out. It may also be, he adds, that some prakshepan of abhichar is taking place, that shaktis are coming and going, and seeing that too they will cry.

So the thing you are seeing — whether it be a negative shakti or a positive shakti — if their time of coming and going is determined, they will come. And to the crow, everything is visible from the akash marg. It is the blessing of Ram ji. What you and I cannot give, that divine sight is obtained by them just so. So they will see, and they will cry. Cats also see it. Dogs also see it. So those creatures, when they see, will certainly cry out. And it may also be that some prakshepan of Abhichara and the like is taking place, that shaktis will be coming and going — then seeing that too they will cry. This also happens. Both things are possible.

Should an abhichar done against you be turned back?

Asked whether one should answer back if an abhichar has been done, he says an answer should be given, but only after becoming capable. Whenever anyone does abhichar, before turning it back you must first have so much capability that we can stand before him. If the burden is of a hundred kilos, we shall have to become of two hundred kilos, and only then will we be able to answer it — because the person who does abhichar will strike back again when you answer. So you must have enough capability both to stop it and to send it back again; and the grace of the ishta is greatly necessary.

If someone has done abhichar upon us, should a reply be given by turning it back or not? A reply should be given, the speaker says, but after becoming capable. Whenever anyone does abhichar, then before turning it back one must first have so much capability with oneself that we can stand before him. If the burden is of a hundred kilos, then we shall have to become of two hundred kilos; only then will we be able to answer it. Because the person who does abhichar will strike back again when you give your answer. So you must have so much capability that you can both stop it and send it back again. And the grace of the Ishta Devata is greatly necessary.

How can a family that is repeatedly attacked by tantra protect itself?

Asked how to be saved when someone repeatedly does tantra-mantra against the household, he says many vidhans have been told on the channel. The ordinary method, the greatest of all, is Bajrang Baan, Hanuman Chalisa and Hanuman Janjira. With the help of all of these you can be saved comfortably — but you will have to continue; there will be trouble in the beginning, and afterwards you will win.

Many vidhans have been told on the channel, the speaker says. The ordinary method, the greatest of all, is Bajrang Baan, Hanuman Chalisa and the Hanuman Janjira. With the help of all of these you can be saved comfortably. But you will have to continue it. In the beginning there will be difficulty; afterwards you will win — if it is happening again and again.

How does a beginner without good dhyan complete a sadhana?

Told that no sadhana is perfected without a good state of dhyan at the start, and asked how a beginner with a poor level of dhyan should complete a sadhana, he says that whatever may be said, according to him the state of dhyan is what is obtained when you begin to do mantra japa, when the mantra settles within you and manana of the mantra begins, when it becomes fully effective in the mind. After that, dhyan begins to happen of itself. Until the correct effect of the mantra falls on your life, on your body, on your mind and soul, and until the bhav of surrender comes, that dhyan is useless.

Whatever may be said for the sake of saying, the speaker answers, but according to me the state of dhyan is obtained when you begin to do mantra japa, when the mantra settles within you. When manana of the mantra begins to happen fully, when it becomes fully effective in the mind — after that, dhyan begins to be established of itself. Until the correct effect of the mantra falls upon your life, upon your body, upon your mind and soul — until, as they say, the bhav of surrender comes — until then that dhyan is useless. That concentrating of dhyan, the practice you do by making effort and labouring to concentrate, is a separate thing. What you see of the western culture of meditation — all those things are separate. But in Sanatan culture, according to me, for establishing dhyan: when you begin to do japa, when you begin to do mala japa, only this much should be so, that your body is not tired, that your sleep has been completed, that you are well refreshed and energetic. Sit comfortably and do mantra japa. While doing japa, even if you do ten malas, after two or three malas your dhyan will begin to be established automatically.

How should agnihotra be performed?

When the yajnopavit samskar takes place, he says, at that very time the upadesh for agnihotra is given. So agnihotra should be performed according to whatever upadesh was given.

When the yajnopavit samskar takes place, at that very time — the upadesh for agnihotra is given. So according to whatever upadesh has taken place, agnihotra should be performed in that manner.

Where is the beej mantra and sadhana mantra of Shakambhari given?

Asked repeatedly for the Mohini mantra vidhi, he says how many times shall it be told; and for the beej mantra and sadhana mantra of Shakambhari ji, he points to the link pinned above.

Asked once more for the complete vidhi vidhan of awakening the Mohini mantra and on which days it can be awakened, the speaker says: brother, how many times shall we tell it. The beej mantra and sadhana mantra of Shakambhari ji — see, we have pinned the link here, above.

If the shastras prescribe murti puja, may photographs be worshipped?

Whether or not to do puja of a photo is a separate subject, he says; where our bhav lies is more important than that. Of the photo, and even of the shri vigraha, you may say — what praan is in it for you? It is your bhav that is in it. He gives as the best example Raja Jaisingh and Swami Vivekananda: when Jaisingh said, why should we accept God in a photo, Vivekananda said, then do not accept it; and taking down the picture of his father he placed it on the floor and said, spit on this. Jaisingh became angry, asking why he should spit; and Vivekananda said, exactly that bhav which is in this photo — that our father should not be insulted — that very bhav should be yours toward the photo of your own aradhya.

Whether to do puja of a photo or not is a separate subject, the speaker answers. In which place our bhav lies is more important than that. What of a photo — even of the shri vigraha you can say, what praan is there in it for you? It is your bhav that is in it. The best example of this is that of Raja Jaisingh and Swami Vivekananda. When Jaisingh began saying to Swami Vivekananda that, brother, why should we accept, why should we accept God in a photo — he said, all right, do not accept. There was a picture of his father; he lifted it and placed it below and said, spit on this. Jaisingh became angry: why should we spit? Then he said, exactly that bhav which is in this photo, that our father should not be insulted — that very bhav should be yours in the photo of your own aradhya too. So doing puja of a photo is a means of concentrating your mind. To go to the formless, though it be through the upasana of a form with attributes — that form is with attributes, it is direct, it is living, for you. He begins to add something further about what happens when you do pujan in a photo, then stops himself: leave this subject, we will not speak of it; if we tell everything then what is left, we too keep something saved.

What is the filling of a khappar?

There are a great many shaktis, he says, who move with a khappar in the hand. When you recite the Durga Saptashati — or leave that, look at what is shown on television — Bhagavati has taken up the khappar for the slaying of Raktabeej, and when she cuts his head she is filling his blood into her khappar. In just this manner the khappar has been spoken of in tantra as chiefly of three kinds, with various further divisions, and many divisions also according to guru parampara: there is the satvik khappar and there is the tamasik khappar, and in the tamasik khappar too many further divisions arise.

There are a great many shaktis who move along carrying a khappar in the hand, the speaker says. When you do the paath of the Durga Saptashati — or leave that, look at what is shown to you on television: there, Bhagavati has taken up the khappar for the slaying of Raktabeej, and when she is cutting off his head she fills her khappar with the blood. In exactly this manner, the khappar has been spoken of in tantra as chiefly of three kinds; its separate divisions arise from that, and there are many divisions according to guru parampara as well. There is a satvik khappar, and there is a tamasik khappar. And within the tamasik khappar too, many further divisions arise.

A khappar is never given to kshudra shaktis, though replicas of the vidhi have spread the practice like a disease.

Making a replica of this very thing — copying it somewhere or other — people have begun to give a khappar to kshudra shaktis as well. A khappar is never given to kshudra shaktis, he says. What happens in it is that something is made to run in the khappar; as Maa filled Raktabeej's blood in the khappar, that was one kind of tantra, so understand it in this way, that something is seated in the khappar and set running. The khappar ran, its capability fell upon somebody, a marana prayoga and so on took place — this is spoken of in this language as: a khappar has been offered, get the khappar taken off. Negative shaktis are also taken down into a khappar, and there is a vidhi vidhan of tantra in that.

Now, making a replica of this very thing — that is, copying it somewhere or other — a khappar has begun to be given to kshudra shaktis as well. A khappar is never given to Kshudra Vidya shaktis. What happens in it is that something is made to run in the khappar. As Maa filled the blood of Raktabeej in the khappar, that became one kind of tantra — understand it in this way, that some thing has been seated in a khappar and set running. The khappar ran, and its capability fell upon somebody: a Marana Prayoga and the like took place. This is spoken of in that language as — brother, a khappar has been offered; get the khappar taken off. Negative shaktis are also taken down into a khappar. And there is a vidhi vidhan of tantra in that.

Is a khappar offered to Mata Durga as well?

Absolutely, he answers: a khappar is offered to Mata Durga too. To the maximum of Bhagavati's forms a khappar certainly is offered. People will say that to Bhagavati Saraswati it is offered nowhere; then he will say only this — you will not find it written anywhere, but go to Maihar, go to Sharda Bhavani, and you will come to know. He adds that he cannot give the answer to every single thing, and often has to fall silent, asking why every single thing should be told.

A khappar is offered to Mata Durga too — absolutely, the speaker says. To the maximum of Bhagavati's forms, a khappar certainly, certainly is offered. Now people will say that to Bhagavati Saraswati it is offered nowhere. Then we shall only say this: you will not find it written anywhere, but go to Maihar, go to Sharda Bhavani, and you will come to know. We cannot give the answer to every single thing. Very often we too have to fall silent — why should we tell every single thing?

May phatkar and hunkar be added to sabar mantras in a havan?

Asked whether phatkar, hunkar and the like are all right in the havan of sabar mantras, he says only that a sabar mantra should be spoken exactly as it is, and nothing should be attached to it by oneself, because then the ling of that mantra changes. Mantras have also been divided into all three — masculine, feminine and neuter — and according to whatever we attach at the end, whether we add phatkar, whether hunkar, whether vashat, its distinction follows. If you add it of your own accord, its very nature will change; this is why it should not be done.

A mantra should be spoken only according to what it is, the speaker answers. A sabar mantra is as it is, and nothing should be attached to it from oneself. Because then the ling of that mantra changes. Mantras too have been divided into all three: masculine, feminine and neuter. According to whatever we attach at the end — whether we add phatkar, whether we add hunkar, whether we add vashat — its distinction follows from that. If you attach it of your own accord, its very prakriti will change. So this should not be done.

The Mohini and vashikaran vidhan is given for the dharma path alone.

He tells a persistent questioner that the Mohini mantra is available on the channel — look at the Siddh Sabari Vidya channel, since it is vashikaran you want to do, and the whole vidhan is told there. But that is for the dharma path. If you wish to do it walking on the dharma path, then do it; seeing the impatience you are showing, he says, it does not seem to me that you are going to do any work of the Mohini mantra for the dharma path.

Your Mohini mantra is available on the channel; look at the Siddh Sabari Vidya channel, the speaker says. It is Vashikaran you want to do, is it not — its whole vidhan has been told there. But that is for the dharma path. If you wish to do it walking upon the dharma path, then do it. Seeing the impatience of yours that is running, it does not seem to me that you are going to do any work of the Mohini mantra for the dharma path.

How can one find out oneself which deity's shaktis are working?

Asked how, without taking the help of any bhagat, one may find out for oneself which deity's shaktis are running with us, so that their seva and sadhana may be done better and without error, he says there is a whole separate video on this on the channel — not one but two or three videos — and asks the questioner to look at them once.

On this there is a whole separate video on the channel, the speaker answers. Not one, but two or three videos. Just look at them once.

What should be done about a very old tantra that upay has not removed?

Told that the tantra is very old, that many upay have been tried without benefit, and that on doing puja the trouble increases, he answers that if the tantra is old and no benefit is being obtained, then taking the help of some knowledgeable person, get the havan performed of those shaktis which are of a high order.

The tantra is old and no benefit is being obtained, the speaker repeats. Then, taking the help of some knowledgeable person, get the havan performed of those shaktis which are of a high order.

The video on cutting a tantra is already recorded but withheld, since there is no knowing how people would use it.

To tell it on the channel, he says, the video is already uploaded and he could publish it in two minutes if told to — but a great deal of thinking has to be done before publishing it, because there is no knowing how people will use it. So there is some small change to be made, after which he will publish it: the cutting of a tantra will then be accomplished by oneself.

For telling it on the channel — say it today, say it right now, and we would publish the video in two minutes; it is already uploaded, the speaker says. But a great deal of thought has to be given before publishing, because there is no knowing how people will use it. So there is a little change, after making which we shall publish it: that the cutting of a tantra will come about, and will come about by oneself.

Where is there a temple of Shakambhari Durga?

Asked whether a temple of Shakambhari Durga is established anywhere, he says yes — in Madhya Pradesh. As far as he remembers it is Sambalpur; he asks anyone whose kuldevi is Bhagavati Shakambhari to comment. It may perhaps be around Narsinghgarh as well, or Sambalpur — it is at one of these two places, because the people there are connected and keep speaking with him. And the mahants and so on there are sadhaks of the Adi Guru Shankaracharya parampara itself.

Is a temple of Shakambhari Durga established anywhere? Yes, in Madhya Pradesh. As far as I remember it is Sambalpur, the speaker says — let anyone whose kuldevi is Bhagavati Shakambhari comment. Perhaps it is around Narsinghgarh too. Or Sambalpur; it is in one of these two places, because the people there are connected and keep talking with us. And the mahants and the rest there are sadhaks of the Adi Guru Shankaracharya parampara itself.

Who is Mariya Bhavani, and what does the word Bhavani cover?

A questioner writes that some among his ancestors were tantrics who carried Mariya Bhavani with them, and that today everyone in his family is greatly troubled. The speaker asks everyone to listen with attention. Understand, he says, in which places the word Bhavani is being applied. In tantra the name Bhavani has been given to such shaktis as have in reality nothing whatever to do with Bhavani Durga ji.

This question of Arvind Kumar ji, the speaker says, let everyone hear with attention. Who is Mariya Bhavani? Understand in which and which places the word Bhavani is being applied. In tantra, the name Bhavani has been given to such shaktis as are current there, which in reality have nothing whatever to do with Bhavani Durga ji. The high-order yoginis, those of the divine loka, the shaktis that stand beyond this loka, who have been with Bhagavati since beginningless time and were sent into this loka for lok kalyan — they came to be worshipped as a kuldevi, they remained worshipped in the form of Bhavani; and when some sadhak obtains their meritorious grace he attaches his own name along with theirs and has them worshipped. And they remain in the kula, they become fully worshipped in the kula.

Which is the greatest of the Bhavanis?

The greatest Bhavani among them, he says, is Trinetra. Three eyes are the greatest identifying mark of hers. She is held to be the direct form of the three-eyed Chandi Durga. And she can be in many forms — she can be in a Lakshmi form, she can be in other forms, she is Mahayagni; and in a very subtle and gentle manner she dwells, so to speak, in someone's kula, in the param kula.

Among these, the greatest Bhavani is Trinetra. Three eyes are her greatest identifying mark of all. The three-eyed one is held to be the direct form of Chandi Durga. And she can be in many forms: she can be in a Lakshmi form, she can be in other forms as well; she is Mahayagni. And in a very subtle, saumya manner she dwells, if it be so put, in someone's kula, in the param kula.

What has happened to the name Bhavani in the course of time?

But what is going on in the course of time, he asks. A girl child who died in the womb, or was got killed in some way by abhichar, or whose pregnancy was aborted after finding out that it was a girl — people have them aborted at six months, at seven months. When she goes above afterwards she begins to throttle, begins to trouble the household, begins to play upon them, does not let the marriages of brothers and sisters take place; and afterwards it becomes: now worship her in the house. Now her sthan has been made, and the name given is Bhavani. An unmarried girl of fourteen, fifteen or sixteen who died for some reason is also being worshipped as a Bhavani, and her name too has become Bhavani.

But what is happening in the course of time? A girl who died in the womb, or whom someone got killed in some manner by Abhichara, or whose pregnancy was aborted after finding out that it was a girl — people have them aborted at six months, at seven months. When she goes above the next day, she begins to throttle, begins to trouble the household, begins to play upon them from above. She will not let the marriages of brothers and sisters take place. And afterwards it becomes: now worship her, brother, in the house. Now her sthan has been made, and the name given is Bhavani. Her too they have made a Bhavani. There was some unmarried girl of fourteen or fifteen or sixteen years; she died for some reason. She too is being worshipped after becoming a Bhavani, and her name also became Bhavani.

How does the name Sati come to be given in the same way?

After that, he says, if there is a married woman whom people in her husband's house burn and kill for dowry or for some other cause, she becomes a Sati. Know the truth: prets and pishachas are being seated and worshipped, and the name of God has been given to them.

After that, if there is a married woman, and the people of her husband's house burn her and kill her for dowry, for some other cause — she has become a Sati. Know the truth, the speaker says. Preta and pishachas are being seated and worshipped, and the name of God has been given to them.

How is the name Kalika misused in abhichar karma?

In the same way, in abhichar karma and especially in shamshani work, he has told before how many people are misled under the name of Kalika. Some sadhaks and sadhikas of his own became confused and said that since he has given the Kalika Yogini sadhana, and since he had said that such Digambar-side sadhaks set shamshan shaktis running in the form of Kalika, is this the same thing? He answers: brother, it is a sadhana of Bhagavati. But when, by the mantras of Bhagavati, some shakini or the soul of some pregnant woman who has died is made siddh, then that too is given the form of Kalika, because that tattva entered her — she was energised by that mantra's energy and attained a form of that kind.

In the same way, in abhichar karma, especially in shamshani matters — we have told before, the speaker says, how many people are misled under the name of Kalika. Our own people became confused. Some sadhaks and sadhikas said: you have told the Kalika Yogini sadhana, and you have said that such sadhaks of the Digambar side set the shaktis of the Shamshaan running in a Kalika form — so is this the same thing? Brother, it is a sadhana of Bhagavati, he answers. But when, by means of the mantras of Bhagavati, some shakini and the like, or the soul of some pregnant woman who has died, is made siddh, then that too is given the form of Kalika — because that tattva entered into her, she became energised by the energy of that mantra, and attained a form of that kind.

What is actually seated where Kali is worshipped in abhichar?

Now, whether in the negative or in the positive — ninety-nine per cent of people raise it up only to run it in the negative, he says. Then, when they set it running, they will give it the name of Kali ji. The puja of Kali ji is indeed being done, but where is Kali ji there? It is a churail sitting there and taking it, if it is spoken plainly. They gave it the name of Kalika. And in exactly the same manner this Bhavani business runs: they said Bhavani, and now to the dead one itself they said Bhavani — Mare hi Bhavani. What is Mare hi, brother? Find that out. Since when did she become Mare Bhavani?

Now, whether in the negative or in the positive — ninety-nine per cent of people raise it up only in order to run it in the negative. Then when they set it running they will give the name of Kali ji. The puja of Kali ji is indeed happening — but where is Kali ji there? It is a churail seated there and taking it, if it is spoken plainly. They gave it the name of Kalika. In exactly the same manner this runs. Saying Bhavani, they have now called the dead one herself Bhavani — Mare hi Bhavani. What is Mare hi, brother? Know that. Since when did she become Mare Bhavani? And Sheetla Maa, the seven sisters — among all seven of those sisters the word Bhavani is applied.

The worship of Corona Mata was superstition spread by making a new deity out of the epidemic.

Although these things happened earlier, now they have become very few, he says. Speak of the present time: as Corona came, you will have seen the videos — the worship of Corona Mata had begun in between. A whole photograph of Corona Mata was made, victory to Corona Mata, a Chalisa of Corona Mata came out. In this manner superstition was spread.

If, on account of some dosha, all these things happened — although earlier they used to happen, now these things have become very few. Say it of the present time. As Corona came now: you people will have seen the videos, the puja of Corona Mata had begun in between. A whole photograph of Corona Mata was made; victory to Corona Mata; a Chalisa of Corona Mata came out. In this manner superstition was spread.

What is called the prakop of Sheetla Maa is the devi leaving the body and Visphotak entering it.

The reality, he says, is that in tirtha regions too, when the prakop of Sheetla Maa Bhagavati occurs, people say it is the wrath of the devi. Wrath there is — but what is it? Whatever is Visphotak, or whether you call it chhoti mata or badi mata, does not enter someone's body; rather she has left the body and gone. When the devi will leave the body — however sinful you may be, however meritorious — but when a dosha attaches, when a dev dosha attaches, when she leaves the body, then Visphotak enters into the body. Visphotak was a daitya. When a man commits some insult of the devi, then it is held to be so: he enters into the body, she leaves the body, the sharir tattva goes, the devi tattva is removed.

But what is the reality? In the tirtha regions too, whenever the prakop of Sheetla Maa Bhagavati occurs, people say it is the wrath of the devi. Wrath there is — but what is it? Whatever is Visphotak, or whatever kind — whether you call it chhoti mata or badi mata — does not enter into someone's body. She has not entered; she has left the body and gone. When the devi will leave the body — however sinful you may be, however great a meritorious soul — but when a dosha attaches, when a dev dosha attaches, when she leaves the body, then Visphotak enters into the body. Visphotak was a daitya. When a man commits some insult of the devi, then it is so held. So he enters into the body; she leaves the body; the sharir tattva will go, the devi tattva will be removed. Then, to appease her —

How did high shaktis come to be installed against epidemics?

Speaking of what spreads in the form of a mahamari in different places, he says that for their shanti the sadhaks of that time laboured very hard — whether Kaul sadhaks, or sadhaks of the Nath sampraday, or upasaks of Bhagwan Datta. So in place after place such shaktis were established, which were shaktis of a high order, and in the course of time they became worshipped by society. Those who came to be worshipped were then accepted in the form of Bhavani; the name of Bhavani was given to them, the word Bhavani was attached before their name, and they became worshipped.

Whatever spreads in different places and locations in the form of a mahamari — for its shanti, the sadhaks of that time laboured greatly, whether they were Kaul sadhaks or sadhaks of the Nath Sampradaya sampraday or upasaks of Bhagwan Datta. So in place after place such shaktis were established, which were shaktis of a high order; and in the course of time they became worshipped by society. Now those who came to be worshipped were accepted in the form of Bhavani. The name of Bhavani was given to them; the word Bhavani was attached before their name, and they became worshipped.

Tantrics place a false blessing in a new bride's aanchal and take up the souls of those killed.

Afterwards, whichever tantric wished to take it — he says he does not wish to name them — in the course of time there are many shaktis and many such tantrics, whether Hindu or Muslim, who will pick up and use things that cause sorrow and harm. A new bride has come, and under the pretext of giving her a blessing they say they are blessing her, put something in her aanchal, and the whole thing has run; scattering akshat, giving sweets and prasad and so on, a very bad time of tantra ran. And because killings occurred, those whose murder happened, whose souls attained death on account of these shaktis, also became endowed with that same tattva.

Afterwards, whichever tantric wished to take it — many of these people, he says, he does not wish to name. In the course of time there are a great many shaktis; such tantrics are filled everywhere, whether Hindu or Muslim. They will pick up and do the things that cause sorrow and harm. A new bride has come, and under the pretext of giving a blessing they say they are giving a blessing, put something in her aanchal, and the whole thing has run. Doing it in this way, throwing akshat, giving sweets and prasad and so on — a very bad time of tantra ran, if it is spoken in plain and clear words. And because killings occurred: those whose murder happened, whose souls attained death on account of these shaktis, they too became endowed with that same tattva. We have told this before as well, in earlier videos: that in abhichar too, if some shakti kills someone, if some pret shakti kills someone, then it will keep that person with itself and will not let his liberation happen. He will remain bound in the abhichar; it will carry him around with itself. Just as someone by worship obtains a pret and after death has to do the seva of that pret, in the same way that pret will keep with itself whomever it kills.

What happens when a sadhak cannot complete the process he began?

In exactly the same way, he says, even though this shakti was in the positive — since it was awakened by the force of mantra and these sadhaks could not complete that process, and in a half-finished state could not manage what they had obtained, they gave it to others; and the others knew nothing at all of what was being given to them. Then they died, and afterwards they too will be worshipped, worshipped under that very name. And those people then slowly went on increasing in kula and vansh and went on being worshipped in the kula. So the Mahashakti who was there remained in her own place, and those who died on account of those shaktis began to be worshipped after becoming shaktis, and were given separate Bhavani names.

And in exactly the same way, though this shakti was in the positive — yet since it was awakened by the force of mantra, these sadhaks could not complete that process. And in a half-finished state they could not manage what they had obtained, so they gave it to others; and to the others there was no knowledge at all of what was being given to us. And they died, and then they will be worshipped, and afterwards they too were worshipped under that very name. And those people then slowly went on increasing in kula and vansh, and went on being worshipped in the kula. So the Mahashakti who was there remained in her own place. And those whose death occurred on account of those shaktis began to be worshipped after becoming shaktis, and separate Bhavani names were given to them.

How can a family get rid of a shakti seated in the kula?

In UP and Bihar there is an abundance of all these things, he says: in every region you will hear of a new one. The chief shaktis are in their own place, but these small shaktis have become worshipped in this form. Asked how one may be freed of them, he answers: where from? If someone in the kula will worship it, how can there be release? You yourselves do not think before bringing an ancestor in. Fathers and grandfathers bring all these things in for the sake of learning, or else out of some greed they bring them and keep them, or if they went into abhichar they give them a place in the house — who will spend money and seat them in Ganga ji, in a divine place, so they just do it this way. After that the descendants that follow have difficulty.

And in UP and Bihar there is an abundance of all these things. In every region you will hear of a new one and another new one. The chief shaktis are in their own place; but these small shaktis have become worshipped in this form. How is one to be freed of them, how may release be had? Where from — if someone in the kula will worship it, how is release possible? You yourselves do not think before bringing an ancestor. Fathers and grandfathers bring all these things in for the sake of learning; or else out of some greed they bring them and keep them; or if they went into abhichar, they give them a place in the house. Who will spend that much and seat them in Ganga ji, seat them in a divine place — do it this way instead. After that the descendants that follow have difficulty.

Which mantra should be used for havan in the house?

According to him, ahuti should certainly be given in the house with the mantra of the Argala. It is for both men and women. Do it with the Hanuman Chalisa also; and if with the first mantra of the Argala, then do it with Jayanti Mangala Kali. There are not one but many benefits of doing havan with Jayanti Mangala Kali. The greatest thing is that you do not know which auspicious shakti is in your house, which form of the Devi it is; it is right for every form, it will make every form pushta, it is pushtikarak.

Asked to tell the sadhana of Bhagwan Shri Narayan and Mahalakshmi, he says it will be told. According to me, Ahuti should certainly be given in the house with the mantra of the Argala, the speaker says. It is for men and women, for all. Do it with the Hanuman Chalisa also. And if with the first mantra of the Argala, then do it with Jayanti Mangala Kali. There are not one but many benefits of doing havan with Jayanti Mangala Kali. The greatest thing is this: you do not know which auspicious shakti is in your house, which form of the Devi it is. It is right for every form. It will make every form pushta. It is pushtikarak.

Why does the Jayanti Mangala Kali mantra also satisfy the pitrs?

A thing greater even than that, he says, is that the Swadha form is in it. The Swadha form becomes the cause of the satisfaction of the pitrs; so the pitrs too will be satisfied, and that form of Bhagavati will satisfy the pitrs as well. According to him, a hundred and eight ahutis of the Jayanti Mangala Kali mantra should at the least be done in the house on both Poornima and Amavasya if they fall; and if this thing becomes a practice and your children too begin to do it, then in your kula and khandan a good form of Jagadamba will become established and hardly ever will any particular difficulty come to you. Bearing the prarabdha of punya and paap is a separate matter, but you will not have to do any such karmakand anew.

And a thing greater even than that is that the Swadha form is in it. The Swadha form becomes the cause of the satisfaction of the pitrs. So the Pitr too will be satisfied. That form of Bhagavati will satisfy the pitrs as well. So according to me, of the Jayanti Mangala Kali mantra a hundred and eight ahutis at the least should be done in the house on both days, Poornima and Amavasya, if they fall; and if this thing becomes established in practice, if your children too begin to do it, then in your kula and khandan a good form of Jagadamba will become established, and hardly ever will any particular difficulty come to you. Bearing the prarabdha of punya and paap is a separate matter — but for the new, you will not have to do any such karmakand.

Which deity's mantra is best to recite between noon and six?

Asked which deity's mantra is best to recite from twelve noon to six, he answers that it is whoever you are initiated by, whichever form's deeksha you have obtained — everyone has his own form, and you should act according to that.

From twelve in the afternoon to six, whose mantra is it best to recite? Whoever you are initiated by, from whomever you have taken deeksha, whichever form's deeksha you have obtained — everyone has his own form, the speaker answers. You should act according to that alone.

Whom does Bhagwan Shiva meditate upon?

Asked whom Shiva always meditates upon, since his form is always shown in dhyan, he says that whom Bhagwan Shiva meditates upon is only his leela, that dhyan. In reality, if it is seen, he neither meditates upon anyone nor is he himself other than the direct Paramatma; that state of dhyan of his is only called dhyan. He abides in shunya. He compares it to a question asked in an earlier live about the state of Ramakrishna Paramahansa and how he attained the siddhi of Bhagavati, where he had explained how the state of shunya came to him: that state which he was attaining, the state of samadhi, is that state. There is no need to meditate on anyone. And for reading this fully with shastrokta proof, he says, read the Linga Mahapuran.

Whom does Bhagwan Shiva meditate upon? It is only his leela, that dhyan, the speaker answers. In reality, if it be seen, neither does he meditate upon anyone, nor — he is himself the direct Paramatma. That state of dhyan of his is only called dhyan. He abides in shunya. As someone asked in the last live, what state was that of Ramakrishna Paramahansa, and in what manner did he attain the siddhi of Bhagavati — in that we had told how the state of shunya was obtained by him. So that state which he is attaining, the state of samadhi — that is that state. There is no need to meditate upon anyone. And if you wish to read this fully with shastrokta proof, then read the Linga Mahapuran.

What does he say to someone writing his deeksha mantra publicly?

He tells a questioner that, being an initiate, he is writing his deeksha mantra publicly in front of everyone, and asks him not to do things of this kind. He says he is shaking him because, being initiated, he should take this thing from his own guru ji: why are you wandering here and there? All these things should not be taken from anyone else at all. Those things which are common, those he is giving in any case.

You are initiated, and you are writing your initiated mantra publicly in front of everyone, the speaker says. Kindly do not do things of this kind. We are shaking you for this reason: that brother, when you are initiated, then take it from your own guru ji; obtain this thing from him. Why are you wandering here and there? All these things should not be taken from anyone else at all. Those things which are common, those we are giving in any case.

What should be done for a dying man who cannot obtain release?

To a questioner who writes that her father-in-law is at the last stage before death, that he has cancer, that the doctors long ago gave up, that he weeps in agony daily and is not obtaining release, and that it is very painful to see him so, he answers: in such a situation you should recite, or have recited, the Gajendra Moksha of Bhagwan beside him, daily. By its effect he will obtain release as quickly as possible.

In such a situation, the speaker answers, you should do the paath of the Gajendra Moksha of Bhagwan near him, or have it done, daily. By its effect he will obtain release as quickly as possible. He repeats it to the questioner afterwards: what I said, the paath of the Gajendra Moksha — he will get benefit from it soon.

What does he say about a guru prescribing havan with fish and liquor at home?

A questioner writes that her guru ji tells her to do havan and offer bhog with fish and liquor in the house, while she has no special knowledge on the subject of vamachara. As far as it seems to him, he says, from this thing she is saying — the method of doing havan with fish and liquor — he is probably already knowing who that guru ji is; he will probably be the one from Lucknow. Then he stops: leave it now, what is the use of censuring anyone.

The questioner writes that her guru ji tells her to do havan and to offer bhog with fish and liquor in the house itself, while she has no special information at all on the subject of Vamachara. And as far as it seems to me, the speaker says, from this thing you are saying — the vidhi of doing havan with fish and liquor — then which guru ji is it? We are probably already knowing him. He will probably be the one from Lucknow. Now leave that. What is the use of censuring anyone.

What is the protection against Muslim tantra?

To be saved from Muslim tantra, he says, first of all make the maximum possible use of the Hanuman Janjira.

For being saved from Muslim tantra, you should first of all make the maximum use of the Hanuman Janjira, the speaker answers. On Mata Bhuvaneshwari, he says the form is all right and he will tell of her later — he has come to the ten Mahavidyas now.

Can the sadhana of Bhairav ji be done together with Hanuman ji?

Absolutely, he answers: you can perform the sadhana of Bhairav ji along with Hanuman ji. Certainly do it.

Absolutely, you can perform the sadhana of Bhairava ji along with Hanuman ji, the speaker answers. Certainly do it.

How do Christians work tantra — is it from the Holy Bible?

Asking everyone to hear the answer, he says the healing meetings whose videos go viral will astonish people if they know the black truth behind them, although telling it is of no use because Hindu society does not believe in these things and does not believe in divinity, while others are using it. In the tantra granthas of Sanatan culture, he says, sixty-four kinds of Bhairav are told and fifty-two kinds of Brahm. In the phalashruti at the end of the Durga Saptashati it comes that Bhairavs run away on seeing one who recites this Kavach in all three sandhyas. The question arises: why should Bhairavs run away? How did Bhairav become an inferior deity? The answer is that among the sixty-four kinds of Bhairav — just as with the question of who Marhi Bhavani is — there are in the same way Bhairavs who are inferior shaktis, masanik shaktis, to whom the name of Bhairav has been given; those things move away and flee, and these very things are also made siddh in tantra.

This question of Abhishek Kumar ji, the speaker says, let all people hear its answer. Everyone will be seeing the videos of the healing meetings nowadays; all these go very viral. You will be astonished to know the black truth behind it. Although there is no benefit in speaking it on the channel or telling its reality, because Hindu society does not believe upon these things; they have no belief in divinity, but people are using it. In Sanatan culture, in our tantra granthas, sixty-four kinds of Bhairav have been told, and fifty-two kinds of Brahm have been told. You people who recite the Durga Saptashati — in it, at the end, it comes in the phalashruti that one who recites this Kavach under the Durga Saptashati, who recites it in all three sandhyas, the Bhairavs flee on seeing him. There is a shloka in which it is said that the Bhairavs flee on seeing him. The question arises: why after all should the Bhairavs flee on seeing him, brother? How did Bhairav become an inferior deity? Then you will be astonished to know that among the sixty-four kinds of Bhairav told — and as with the question that came at the beginning of today's subject, of who Marhi Bhavani is — in exactly this manner there are Bhairavs who are inferior shaktis, masanik shaktis, to whom the name of Bhairav has been given. So those things move away and flee. And these very things are also made siddh in tantra.

What is the siddhi of a Brahm Pishach or Brahmarakshas?

When people make a Brahm Pishach siddh, when they make a Brahmarakshas siddh, that too is by the full preet kriya, and there is so much capability in it because its final antim kriya karm is not performed. That whole method became different. And in the present time all these things have stopped in one way or another on account of the administration: the administration has interfered so much that such a place is no longer left openly, and now everything that happens, happens secretly — which he says is also good, for at one time it happened a great deal.

When people make a Brahm Pishach siddh, when they make a Brahmarakshas siddh — that too by the full preet kriya — then there is so much capability in it, because its final rite is not performed. That whole method became different. And in the present time all these things have stopped somewhere or other on account of the administration. The administration has interfered so much that such a place is not left at all; that place is not left openly, in front of everyone. Now everything that is happening is happening in a secret manner, and that too is good. Otherwise at one time it used to happen a great deal.

What capability does a preta siddhi carry?

When people make that thing siddh — not doing the final rite but doing the preet kriya — then there is so much capability in it that it may take away a disease in an instant. Maya is very strong at that time through it; the illusion is very intense, most intense. And know also what the sankalpa in this thing is: whatever it says for itself, it wants that. That alone is its sankalpa.

So when people make that thing siddh — not doing the final rite, doing the preet kriya, when they make it siddh — then there is so much capability in it that it may take away a disease in a moment. Maya is very strong at that time, through it. The illusion is very intense, most intense. And know also what the sankalpa in this thing is. Whatever it will say for itself, it wants that. That alone is its sankalpa.

The Christian healing meetings are said to work through a promise given to what he calls the Shaitan.

This very thing, he says, is what is being used in the Christian healing meetings, by which people are cured immediately. Through the Shaitan there is a kriya of theirs, and if one goes into it, this is what is being attempted to be known, from the information obtained from various people; speaking too openly about it also creates difficulty for people. Here a person has grown tired serving Hanuman ji and Hanuman ji is not curing him, but they went into their healing meeting and then and there he is getting relief. The first work: the one whom they have, in our ordinary language, made siddh or given a promise to — the promise it keeps is that after death your condition will be of this kind, or you will have to do this work — and they are very perfect in it, that yes, we will do it.

This very thing is what is being done in the Christian healing meetings and all these matters; how are those people using it, how are they curing immediately — look at them too, the speaker says. There are a great many things, however. Through the Shaitan there is a kriya of theirs. Now if one goes into that, then this is being attempted to be known, from the information that has been obtained from various people. Because if we speak that much openly, then there is difficulty in that as well for people. Because the people of Sanatan culture will consider it superstition — but look at how they are curing. Here a person has grown tired serving Hanuman ji. Hanuman ji is not curing him. But they went into their healing meeting, and then and there he is getting relief. The first work: the one whom they have, if it is spoken in our ordinary language, made siddh, or to whom they have given a promise — the promise that remains is that after death your condition will be of this kind, or you will have to do this work. And they are very perfect in that, that yes, we will do it.

The aim behind those healings is held to be the spread of the faith by any means.

Their chief purpose, he says, is to increase their own religion — Christianity should spread by any means, whatever else happens. Beyond that they think of nothing. They use those shaktis here to cure others; there is so much capability in that negative power that it cannot change prarabdha, but it can create an illusion for them for a while — a year, months, six months, one, two or three years, that much power it does have. Old things have capability, and in that manner these people do it too, but in front there is a full white coat.

Their chief purpose is to increase their own religion — Christianity, he says, should spread by any means whatever, let anything else happen. So beyond that they think of nothing. They use those shaktis here for curing others. There is so much capability in it, so much capability in that negative power: it cannot change PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., but it can create an illusion for these people for a while. A year, months, six months, one or two or three years — that much power it does have. Old things have capability; the old things have it. And in that manner these people do it. But in front there is a full white coat.

The effect falls quickly upon Hindus because rules bind them on one side while the other side demands no labour at all.

Its effect falls very rapidly upon Hindus, he says, because here the pandit ji is telling you that if you do havan in this way a mistake will occur, difficulty will occur, do not do it like that — he is telling you rules and laws. Who will go and observe that many rules and laws? Even what is being told for doing it in the ordinary way will not be done by you. There no labour has to be done: they went there, he merely snapped his fingers, gave water to drink, the work was finished, that fellow was cured.

And its effect falls very rapidly upon Hindus. Because here the pandit ji is telling you that if you do havan, then a mistake will occur like this, difficulty will occur, do not do it like this — he is telling you rules and laws. Who will go and observe that many rules and laws? Even the one who is telling you to do it in the ordinary way — even that will not be done by you. There no labour has to be performed. They went there; he merely snapped his fingers, gave water to drink, the work was finished, that fellow was cured.

After such a healing the worship of one's own devi-devta and pitrs is forbidden.

But after that, what? Do not do the puja of the devi and devta of your own house — that is the very first thing. You will have to come here to church every Sunday, you will have to come to the prayer meeting, you will have to accept Yeshu Masih, you will have to accept Mata Mariam. So your pitrs have gone off to fetch oil, and your devi and devta have gone on the Mansarovar yatra; you are told to follow Jesus and Mother Mary instead. This is what is happening.

But after that, what? Do not do the puja of the devi and devta of your own house. That is the very first thing. You will have to come here to the church every Sunday; you will have to come to the prayer meeting; you will have to accept Yeshu Masih; you will have to accept Mata Mariam. So your Pitr have gone off to fetch oil, and your devi and devta have gone on the Mansarovar yatra. You are told to follow Jesus and Mother Mary instead. This is what is happening.

Nothing is done from the Bible itself; it is awakened as the Saptashati is, to hold a power beneath it.

Nothing at all is done from the Holy Bible, he says. In the manner in which, if you have made the Durga Saptashati siddh and the grace of Bhagavati has come about through it, you can then direct some negative energy according to your will — if you have the capability — in exactly the same manner they awaken the things of the Bible in that way and, through it, keep the Shaitan below them. But even so, things go wrong here: they have nothing to do with moksha and mukti, so it is known that all right, whatever the condition after dying will be, one has to remain trapped.

From the Holy Bible they do nothing at all. By means of the Holy Bible — in the manner in which, if you made the Durga Saptashati siddh, if by means of the Durga Saptashati the grace of Bhagavati came about, then you can direct some negative energy according to your own will, if you have the capability — in exactly the same manner, they awaken the things of the Bible in that way, and through that medium they keep the Shaitan below themselves. And yet even here things go wrong. Here they have nothing to do with moksha and mukti. So it is known that all right, whatever the condition after dying will be — one has to remain trapped.

Is there a spiritual remedy for heart disease?

He answers that he does not have practical experience of it, so he cannot tell it practically; these would then be hearsay matters spoken by him. He will make a separate video after taking a little more information and give it, because the yajnopavita has very great importance in this: in a spiritual remedy for heart disease, certain vidhans are performed by means of the yajnopavita, the wearing of the yajnopavita and what follows it. He adds that he is not Dhirendra Krishna Shastri, that no divine shakti has been obtained by him such that he could tell it sitting here; the day such a shakti is obtained, he will tell it — why speak a lie?

Practical experience, the speaker says, I do not have, so I cannot tell you practically. Then these would be hearsay matters spoken by me. We shall make a separate video and, taking a little more information, give it. Because the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. has very great importance in this. In a spiritual remedy for heart disease, certain vidhans are performed by means of the yajnopavita — the wearing of the yajnopavita and what comes after it. So we shall speak a little about that. We are not Dhirendra Krishna Shastri, he adds, that sitting here we shall tell it; nor has any divine shakti been obtained by us that sitting here we shall tell it. The day such a shakti is obtained, we will tell it. Why speak a lie?

Can the beej mantra of Hanuman ji and the mantra of Bhairav both be recited?

Yes, you can, brother — do it, he answers.

Can the beej mantra of Hanuman ji and the mantra of Bhairav be recited? Yes, you can. Brother, do it, the speaker answers.

How long is the sutak for the death of a cow?

On the matter of the questioner's cow, he says: observe a sutak of five days first. Count five days from the day on which the death occurred. He adds that a video will be made on sutak and patak.

On sutak and patak, all right, we shall make a video, the speaker says. About your cow, of which you had spoken to us — observe a Sutak of five days first. From the day on which the death occurred, count five days from that day.

How much of the Bhairav mahamantra should be done on an ordinary day?

On an ordinary day do at least one mala of the Bhairav mahamantra, he says. There is no need for a chaumukh lamp on other days: the chaumukh lamp is for when a special sadhana is done; otherwise an ordinary lamp.

Of the Bhairav mahamantra, do at least one mala on an ordinary day. There is no need for a chaumukh diya on other days. When a special sadhana is performed, then a chaumukh diya; otherwise an ordinary diya.

Between the Kuldevi Kavach and the Kamakhya Kavach, which should be recited?

If you have the Kuldevi Kavach, then do that; the Kuldevi Kavach will be better, he answers.

If you have the Kuldevi Kavach, then do it. The Kuldevi Kavach will be better, the speaker answers.

What is a vaidik havan?

That havan which takes place with the full vidhi vidhan according to vaidik karmakand, performing the vidhi pujan — that is a vaidik havan.

What is a vaidik havan? That havan which takes place according to vaidik karmakand, with the full vidhi vidhan, after performing the vidhi pujan — that is it, the speaker answers.

Should ahuti be given on a burning fire or on the cow-dung cake before lighting?

The ahuti that people give, that they perform havan with, should be given upon a burning fire, he answers — on the cow-dung cake, after it is alight, give it while it is burning.

On the cow-dung kanda, after lighting it, give it while it is burning. The ahuti that people give, with which they perform havan, should be given upon a burning agni, the speaker answers.

Can women perform havan with the Tantrokta Navarna mantra?

Women can perform havan with the Tantrokta Navarna mantra, he says. More than the Navarna mantra, though, he says to use the first mantra of the Argala. If you have the deeksha of the Navarna mantra, then you can do it.

Women can perform havan with the Tantrokta Navarna Mantra, the speaker says. More than the Navarna mantra, we speak of the first mantra of the Argala. If there is deeksha of the Navarna mantra, then you can do it.

Where is the vidhan of the Mahabhairav mantra given?

To a questioner who has written out a mantra, he says there is a video of this very mantra on the channel and that he has told this whole vidhi vidhan there. Listen to that video on the Mahabhairav mantra; it is a viral video with views in lakhs, and on seeing it you will understand the whole vidhan, which has been told in full detail.

The mantra you have written — there is a video of this very mantra on the channel, the speaker says. We have told this very vidhi vidhan in full there. Listen to that video, the Mahabhairav mantra. It is a viral video; it has views in lakhs. On seeing that video you will understand the whole vidhan. We have told it in full detail.

What should be done when nitya puja cannot be performed at its fixed time?

A questioner writes that he cannot do his ordinary daily puja-paath at the fixed time, that an invisible shakti keeps gripping his hand, and that it is on account of pret badha and uchchatan of thought. If your nitya pujan-paath is not happening, he answers, then first of all send out the nikasi of Kshetrapal, which is on the channel, on the day of Sunday; after that try again and you will become all right.

If nitya pujan and paath are not happening, then first of all send out the nikasi of Kshetrapal that is on the channel, the speaker answers. On the day of Sunday. After that, try again; you will become all right.

What should a woman do about sadhana during her monthly period?

There is no difficulty, he tells the questioner. These things happen with mothers and sisters; so if it is possible for you, cook and eat food made by yourself, if you are doing that kind of sadhana — especially if you are doing a sadhana of Hanuman ji. Otherwise there is no difficulty at all: if you are doing sadhana of Bhagavati, there is no difficulty.

There is no difficulty, the speaker says. These things happen with mothers and sisters, so if it is possible for you, cook food yourself and eat it, if you are performing that kind of sadhana — as, especially, if you are doing a sadhana of Hanuman ji. Otherwise there is no difficulty. If you are performing sadhana of Bhagavati, there is no difficulty.

What if brahmacharya is broken during a Datta Mala mantra sankalpa?

A questioner had taken the sankalpa of the Datta Mala mantra but brahmacharya was broken. If brahmacharya was broken, then all right, there is no difficulty, he answers; begin a new one again.

Brahmacharya was broken. If brahmacharya was broken, then all right, there is no difficulty, the speaker answers. Start a new one again from the beginning.

Is there a simple vidhan for the Bagla mandal pujan?

A simple vidhan will not be possible, he answers. In a mandal pujan a simple vidhan will not be possible from anywhere — understand that. It will remain only an extensive and large vidhan, and it will have to be understood.

A simple vidhan will not be possible, the speaker answers. In a Mandala pujan a simple vidhan will not be possible from anywhere, understand? That will remain only an extensive and large vidhan, and it will have to be understood.

Does the satvik khappar vidhan apply to Mata Durga?

For Mata Durga that will not be so, he tells the questioner. That vidhan of the satvik khappar will not be.

For Mata Durga that will not happen, the speaker answers. That vidhan of the satvik khappar will not be.

What does it mean if sleep suddenly breaks between two and four?

A questioner doing puja between two and four says his sleep is suddenly breaking and asks what it means. It is a very good thing if sleep breaks between two and four, he says; but the first cause of it is that we people, according to nature, have our body most awake in that very period. Now we have changed our routine, so accordingly our body too becomes of another nature. If we sleep at one o'clock, from where will sleep break? The reality should be that a man goes to sleep by eight, which is not possible today, since a man's office itself ends at eleven at night. So if your sleep is breaking between two and four, the meaning is simply that your body has attained its natural state.

If it is a matter of making a video go viral, then we shall make a separate video for this, the speaker says. It is a very good thing if sleep is breaking between two and four. Although, if sleep breaks between two and four, the very first cause of it is this: we people, according to nature, have our body most awake in that very period. Now we have changed our own routine, so accordingly our body too becomes of another nature. Now if we sleep at one o'clock, from where will sleep break? The reality should be that a man goes to sleep by eight. In today's time that is not possible; a man's office itself is finishing at eleven at night, so from where will he sleep? So if your sleep is breaking between four and two, between two and four, then the meaning of it is only this: that your body has attained its natural state. For the rest, if you wish to hear that it is the grace of the devas, the grace of the pitrs, that some energy is near you — then be happy. Absolutely, you may accept this.

Once a conviction is formed, even good people turn away from a truth that strikes at it.

Speaking the truth creates great difficulty for people, he says. When he said the thing about the flower khappar, even good people turned away, saying no, it does not happen like that. Once a conviction is formed in the mind, striking at it, taking an axe to it, becomes a very difficult matter; people are not ready to accept.

It becomes a great difficulty for people when the truth is spoken, the speaker says. When we said the thing about the flower khappar, then even good, good people turned away — that no, it does not happen like this. A conviction that forms in the mind — striking at it, taking an axe to it, becomes a very difficult matter. People are not ready to accept.

Should one touch the feet of a person on whom a sawari comes?

If the truth is spoken, brother, then the feet should not be touched, he answers. If the sawari of a devi or of some divine shakti is coming, or even the sawari of a negative shakti, then one should neither touch the feet nor have one's own feet touched. Do pranam with folded hands. From touching the feet, difficulty can arise for the person in front too and difficulty can arise for you, because your energy at that time simply does not remain balanced — that is the greatest thing. And if a sawari comes upon you on a fixed day and tithi, then follow that rule around that time; for the rest of the time you can remain ordinary.

If we speak the truth, then brother, the feet should not be touched, the speaker answers. If the sawari of a devi or of some divine shakti is coming, or the sawari even of a negative shakti is coming, brother, then one should neither touch the feet nor have them touched. Do pranam with folded hands. From touching the feet, difficulty can arise for the person in front, and difficulty can arise for you, because your energy at that time simply does not remain balanced. That is the greatest thing. Yes — if a sawari comes upon you on a fixed day and tithi, then follow that rule around that time. In the rest of the time you can remain ordinary.

Is a khappar offered to Bhagavati Saraswati at Amarkantak?

Told of Bhagavati Saraswati at Amarkantak, at a place where she is mounted on a lion, he says that then the khappar will certainly be offered, it certainly must be offered. He adds that he is not writing the temple here.

From Amarkantak, Bhagavati Saraswati at one place, at one place mounted upon a lion — then the khappar will certainly be offered; it certainly must be offered, the speaker says. Now I am not writing the temple here.

A heart gone to Girnar while the body remains a householder leaves the mind unsettled and sleep broken.

He tells the listener that his information is always very strong, and that this is exactly why he remains in a state of uchchatan. The actual matter, he says, is this: the mind is not settling, sleep is not coming — the fact is that your heart has gone away to the Girnar mountain, near Bhagwan Datta. Your experiences too are tremendously divine. And now you have to remain here to complete your physical life, your grihastha life. So you are able to be neither of this side nor of that. That is the difficulty.

Your information is always very strong indeed, the speaker tells the listener. And this is exactly the reason why you remain in uchchatan. See, what is the actual matter? You said the mind is not settling, sleep is not coming. The matter is that your heart has gone away to the Girnar mountain. Near Bhagwan Datta. Your experiences too are tremendously divine. And now you have to remain here to complete your physical life, your grihastha life. So you are able to be neither of this side nor of that. That is the difficulty.

What is said about Ganesh ji and the Dakini and Shakini?

Below Ganesh ji are Dakini, Shakini and so forth, he says, and Bhagavati and Shiva ji control the gagan.

Below Ganesh ji are Dakini, Shakini and the rest. And Bhagavati and Shiva ji control the gagan, the speaker says.

What should be done about a seventeen-year-old becoming withdrawn?

If a child is becoming introverted and is seventeen years of age, then first of all try to know his condition, he says. It is not necessary that it is some upari attack; there may also be something of that kind in his own personal life. Just look at that thing. Tell his mother — children are more attached to the mother — that she should find out why after all this is happening.

If a child is becoming introverted and is seventeen years of age, then first of all — try to know his condition. It is not necessary that it is some upari attack. In his own personal life too there may be some such matter. Just look at that thing. Tell his mother — children are more attached to the mother — that she should find out why after all this is happening.

Can Shiva and Vishnu be worshipped together?

You can absolutely perform the aradhana of Shiva and Vishnu ji together, he answers; theirs is in the panchayatana of the Devi and of Bhagwan.

You can absolutely perform the aradhana of Shiva and Vishnu ji together, the speaker answers. Theirs is in the Panchayatana of the Devi and of Bhagwan.

Who may take up the sadhana of Bedi Hanuman ji?

Why do you wish to do the sadhana of Bedi Hanuman ji, he asks the questioner. If you are initiated in tantra, then it is all right, you may do Bedi Hanuman ji; but do his sadhana only when you will have done the preliminary sadhanas. Do sadhana of this kind only if your brahmacharya does not break, if everything is right, and if you are strong in mind — otherwise, if you have made any error after doing all these sadhanas, then folding your hands there will be of no use. He cites Daksha Prajapati, who went on speaking the Panchakshari mantra of Bhagwan Shiva at the last moment, and whose head Virabhadra ji blew off; so do the Bedi Hanuman ji sadhana with thought and understanding.

Why do you wish to do the sadhana of Bedi Hanuman ji, tantra jagat, the speaker asks. Now if you are initiated in tantra, then it is all right, you may do Bedi Hanuman ji. But you will have performed the preliminary sadhanas — only then perform his sadhana. In performing sadhana of this kind, if your brahmacharya does not break, if everything is right, if you are strong in mind, then alone perform sadhana of this kind, brother. Otherwise, after doing all these sadhanas, if you have made some error, then folding your hands there is of no use. Daksha Prajapati went on speaking the Panchakshari Mantra of Bhagwan Shiva at the last moment; Virabhadra ji blew off his head. So do the Bedi Hanuman ji sadhana with thought and understanding.

Old tantra books held by a hereditary sadhak should be studied, not the translations of present-day commentators.

If you wish to read books on the subject of tantra, then of all the old books, try to make contact with such a sadhak as has the old books, he says. All the commentators of the present time, who are translating things from Sanskrit into Hindi, are leaving it very difficult — meaning that they are turning the meaning into a distortion. They attach such notes of their own that you will be disturbed on reading it and will feel: what is this? So either study it under the guidance of some sadhak who can tell you its correct import, or else study the old books, obtained from earlier hereditary sadhaks, read and returned to them after increasing your knowledge.

If you wish to read books on the subject of tantra, then look: of all the old books, try to make contact with such a sadhak as has the old books, the speaker says. All the commentators there have been of the present time, all the things they are translating from Sanskrit into Hindi in the books, are remaining very difficult. Remaining difficult means that they are making the meaning into a distortion. Now they attach such notes of their own that on reading it you will be disturbed. It will seem to you: what is this? So either study it under the guidance of some sadhak, so that he can tell you its correct import, what its meaning is coming to. Otherwise, study the old books. Obtain the old books from earlier hereditary sadhaks, read them, and then return them, having increased your own information. In the new books, his experience has been, if a hundred subjects are written there, then eighty-five are such subjects that you will become confused if you do not have the right knowledge; and if you are new, you will not be able to at all. And as for the little books that sadhaks get published nowadays — what is even to be said of them. One thing after another is given in them; if someone reads them and begins to do those things too, then he will finish his whole story.

Can a Durga Saptashati anushthan be done in Krishna Paksha?

Yes, absolutely, it can be done, he answers.

Can we do the anushthan of the Durga Saptashati in Krishna Paksha as well? Yes, absolutely, you can do it, the speaker answers.

Sikotar Mata, Sikodhar Mata and Meldi Masani are worshipped street after street in Gujarat without people knowing what they are.

In Gujarat too all this exists in street after street, he says, but the Gujaratis have become modern, and so nobody knows. Sikotar Mata, Sikodhar Mata, and Meldi Masani — people do not even know what is being worshipped. Anything at all is being asked in the name.

In Gujarat too all this exists, in street after street. But the Gujaratis have become modern. So nobody knows. Sikotar Mata, Sikodhar Mata, and Meldi Masani — what is being worshipped, people do not even know. Anything at all is being asked in the name.

What is the rule for wearing a rudraksha?

On the rule of wearing a rudraksha, he says it is to be taken off before going to the washroom, and that he will tell the rest separately, as the questioner wishes.

The rule of wearing a RudrakshaA sacred seed strung into rosaries and worn during shiva worship.. Before going to the washroom it is to be worn or taken off — it is to be taken off. All right, we will tell it separately, what you are wanting, the speaker says.

What happens to a person who helps another bear his prarabdha?

Sanatan culture says exactly this, he answers: that if any human being is in suffering, then help should be given to him. This is your responsibility and mine, this is our samskar. That became one subject, and it should be done. Ordinary help — as we do it financially, as we do it physically, or as we include them in our prayers — that far it is all right. But if you are asking with reference to the subject of tantra, then the subject there becomes different; there the subject of giving assistance becomes something else again.

Sanatan culture says exactly this, the speaker answers: that if some human being is in suffering, then their help should be done. This is your responsibility and mine; this is our samskar. This became one subject, and it should be done. When do we come to suffering? If you are asking with relation to the subject of tantra, then the subject there becomes different. The ordinary help — as we are doing it financially, as we are doing it physically, or as we are including them in our prayers — that far it is all right. But if we go into the subject of tantra, then things become different. There the subject of giving cooperation becomes something else again.

What is the harm of doing Kamakhya sadhana without a guru?

The greatest harm, brother, he says, is that if you are doing sadhana even of the beej mantra of Kamakhya, or of the sabar of Kamakhya, of whichever you are doing — her yoginis will suck the blood of your body, brother. The condition will become such that you will not be able to stand before any woman. The reason behind it is that you will not know the full method — how the rodhan is to be done, what is to be done — and so difficulty will arise. Kamakhya sadhana without a guru is never to be done; Bhagavati Kamakhya is complete tantra. Her kavach paath and so on you can do, and you can sing her stuti, and by that alone her grace will be obtained — but if you go into sadhana, then it is a matter of difficulty.

Brother, the greatest harm is this, the speaker answers. If you are doing sadhana even of the beej mantra of Kamakhya, or if you are doing the sabar of Kamakhya, whichever you are doing — her yoginis will suck the blood of your body, brother. The condition will become such that you will not be able to stand before any woman. The reason behind it is that you will not know the full method: how the rodhan is to be done, what is to be done. Then difficulty will arise. Without a guru, Kamakhya sadhana is never to be done. Bhagavati Kamakhya is complete tantra. Yes — her kavach paath and so on you can do. You can sing her stuti; by that itself the grace will be obtained. But if you go into sadhana, then it is a matter of difficulty.

Can two kavachs be recited in one day?

To a questioner who has started japa of Bhole Baba eleven times under his guidance, he says: absolutely, do it. Asked whether two kavachs can be done in one day, he answers: absolutely. And he repeats that the Devi pranav should be used in place of the pranav, or the Lakshmi beej that has been written.

A questioner writes that under his guidance she has started the japa of Bhole Baba eleven times. Absolutely, do it, he says. Can two kavachs be done in one day? Absolutely. Use the Devi Pranava in place of the pranav, or the Lakshmi beej that has been written.

Can a two-armed Durga vigraha receive the pran pratishtha of a ten-armed form?

Asked whether, if the vigraha of Maa Durga is the two-armed Abhay Durga, the pran pratishtha in that vigraha can be of the ten-armed or four-armed Dagdhatri, he answers that according to him it cannot be. If it is two-armed, then it will be only of two arms. Whichever form you wish to do upasana of, and whichever you wish to install — keep both the same.

If the vigraha of Maa Durga is the two-armed Abhay Durga, then can the Prana Pratishtha in that vigraha be of the ten-armed, four-armed Dagdhatri? According to me, it cannot be, the speaker answers. If it is two-armed, then it will be of two arms alone. Whichever form you wish to perform the upasana of, and whichever you wish to establish — keep both the same.

Who are the Satis that people are asked to install, and should they be installed?

He confirms that many people ask about Sati: she is that very woman who died by suicide in the family, or who was got killed. Many people told him too to seat them, but it did not seem the right path. If you seat them, he says, it may be that they will grant you peace for five or ten years — but you are not knowing what your coming descendants will do. If nobody does the seva and puja of God, there is no difficulty there; God can never become displeased, that is their separate way, that is the teaching of Sanatan. But if you seat shaktis of this kind in the house, and tomorrow it turns out that your son or daughter did not marry within their own kula and khandan, or something of that kind happened, then the work is done for.

You are speaking rightly: many people ask about Sati, the speaker says. She is that very woman who died by suicide in the family, or who was got killed. Many people told us too to seat them; but that did not seem the right path. If you seat them, it may be that they will grant you peace for five or ten years. You are not knowing what your coming descendants will do. If nobody does the seva and puja of God, then there is no difficulty there. God can never become displeased; that is their separate manner, that is the teaching of Sanatan. But if you seat shaktis of this kind in the house, and tomorrow it turns out that your son or daughter did not marry within their own kula and khandan, and some things of that kind happened — then the work is done for.

What should be recited for one who is dying, and what should be donated?

Cloth should be washed and then donated, he says — clean, tidy cloth. The paath of Gita ji can also be recited to the person; but the Gajendra Moksha will be more effective.

Cloth should be donated after washing it. Clean, tidy cloth. The paath of Gita ji can also be recited to him. The Gajendra Moksha will be more effective, the speaker says.

What are the pushtikarik materials for havan, and what is a jind that wants a ghodla?

The pushtikarik samagri for havan, he repeats, is ghee and guggul. A questioner writes that jinds used to come upon his father earlier, and that now a jind wants to make him its ghodla — the speaker asks what this ghodla is — and that he does not accept them and does not want the jind to come to his side. He answers: first of all, your father will certainly have given a vachan and the like, which is why it will be coming in this way. First tell it yourself that we do not wish it, so please go away to your own place, and tell us what vidhi vidhan is to be done for that. If it tells you, that is all right; otherwise it should be removed with the help of some knowledgeable person.

For havan, the pushtikarik samagri is ghee and guggul. A questioner writes that jinds used to come upon his father earlier, and that now a jind wants to make him its ghodla — what is this ghodla, brother, the speaker asks — but that he does not accept them and does not want the jind to come to his side. First of all do one thing, he answers. Your father will certainly have given a vachan and so on, which is why it will be coming in this manner. First say to them yourself that, brother, we do not wish it, so you go away to your own place; and tell us what vidhi vidhan is to be done for that. If it tells you, then it is all right; otherwise it should be removed with the help of some knowledgeable person.

What must be installed in the place of an entity that has been removed?

And when you remove it, he says, after that you must certainly give a place there to some divine energy, some divine shakti relating to Sanatan culture — especially the Panchmukhi Hanuman form, or the form of Bhairav ji. Among Bhairav ji, give it in Batuk Bhairav; and do not think of Batuk Bhairav as an ordinary saumya Bhairav. He closes by saying that they will meet again after a somewhat longer time, and that meanwhile videos will keep coming on the channel.

And when you remove them, then after that you must certainly give a place there to some divine energy, some divine shakti relating to Sanatan culture, the speaker says. Especially the Panchmukhi Hanuman form, or the form of Bhairav ji. Among Bhairav ji, give it in Batuk Bhairava. Do not think of Batuk Bhairav that he is an ordinary saumya Bhairav. So do it in this manner. On a further question he says: absolutely, do it — it should be done at the beginning and at the end of the Datta Kavach; and if there is no adhikar for the pranav, then do it with the beej alone whenever you do, but do it.