Shakambhari Navratri — Feeding the Mantras You Have Already Perfected

Pushti for a sadhana, as for the body

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.

Repeated havan, and the pushtikarik forms of Bhagavati

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.

A kula deity for some, and necessary for every householder

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.

Ashtami to Poornima of Paush, ending at Shakambhari Poornima

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.

No new sadhana may be begun in Kharmas

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.

Repeating a sadhana already performed

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 nine-day anushthan with that sankalpa

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.

No akhand deep, no kalash sthapana — only conduct

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.

Rudra gan, and the sabar mantras given on the channel

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.

A daily havan through the seven or nine days

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.

Guru Ganpati, Bhagavati, the nine grahas, then the text

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.

A hundred and eight guggul-and-ghee pellets

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.

Prarabdha, and the havanatmak remedy

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.

Asan bandhan and dish bandhan not established

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.

Instruction through dreams, and the bhog that follows

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.

Havan, and arti, as the two means of aura cleansing

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.

Nine full days for a mantra that is not 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.

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.

Savings for descendants, in sadhana rather than money

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.

Bhagavati Devsena and Bhagavati Shashthi

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.

Dhan, dhanya, crops and freedom from natural poisons

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.

From one generation to the second and third

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.

Her own navratra, so it is permitted

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.

Dhanvantari for dhan, but 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.

A refusal — ask your 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.

Many rules attach to a Paras Shivling

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.

A lok devta, known where he is worshipped

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.

A restriction, and a warning against taking vidhis from other initiates

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.

The thirty-six-syllable mantra of Bhagavati Bagla

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.

Sharad ritu, and only if greatly needed

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.

It depends on which tantra the Namavali comes from

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.

A repetition is permitted even though Malmas has begun

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.

After Makar Sankranti

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

Read them, but he cannot support the tragedy in every account

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.

Sai, mazar, murda and kabr

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.

The kavach of your own aradhya, or another Durga 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.

You have chosen the sadhana yourself, and it is available

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.

Repeat, do not begin

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.

Yes, with brahmacharya through that period

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.

Coconut, or supari or jaiphal, on a betel leaf

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.

Every deity has rules, and there is a cause behind each

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.

Nyasa of the ayudhs and of every limb

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.

The Dakshinmukhi and the pretasan forms — and every non-initiate

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.

Touch nothing but Shiva ji, and leave the shringar 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.

Give it to the pandit — the blessing is what matters

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?

Held to be the heart of 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.

Yes, it is to be done

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.

Vaidik havan forbidden, tantrokta havan open to all

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.

Then the woman should do it herself

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.

Guggul in quantity, ghee kept low

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.

After menopause the pranav, otherwise the Devi pranav or Lakshmi beej

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.

The Ishan Shiv vidhan on the channel

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.

Hanuman Chalisa havan from Tuesday, and forty-one days

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.

Not by totka, tona or upay

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.

Honey on a betel leaf placed on the Shiva arghi

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.

The pinned sadhana with the first mantra of the Argala

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.

In the tantra granthas, but not on the internet

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.

Shaktis move along fixed routes according to the month

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.

They see the shaktis moving, and there may also be an abhichar prakshepan

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.

Only when you have the strength to hold and to return it

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.

Bajrang Baan, Hanuman Chalisa and Hanuman Janjira, continued

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.

Dhyan follows japa, it does not precede it

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.

According to the upadesh given at the yajnopavit samskar

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.

At the pinned link above

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.

Bhav, and the Vivekananda and Jaisingh story

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.

From the Raktabeej episode, and the satvik and tamasik kinds

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.

A replica of the vidhi, spreading 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.

To most forms of Bhagavati — and Saraswati at Maihar

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 mantra has a gender, which the ending changes

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.

It is 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.

There are already videos on the channel about it

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.

A havan of high-order shaktis, with a knowledgeable person

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.

Uncertainty about 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.

In Madhya Pradesh — Sambalpur, or near Narsinghgarh

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.

A name given to shaktis unrelated to Bhavani Durga

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.

Trinetra, held to be the direct form of Chandi Durga

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.

Aborted daughters and girls dead young, worshipped as Bhavani

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.

A bride burned for dowry, worshipped under a divine name

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.

Shamshan shaktis run under the name of Kalika

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.

Ninety-nine per cent raise it for negative use

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?

Superstition spread by making a new deity

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.

The devi leaving the body, and Visphotak entering

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.

Kaul, Nath and Datta sadhaks establishing shaktis, later called Bhavani

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.

A false blessing put in a new bride's aanchal, and 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.

A half-finished siddhi passed on to others

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.

Ancestors brought them in, and the descendants bear it

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.

The first mantra of the Argala — Jayanti Mangala Kali

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.

The Swadha form within the Jayanti Mangala Kali mantra, and the count of a hundred and eight

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.

The one whose deeksha you hold

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.

It is only his leela — he abides in shunya

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.

Do not write it, and do not seek it from another

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.

The Gajendra Moksha paath, daily and beside him

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.

Vamachara, and a guru he declines to name

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.

Maximum use of the Hanuman Janjira

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

Yes, certainly do it

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

The sixty-four Bhairavs and fifty-two Brahms, and the Saptashati phalashruti

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.

Preet kriya without the final rites

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.

Instant removal of disease, and a very intense illusion

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.

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.

The spread of a faith, at any cost

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.

Rules on one side, and no labour at all on the other

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.

The forbidding of one's own devi-devta and pitrs

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.

The Bible awakened as the Saptashati is, to hold a power below

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.

The yajnopavita, and a refusal to speak without experience

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?

Yes, both may be done

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

Five days from the day of death

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.

One mala, and a chaumukh lamp only in special sadhana

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.

The Kuldevi Kavach, if you have it

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

Havan by the full vaidik karmakand procedure

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

On a burning fire

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.

Yes if initiated in it, but he prefers the first Argala 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.

A viral video already on the channel

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 nikasi of Kshetrapal, on a Sunday

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.

Cook her own food if it is a Hanuman sadhana

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.

Begin the whole thing afresh

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.

No — a mandal pujan cannot be made simple

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.

That vidhan will not be for her

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

The body returning to its natural state

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.

Striking at a formed conviction

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.

No — the energy is not balanced at that time

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.

Where she stands mounted on a lion, it will certainly be offered

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.

A heart gone to Girnar while the body remains a householder

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.

Bhagavati and Shiva ji controlling the gagan

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

It need not be an upari attack at all

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.

Yes — they stand in the panchayatana

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.

Only one initiated in tantra, with brahmacharya unbroken

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.

Old books from a hereditary sadhak, not new translations

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.

Yes, it can

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

Sikotar Mata, Sikodhar Mata and Meldi Masani

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.

Take it off before going to the washroom

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.

Ordinary help is a duty; in tantra the subject changes

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.

The yoginis will suck the blood of the body

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.

Yes, absolutely

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.

The form installed and the form worshipped must be the same

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.

Women who died by suicide or were killed in the family

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.

Washed clean cloth, and the Gajendra Moksha over the Gita

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.

Ghee and guggul, and a jind inherited from the father

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.

Panchmukhi Hanuman or Batuk Bhairav in its place

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.