Shani Across the Twelve Bhavas — What Saturn Does to a Tantric Sadhak, and a Shani Jayanti Live

Answering a listener on Bhagavan Dattatreya's danda, the speaker says his complete, vidhivat tantric danda is borne and kept only by one who walks with BrahmacharyaStrict celibacy required through an extended ritual observance. and within niti-niyam, and — the biggest point of all — only when Diksha and the rest have been obtained from a special sadhak of his. It is not the case that one has simply done everything and can therefore keep it; keeping it that way is not possible. The complete vidhan of the danda goes by deva-diksha vidhan, he says, and there is a limit up to which such things can be discussed at all. Speaking outside niti-niyam and then doing those things is one matter; discussion is one thing, and when one actually goes to do it practically the whole subject becomes something very different.

As everyone knows, the speaker says, the Amavasya of Jyeshtha is approaching, and it is directly connected with two principal shaktis. On one side there is the Vat Savitri vrat. In it the mothers worship, in one way or another, for victory over kaal, for long life, for the protection of their suhag, and for the increase of their saubhagya — the pujan and vrat being performed along with Bhagavati Savitri and for the sake of Yama Deva. Yamraj is connected with it.

On the other side, the speaker says, the Jyeshtha Amavasya is Shani Jayanti — the tithi dedicated to Shani Deva, the day on which he is held to have appeared and been born. So the day becomes connected with him, connected with that graha. Shani and Yama, he says, are both brothers; the father of both is Surya. Look at it, he says, and see how much this thing correlates.

In the month of Jyeshtha, the speaker says, the tap of Bhagavan Surya remains at its highest level; he stands at very great heat. Because of that heat, kaal in some measure hovers over everyone's head — because of Bhagavan Surya's tap the natural environment becomes very afflicting, and in it there is mrityu-tulya suffering. Kaal and Shani have a complete relationship with each other, he says, in the birth chart too. If Shani's influence is examined at any time, and mrityu-tulya suffering is occurring in connection with him, then the suffering is very great. So the whole subject, seen one way, becomes connected with the family of Bhagavan Suryanarayan — Bhagavan Yamraj, Shani Deva, and then this month of Bhagavan Suryanarayan.

Moving further into the subject, the speaker turns to the birth chart and the bhava in which Shani Deva is placed. For now, he says, the lagna is to be forgotten here — who our lagnesh is, which lagna's chart it is — although when one analyses one-to-one there will be a great many secrets in that. For the present he will give only a general exposition by bhava. Not subtle, he corrects himself, but an entirely ordinary exposition of how Shani Deva particularly cooperates in sadhana, and where, when and how he manifests his ill effect. This analysis is very necessary, he says, because a question arises: Shani's relation with karma is direct.

In connection with karma a particular subject arises, the speaker says. When we are performing puja-path, and during that period our sufferings are increasing — in what way is Shani Deva contributing to the increase of that suffering, and what is his intent behind doing so? That, he says, is what has to be understood.

He is a krura graha, the speaker grants, but why is he being called cruel? Is there no heart within him? If he is a deva, is there a lack of heart within the devatas? Is there no vatsalya in him? Why is he so cruel? Cruelty is of two kinds, he answers. One is the cruelty in which a person has no relation of the heart with you at all; he wishes only your harm, he is pleased on seeing your suffering, he wants your destruction, and he will be glad to see your sorrow. That is rakshasi cruelty. But when devatas are cruel, they are not made happy by your suffering.

When any graha gives you suffering, the speaker says, they are not happy about it — not "ah, we are giving him pain, this was his karma, such is the fruit." When you weep, the devata too is wounded in his heart: my son is weeping, he is in pain, let his suffering quickly be erased. They too do not wish to make you writhe for very long. They want the fruit of his karma to be cut, removed and erased as quickly as possible, so that he becomes happy. That, he says, is the heart of a devata.

Why then is Shani Deva called cruel, the speaker asks. Because when Shani Deva begins to cast his effect and gives punishment according to karma, he does not abandon you in the middle on account of your weeping. The operation will be completed. He will have the shalya-chikitsa carried through to its completion, and will wish that this person's sufferings be erased as quickly as possible. He does not want to leave any karma remaining, the speaker says — especially our dushkarma. Whether it be his dhaiya, his sade-sati or his mahadasha, he wants to finish it off in the very first charan. That is why it is said that when Shani Deva departs, he goes having made the person into gold.

If karma is madhyam, ordinary — that is, if we have no very great dushkarma — then there is not very much pain either, the speaker says. So Shani's mahadasha, or a Shani Sade Sati or dhaiya, is not extremely painful for everyone. Such people's lives pass ordinarily and they are not able to learn anything special either. Analyse it practically, he says. It is not the case that because Shani Deva's sade-sati is running, or a dhaiya is running, everyone is in pain upon pain and everyone is dying in suffering. Many people progress. That is the point. So it becomes a subject of analysis, according to karma.

Now consider the subject in this light, the speaker says: when we fall into suffering and perform puja-path and the suffering increases, what is Shani's relation with that karma? Karma-phaldata Shani — this idea which has become current among people is not wrong at all. It is exactly so. He is called the nyayadhish, the judge.

One point arises regarding the form of a graha, the speaker says. Whether it be Bhagavati — there are many mala mantras of hers in which you will read that Bhagavati herself is in the form of the nine grahas — or Bhagavan Narayana, who himself is in the form of the Navagraha, or Bhagavan Shiva, who himself is. Every mahashakti is to be seen in the form of the navagraha. Under the domain of their own field, he says, they have made our karma so: that in this form, in this manner, sitting with your grahas in this rashi of yours in the birth chart, we will give you such good or bad fruit according to your karma. They are in their own place; there is nothing else in it.

There are people who become greatly agitated by these things, the speaker says: oh dear, devi-devatas, grahas and NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window.s. The reason behind this, he says, is that from the beginning a person has no ordinary information and no ordinary knowledge. When someone does not possess the basic information connected with Sanatan Dharma, then he will of course be bewildered by it.

Many people speak in this way, the speaker says: how good it is, in such-and-such a religion there is just one deity, and that one deity is doing everything. Then, brother, there should be the capacity as well, he answers. Our devatas possess that capacity, our shaktis possess that capacity — that they become many from one and then again become one. To expand oneself and then take it back into oneself cannot be within just anyone. It will be in the mahashakti alone, in the one who is the supreme sovereignty. To divide one's own form into two parts and become one woman and one man is not possible for everyone. He asks his listeners to understand where his aim is directed.

Those whose buddhi lies in pettiness, or whose buddhi has in some way become constricted, who do not wish to know or learn anything — for them, brother, the subject will remain of this same kind, the speaker says. You cannot teach or explain anything to such people. Their aim is clear: whatever is easiest, that is what we will do. So, he says dismissively, the easiest thing is "lulla lakhbar" — they go there and do it, and their work will get done.

When people begin to move forward on this path, the speaker says, the first encounter is this: brother, grahas and nakshatras certainly come into it. If a person is in suffering, his kundli is looked at, and then — ah, these grahas are troubling you. So here people get disturbed: one graha has gone, now a second graha has come, a third has come, this graha and that graha — it is all dhong-dhakosla, a fraud and a sham.

This whole subject of "dhong-dhakosla" that arises, the speaker says, comes from the deficiency in our basic education — the education connected with Sanatani matters. Or say it this way: in life the parents did not teach, and the children grew up illiterate in it in the same manner. After taking modern education, to disregard these things, to make fun of them, and after that to increase their own suffering and the suffering of their descendants — this becomes their supreme established right. And it makes an impact in exactly that way, he says.

Now he comes to the sadhaks who are walking on the path of sadhana, the speaker says, especially for the video — because he thinks that whoever is on this channel certainly does sadhana, whether a little or a lot, small or great, but does it certainly. So the subject will be related to that. First, then: let the lagna kundli be whichever it may, and suppose we are desirous of doing sadhana — especially tantrokta sadhana, in which there are mantras connected with beejakshars. Suppose we are doing an anushthan of tantratmak Kavachs and the rest, and that in future we particularly wish to do the sadhana of the tantrokta forms, the ugra forms, of our ishta-aradhya. In that case, how and where do these twelve bhavas give their fruit?

The whole subject relates to the basic twelve bhavas, the speaker says, and from that you should keep your subject entirely clear as to how and where they are going to give their effect. There is not very much general information here; special information would require the whole reading according to the lagna — then where the grahas are seated, where the lagnesh is, and after the lagnesh the position of the panchamesh and the navamesh, who the ashtamesh is and where he stands. All of these have to be seen. It cannot be said from one graha alone. He states it in advance: because the discussion is about Shani Deva, it does not follow that Shani Deva is giving the whole of the result.

There is one general piece of information which is very important and ought to be known in a general way, the speaker says. Why? Because when you go deeper into this you will understand, especially, what the tantric energies are. Now, going into which grahas the tantric energies are particularly connected with, you will find here that the mantras — the adhipati of mantras — is Bhagavan Chandra.

The effects connected with mantra, the energies, and the presence of those energies — their adhipati, the speaker says, is Shani Deva. But the subject that lies between these two, that of prana, has Budh Deva as its adhipati. Budh Deva has been made the adhipati of the prana of mantra, of tantra, of all of it, if one may put it that way. And the vidvatta of Budh and of all these is from Brihaspati Deva. So you can never do this by naming one graha alone.

Take Shani Deva as one whose balabal is low, the speaker says — balabal meaning here the balabal of the mantra. Sometimes you will see that a sadhak did very little Japa and its effect began to come to him. It may be the effect of the place. It may be the effect of that sadhak's own kula parampara, or the effect of the guru parampara, or the effect of punya performed by himself — and it may also be the effect of Shani Deva seated in his kundli. Having done less japa, he got greater fruit.

In all of these one basic thing will certainly be present, the speaker says: whether it be that place, that parampara, or whatever your whole subject may be, the presence of Shani Deva — the presence of his energy — will certainly be there somewhere. The reason, if you go deeper into it, is this: whoever holds back the most, whoever gives the most slowly, gives very abundantly. Shani Deva's most abundant work is that before giving he certainly makes one yogya. He never gives to the ayogya. So if you have already become worthy, he will give very quickly; as long as worthiness has not come, as long as the effect of one's own bad karma is present in life, success of that level will not come either.

If Shani Deva is present in the first bhava — the lagna being whichever it may — and if you particularly begin to perform sadhanas of any of the most ugra kinds, then the relation is a simple one, the speaker says: the lagna's relation is with one's own body. Its effect upon the body will certainly come to you gradually and of its own accord.

We read of vajra kaya and vajra deha, the speaker says — that by the effect of mantras the body becomes like vajra. This effect is not obtained by doing a sadhana of one day or two days, or forty-one days, or four days. If you go into its fundamental subject, into its siddhanta, then set aside the very great sadhanas — those you will only get to read about and hear about. But when you get to see something directly before your eyes, then the things connected with Bhagatvaal will be seen by you at once.

Take a sadhak, any sadhak, who knows the process of a particular binding of his own body, the speaker says, and going a little deeper into this — siyar singhi. You will all have heard the name. Gidad singhi, siyar singhi, is a tantric object. It is banned now. What you get here and there on the road is not actually the thing at all. In the form of mrig kasturi too people begin to give the very same thing, but in reality such things are not so. The government and the forest department have kept a ban on it, he says; if a genuine one were actually obtained it would mean going straight to jail.

In bhagatvaal there is a particular subject, the speaker says, connected especially with the sadhaks of the Kamakhya parampara. He is reporting what he himself has directly seen. He has not seen open fighting, he adds, but asks listeners to hear and understand how it happens. The siyar singhi, the gidad singhi, is made siddha with the mantras of Bhagavati Chamunda, or with mantras of those forms of Bhagavati in which Jagadamba is in a most prachanda form. It is Abhimantraned and energised with mantras connected with the prachanda svarupas. And particularly, only sadhaks of that guru parampara are able to do it. If a brand-new sadhak wishes to do it himself, these things will probably cast some ill effect too.

After awakening it, the speaker says, one keeps it near one's heart — sitting in what is called in common speech sitting like a kukkut, that is, like a cockerel. Simplify it and you will realise it is what we call sitting chukka-mukka: the way a man sits on a West Indian toilet. Its use is exactly this: sitting in that manner, taking the gidad singhi in the hand and keeping it near the heart, and doing japa of those mantras. If that sadhak has accomplished the siddhi, then in that state, from the spine — the spinal column and the part of our brain above it, from there down to the tail bone of the spine — the body becomes such that if anyone strikes it even with a lathi, the lathi will break.

As for the direct example he got to see, of how far this state goes, the speaker says: in that, we only saw this much — yes, brother, it broke. But it was not given over for testing, he says, that brother, you strike it yourself and see. So that he cannot claim. But this much is certain, being a thing seen directly.

After that there are one or two more matters, the speaker says: when this thing was established in the heart and the japa of the mantras was done, then — take, say, very small things. Reckon on material of up to about one and a half or two kilos. Release it from above onto their head, and they are not being hurt in the slightest. He is not saying five or ten kilos, he adds, but at the least there would have been material of a kilo and a half to two kilos, of iron, which was being dropped from above. They dropped it and showed it, saying: look, it will not hurt. Many people were there; he was only among those watching. This is a subject seen directly.

Now see what Shani Deva's subject can be in this, the speaker says. In this you will come to know that if Shani Deva is present in the lagna kundli and a person performs a sadhana of this kind, it will fructify for him very quickly. This sadhana will bear fruit for him very fast. It may be that there are many other aspects to it too, but a general point is being made here.

But if that same Shani Deva is not related there and is somewhere else — in the second bhava, in the third bhava — then the person will have to repeat this very sadhana more and more, the speaker says. The other sadhaks of that same panth parampara were not doing this thing; they said that this thing would be done by that man alone. There must have been some reason for it. Whereas from the look of it there were sadhaks there more tejasvi than him, who appeared as though they would be more powerful than him — but they said, no brother, he is the expert in this thing. He will do it and show it.

Those who live in the Kamakhya region will know this, the speaker says: around the time of August, near the month of Bhado, a mela is held there which is in a sense their traditional mela, in which akharas are set up, shakti is displayed, and all these things are done in it. But, brother, only those people are brought and made present there who are trustworthy — it is not that outside people too were seated. Outside people normally see that the devatas are playing and swaying, which is what ordinarily happens. This kind of display of siddhi and shakti happens in one's own personal akhara. There people show it, and if you are trustworthy you will be seated and shown it; you can see and know. And if the parampara connected with them exists anywhere else too, they do all this there as well at that time — as with the video he has put out on the Gupt Lakshmi seva-puja of Kamakhya, which happens particularly from Ambubachi through that same period.

Sadhanas of this kind connected with the deha, and sadhanas connected with kayakalp, begin to fructify very quickly, the speaker says. For example: someone is doing the sadhana of Hanuman ji who has very much illness and suffering. If Shani is in the lagna, and you perform the sadhana yourself in order to remove your suffering, your physical suffering — and if you do it after taking Diksha it is better still. Whichever devata's mantra you have chosen, whichever stotra or kavach you have chosen — such as the Maheshwar Kavach, in which the prayoga connected with the destruction of diseases is described, or in which the mantra path is described for it, or the Mahamrityunjay Kavach — if you do the path and japa of all these and Shani Deva is in the lagna, then the fruit for release from physical suffering will come to you very quickly.

If the suffering is not being removed, the speaker says, and if we are not so capable as to be able to do very much japa — a thousand japa were to be done and we are not able to do a thousand, we are not able to do ten thousand — then the intensity of the disease will certainly reduce. This will certainly happen.

If a sadhak performs tantric sadhana and begins to move forward with sadhanas of this kind, the speaker says, then his physical capacity and his yogic capacity increase very greatly. The capacity to sit upon the asana increases greatly. He will not suffer. No problem will come in the spine. Many people develop the problem of sciatica from sitting; there are many such sadhaks, and there is nothing to be hidden in this. Where there is no capacity to sit on the asana, where there is no deva kripa, where the person is forcing it, and especially where he does mostly Sabar Mantra sadhana — you will see many people for whom, when that kind of kripa does not come and they are unable to walk by niti-niyam, the problem of sciatica arises. But if Shani is in the lagna and this kind of sadhana is done, there is a benefit: this kind of suffering will not come quickly. It is very beneficial, the person can do long sadhana, and the asana becomes siddha.

Coming to the second bhava, the speaker says: when a person takes up some niti-niyam connected with this tantra sadhana, then — because the second bhava is connected with speech — if the sadhak's ugrata begins to increase, if there begins to be a very great increase in his anger, then its negative aspect is precisely this: if anger has begun to rise very much and Shani Deva has become fully effective here, then this man's Tapo-bala will be spent only in giving Shraap. He will simply become well known by the name of "kaala jawan", brother — if Shani Deva has come into the second and has begun to give an effect of that kind.

In this, Shani Deva's intensity is not such that he is ill-affecting the speech, the speaker says — he is not ill-affecting the speech. He is affecting the speech, but the sadhak's ugrata is rising, he has no control over his own speech and no balance, and so by talking and talking he will spend his tapo-bala. And if by mistake Budh is afflicted in any bhava, or has become combust, or has become less in balabal and is not one who gives much effect — if vani dosha then becomes present, the next man will do a hundred malas of japa and get up and deliver ten abuses. You will find such sadhaks, he says, who are doing more and more japa, doing very much japa, but who sit the whole day abusing this one and abusing that one. And it is not that they will do it for two days and not for four; it will continue lifelong for them.

And he does not stop doing japa either, because he is a sadhak, the speaker says — but this one defect of his will remain. This is why it has been said that one should obey the adesh of the Guru, that one should accept the guru. If they will be ones who accept the guru, then, brother, improvement will happen. If not, those who accept the guru will themselves become gurus, and then the subject is a different one.

This subject aside, the speaker says, the greatest positive thing here is this: if the sadhak has learnt to control his vani — and Bhagavati Tara — particularly among the Mahavidyass, if that sadhak has become a sadhak of any one of the three principal forms of Bhagavati Tara, and if Shani Deva is in the second bhava — then, brother, he will become a prachanda Tara sadhak.

If Jagadamba's kripa is of that kind, the speaker says, then — as it is said that Bhagavati Tara is first of all connected with Brihaspati Deva — that great one will become like Brihaspati. Very great sharpness will come into his vidya and buddhi. He will not speak useless things. If he is even silent, his capacity is increasing. If he is speaking too, his capacity is increasing. Shani Deva brings about a capacity equal to Brihaspati himself in this place.

Where the sadhana of Bhagavati Tara will begin on the tantra marga particularly — or where you are generally doing any form of Bhagavati at all, Ma Durga, Ma Kali, anyone — but if you go to the temples of Bhagavati Tara, go to her sthaans, do her seva-puja, keep doing it according to your own kula parampara. Not by force, the speaker says: it is not that we are Brahmins in whose house meat and fish do not run at all, and we go and offer liquor. That is not to be done. Whatever the niti-niyam is — and if you are offering, then according to the niyam. And not by force, against one's own heart, that this must be done. Do it with gladness. Then very great kripa comes.

In this, by the effect of the vani, the sadhak can do a great deal, the speaker says. If he is doing some work in his field of work in which he has to display his speech itself — as, for instance, people do anchoring — in that Shani Deva gives him great abundance. Where it seems that the thing simply cannot be done, there too the full hope of the work being done arises, by the effect of speech.

But here there is one thing, the speaker says: if patience is not present in the sadhak, if patience becomes deficient — if Mangal is somewhere very much disturbed, has become ugra, if the jatak is manglik and because of being manglik his ugrata has stayed very high — then the earlier state will return. Energy will indeed accumulate. Because of the absence of patience his quarrels will be very many. One effect of the Mahavidyas sadhanas is that wherever balance goes wrong, difficulties begin right there.

But if you have made balance, learnt to stay quiet, learnt to keep mauna, if you are doing less chattering and meeting people less, then this fructifies for everyone, the speaker says — and for such a sadhak it is a vardan. He points to an episode: in the Mahabharata we all see that Gandhari had bound a cloth over her eyes; when she opened her eyes and looked at Duryodhana, his whole body became of vajra. This is the effect of drishti. Relate it and understand how it works, he says. That she kept herself bound is one matter, and what siddhi or vardan she had received and how she used it well is a separate subject. But relate this with the nakshatras and grahas, and you see that drishti is directly connected with the drishti of Shani Deva — what his drishti is like, what effect it gives. His drishti carries very great importance. Exactly the same holds here.

In the second bhava with Shani Deva, the speaker says, if you particularly hold back your capacity and keep it stored, keep nourishing it, keep nourishing the vani — then where there is need, there you speak, and you can do anyone's good or ill, as you may wish, extremely well. The more potential energy of the vani remains within you, the more you keep it nourished by holding it back, the more effect it will give. As it is said that greater loss comes from telling one's experiences, here too it is the same. Here they will give very many experiences.

One more subject comes up here, the speaker says, and this thing applies also to the presence of Shani Deva in your ninth and tenth bhavas. It is this: if among the Pitrs of your kula, or in the kula, some shakti is present, then by their effect too. What happens is that when the person begins sadhana, the effect starts coming very quickly; if there have been sadhaks in the kula, they begin to give effect directly. In that, the person comes under very great tension: what is happening with me, is it good or bad, are these things I am seeing right or wrong — he is not able to tell. And if by mistake Rahu's influence comes into this, the person becomes still more disturbed, because Rahu begins to give a state of very great bhram. Even the real will seem to be bhram, and what is bhram is of course bhram.

If he has come into the third, the speaker says, the third bhava is the bhava of samarthya. So he will bring about an exceeding increase in your capacity. However much suffering comes in life, if you are doing sadhana, then not only will victory over that suffering be obtained, but you will also obtain some new path.

Especially when we come to the third bhava, the speaker says, which is connected with brothers and sisters — however negative any matter of yours may have been concerning your brother, your sister, anything related by blood, any matter concerning your siblings — if you go into what is connected with tantra, he says he will tell them a most excellent subject. This is why it is said that tantra and the kundli are related to each other; when you go into experience, then you will be able to relate this thing. The more talk there is with people, the more discussions happen, and the more you stay silent and analyse, the more you will know these things. You will not be able to know them by writing and reading. This is everyone's own personal experience.

It may be that his experience is not yours, the speaker says, which is why he says he is speaking a general subject; there can be a different experience for you, and he is sharing his own experience. Whether you accept it from this or not is your own personal matter. He cannot force anyone in it, nor can he say that he alone is right. This he makes clear. He is not discussing right or wrong, he says; he is speaking generally, speaking from experience. You may agree, and you may certainly also disagree. If this matter feels even a little bad to anyone, he asks pardon in advance. There is nothing to feel bad about. It is a subject connected with tantra, so look at it only from that prospect, from that drishti, and do not relate it to negative thoughts. He makes the request beforehand and asks pardon as well.

If in the kula, in any manner, your brother or sister has died, and their sadgati could not be accomplished, the speaker says — and Shani Deva is present in the third bhava. Or here the subject extends also to Shani Deva's drishti falling there, and especially if Ketu is present there and Shani's aspect is falling — the third aspect, or an aspect of any kind, if Shani Deva's aspect is falling there. And if a death has occurred — whether it happened in the womb, after prana had come, or afterwards, or at any time at all. And if you did not have their sadgati performed, or it has not been done — generally it is not done at all, and 99% of people do not get it done in today's time, for want of knowledge and awareness — then they are present, and you will begin to do sadhana.

Of anyone at all, the speaker says. Begin the sadhana of a devi, begin the sadhana of a devata, begin doing japa of the Panchakshari Mantra, begin anything at all. Then know one thing: they will certainly be affected, they will certainly begin to come in dreams, they will certainly begin to become visible to you. Their form may be anything at all. It is not that they are seen in the form of a brother, or seen in the form of a sister; they may be in the form of a devata, or anything at all — the whole subject may vary for you. But they will begin to cast the greatest effect on you. They may be seen in the form of a serpent, in the form of a daitya, in the form of a devata, in the forms of various kinds of animals. But they will make full effort to convey the sense of it. They become very greatly affected.

And if, a little vidhivat, you performed Shradh and the like for their sake at tirtha kshetras, the speaker says — if their gati was accomplished, then very good. If it was not accomplished, if gati is not coming about, then know at that moment that they become your helpers. Because you are doing satvik sadhanas. Keep it straight and clear here, he says: not by doing shudra sadhana.

One must not fall into the business of making them siddha and buddha, the speaker says — that ah, since we know this much, let us accomplish the siddhi. No. Never at all. Siddha means that they will become bound, and then their gati will not be able to take place. However much karmakand you may then have performed, it becomes a matter of difficulty. That much should not be done.

They will be helpers for you, they will think well of you, the speaker says. If for some reason their death too was abhicharik, if some Preta or pishaach was present with them, you will certainly find a way. That a way is found and the person is unable to understand it is another matter. The way will certainly be found — that you may free them from pretatva, bring them into devatva, so that they may stand in your house in a deva form and give you protection; and if there is a presence of kula devi-devatas, that they may stand as their gana and give you help as well. This is what happens, he says. It is an entirely deep, analytical subject.

But when you understand this subject and, coming under someone's inducement, you worship them in a tamasik form — that ah, these are things connected with pretas, do it this way, take help like this — or when you make them siddha by your mantra bala and do the work of running them, that we will send them, they will gather information, this business of getting information about someone, and you are not leaving them free — then they become the givers of very far-reaching wrong results for you. Where your fault will be, there the beating will come in that same manner, and they give loss too to a very great degree. This subject was a matter of awareness, he says, so he has placed it here as well.

Since the fourth bhava is the bhava of sukh, and Shani Deva is present there, he will give sukh, the speaker says. But by the effect of mantra a great deal of maya will come here. In the fourth, however much your suffering may be — and if by mistake the yoga named Sasa is formed in the first bhava and the fourth bhava, which is among the Panch Mahapurush yogas; if a chart of Makar or Kumbh lagna is there and this kind of situation has arisen, if the yoga named Sasa is forming, if the Panch Mahapurush yoga has formed — then know this one wonderful thing: sufferings are indeed erased here with very great speed. But maya will come to you with such speed that you will then certainly turn away from your sadhana. Sukh will come in abundance, and it will remain maya in some measure.

Wherever their dashantar dasha has ended, the speaker says, your sadhana will by then already have decayed, and then to rise again to that level becomes very difficult. Guard always in life against the maya of the fourth. The maya of the fourth is not ordinary. If in the fourth bhava any graha at all is giving its full effect, and you are a sadhak or sadhika, then remember that that sukh is being given only and only in order to bring sampannata to the path of your sadhana.

If they are giving you a vehicle, a four-wheeler, the speaker says, they are giving it to you so that — go, brother, do tirtha, wander about and do Teerth Yatra with this vehicle, obtain your own moksha too, and liberate as well the creatures that are caught and stuck in that vehicle at the tirtha. But you got the vehicle and now you are roaming about taking your boyfriend or girlfriend, you have fallen into your affairs here and there, fallen into prapanch — then it is limited to just that much, and it is going to be finished. If the lord of the fourth bhava is giving you the sukh of a mansion, giving you sukh in his dashantar dasha, then it is being given so that you may become free of all these things. There a good puja room should be built, all the facility should be there, so that your sadhana — where you used to do ten malas, there you may be able to do a hundred malas. Build a house according to your convenience. But now you are building there for yourself what rich people build, a room with a bar in it, where all the liquor is kept.

If you began to collect materials of luxury of this kind, the speaker says, by the effect of all these, then your decay is bound to happen. So when the maya of the fourth comes and you are a sadhak or sadhika, learn to turn that maya on the path of your sadhana. A worldly person will never tell you this subject — remember this. The one who is in worldliness will say only: look, the effect of the fourth is being received. Even if you meet some jyotishi, he will say, take the joy of life now, the chaturthesh is gracious upon you, the sukhesh is gracious upon you, take the full joy. But for how many days will you be able to take that joy?

Worldly joy will at some point certainly decay, the speaker says. Take worldly joy in order to become free of it. If you drink liquor, brother, then drink and become free of it. If you are becoming a nashedi, becoming a ganjedi, then that is your ruin. A sadhak, after all, ought not to do it. Keep this subject in memory, keep it in mind.

If Shani Deva is in the fifth, whatever the lagna of the chart may be, whether their dashantar dasha runs or does not run — if you have come onto the path of mantra, the path of tantra, the path of yantra, then Shani Deva will do very prachanda kripa upon you, the speaker says. If you have become a mantrik — mantrik meaning that you keep on doing PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of mantras — and Shani Deva is seated in the fifth, then that Shani Deva will first of all, very swiftly and very rapidly, get whatever papa karmas you have washed away. And this thing, he notes, will come in the ninth as well; he had said something of the fifth, the ninth, the first and the second.

If Shani Deva is in the fifth and ninth bhavas particularly, the speaker says, and you have begun to do sadhana very well — the moment even the slightest of his effect begins to come, he immediately opens the paths for Teerth Yatras. Go and do tirtha, brother. He will get tirtha performed, or some such karmakand, and such opportunities will come before you by which your papas will decay. Whether a way is made for helping someone, or by your buddhi, your vivek, your wealth — helping someone by any of these, you are obtaining their blessing. He will give you such buddhi that your bad PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. may be destroyed at the earliest, and will very soon clear the path of your progress.

When the paths of progress begin to clear, at that time he will begin to give you many, many paths, the speaker says. The path of buddhi will open. What you felt ten years ago could never be possible, you will now feel is a game of the left hand. That much capacity is given there. And the capacity of the mantra begins to be nourished very quickly in the fifth and the ninth. They are nourished very rapidly.

It is certainly the case, the speaker says, that the more it is nourished, the more imbalance it also produces. How will it produce imbalance? First of all here, and in this the influence of Budh is complete. Even unknowingly we nourish Budh; we nourish everyone, we nourish all the grahas by our good karmas. For example, if you have a mausi or a bua — who are held to be connected with Budh — and you have great love for them, you give them much respect, and you give some gift for their sake, then Budh has become a little nourished. If you are doing upasana of Bhagavan Ganapati, Budh is being nourished. If you are doing upasana of Bhagavan Narayana, Budh is being nourished; upasana of Bhagavati, and he is nourished especially. Now when this nourishment increases in this way, attraction increases very rapidly.

And if the panchamesh becomes powerful, then, brother, the fifth is the bhava of prem too, the speaker says; prem will arise in life at once. Creating an uproar, from all four sides lovers, male and female, will come running — that we too are here, we too, we too. And if you were not able to balance this thing, and you too have arrived at "beware, you beauties, here I come" — then just as I came, so I went. What did you bring, what will you take? This saying is borne out here, he says. Keep it in mind.

Remember that the deva shaktis take a very stiff examination at this level, the speaker says. They will give you that samarthya, whether of dhan, of bala, of yash, of pada — they will give samarthya here. Along with giving samarthya they will give one thing more: the capacity, the vivek, to analyse whether whatever comes into your life on account of it is permanent or not. If you misuse that vivek — you understand that these lovers who have come into our life, or this beloved who has come into our life, have come to practise deceit, but you are thinking, what is to be done, let us take the pleasure — then take the pleasure. You will say, ah, we do the sadhana of the Devi, we are Kaul (Kaula Sampradaya) sadhaks, we can certainly touch a woman, what is to be done, let us take the pleasure. Then from that pleasure by which your decay occurs you will afterwards get paramananda; then you will not have to search for that ananda anywhere. Sit where you are and take the ananda. Keep this in mind.

Avoid this, the speaker says — his meaning being that if prem is arriving, then look and see whether it is prem or not. If you analysed it wrongly, the decision went wrong, and if you displayed some kutilata, then this effect of the mantra and of the energy, of the punya that was being obtained here, will decay.

What ought to happen here, if you look at it correctly, the speaker says, is this: if by the effect of our mantra sadhana — and we are also seeing it, analysing it, that brother, here our panchamesh has become strong, here Shani Deva is present and is giving his effect with full prachandata — then in such a situation the first task is that you test whoever has come, and see whether they are worthy of your life or not. What is your decision? See this without fail, and only after that include them in your sadhana. And the sadhana must be entirely dharma-yukta, not adharma-yukta.

To understand it better, and asking pardon again before speaking, the speaker says it is very much in fashion in today's time that people at once give one another names like Shiva-Shakti and Radha-Krishna. They themselves become Shiva, and they make the woman who has come Shakti, and then, going round and about, the same subject arrives — the subject of bhoga. The destruction of both is bound to happen. Do not fall into these entanglements. This sounds and reads very fine, he says, but the final stage of it is destructive. What is the cause? If there is no fit guru for you, then you do this kind of subject in an arbitrary way, and the whole thing does not work like that. It is not for everyone.

And one more thing he will say clearly, the speaker says: there are not ten Bhairavis. To call everyone Bhairavi, Bhairavi — ah, there is Bhairavi tattva within you, within you there is this tattva — all of this is for the purpose of exploitation. It is a straight and simple matter. Keep it in mind. Even if you are a man, if this subject is said to you as well by some woman — it happens — then guard against it. If she is married and you are married, then think a thousand times more before going into these things.

One may even accept, he says, that all right, attainments do happen on this path; this subject is very different, set quite apart. And know this too: it is only when you have capacity of that level that this subject will be present. It is not that we did five lakh or ten lakh Japa and took it that yes, Bhagavati has sent her, she is a Bhairavi, or she is a Yogini, or this and that. No, it does not happen like that. If it is so, then, brother, that is a most divine subject: very much will be obtained, very much will be shown, there will be many correlations — and only then will these things be established as being what they are.

And this subject of tantra which you read, the speaker says — especially men who read this subject — that in the sadhanas which take place on the Kaul marga (Kaula Sampradaya), in the principal pujan that occurs in them (he says he is not speaking its name before you all; understand it yourselves, relate it yourselves) — in that pujan one's own dharmapatni is not worshipped; in her place the other, who is a Yogini, in the Bhairavi form, is worshipped. But, he says, keep one more thing in mind: she is not changed again and again. She will be one. Whoever she will be in life, she will be one alone. The right to change again and again is not obtained by everyone. By a guru's adesh that subject is different; to go that far up is the punya of many births — then it happens.

So if you are doing all these things for the sake of bhoga and have fallen into all this, then look at your kundli, the speaker says: the panchamesh has become strong, Rahu's influence, all this is falling — Rahu will certainly, certainly be there. When Rahu is powerful, he gives all these things. And Shani influences it further. If all this has come about, then take the joy today, take the joy for ten years, because this is a long sukh. This sukh is received for a very long time. It is never so that you do papa today and get punishment tomorrow. From not getting punishment, the exultation that grows within you, the courage that grows, the daring — and you keep on doing wrong. Then suffering is going to come to you birth after birth. Guard against this. The fifth and ninth give this a great deal, he says, and add the eleventh to it as well; the eleventh will give it too. In the eleventh they are not merely girlfriends but wealthy ones — Switzerland ones will come into your life. Guard against it.

Moving on to the sixth bhava, the speaker says: the Shani Deva of the sixth bhava and the Shani Deva of the first bhava — you will see that their effect too, on the path of sadhana, is to a very great extent much the same. They give very well the things connected with shatru nash, with release from disease, and with victory. When you begin to do sadhana, and the capacity of the mantra begins to grow and be nourished, and you repeat one sadhana again and again, and Shani Deva is in the sixth bhava — then he will certainly give you that capacity. And what your wish is will be your choice: whether you wish to destroy the enemy, or wish now to feed him, or wish to leave him to the devata. That choice will be yours.

The mantra will become nourished to that level, the speaker says, and especially if Shani Deva has become a fit karak for you in the sixth, then it is more special still. They will put a sword in your hand, and before you they will place the enemy with his hands and feet completely bound and his face set thus — it is your will; if you want to blow him away, blow him away. No dosha is going to attach to you. That capacity they give here. This is a symbolic statement, brother, he adds. He is not saying that someone will literally place him there — that may happen, and many times in life they may create such a situation too; that is a separate matter.

But here he will say again to the sadhak that he ought not to become unbalanced, the speaker says. Capacity is certainly given here, but one should never fall into the business of becoming a shatru-hanta — ah, this is the yoga of a shatru-hanta, and being nourished in it let us indeed become a shatru-hanta. Do not now take yourself to be Kaal Purusha, that no, we will fly him away. No, brother. Here one should fold one's hands. It is a plain and clear matter: this kind of subject we are not to do, and we are leaving it to our own aradhya and ishta.

If Shani Deva is in the seventh especially, and you make very great and good use of mantra sadhana, the speaker says, then take the Shani Deva of the seventh in this way as well — here there is a very good subject related to the panchamesh and the saptamesh. It is this: if their auspicious effect is obtained and the mantra begins to be nourished, then whatever sadhaks or sadhikas of the opposite sex come into your life will never work otherwise than for your progress. They will not let your decline happen. Whoever comes, their maryada and their charitra will be very greatly nourished. This is his shubh prabhav.

But if Rahu too is present in that place in the kundli, the speaker says — Ketu in the lagna, and on this side Rahu present in the seventh — then you yourself will become the person who becomes the cause of charitra hanan. Such people will certainly come into your life who nourish your spiritual strength, but here the maximum number of chances will remain that for some reason or another you will be attracted towards them and will begin the business of your own decay.

If he comes into the eighth, then divya, most divya, the speaker says. He is saying this only and only according to sadhana and mantra samarthya. The negative subject, that he will decay the lifespan or whatever else may happen, is entirely according to the lagna — but he becomes an exceeding nourisher of the capacity of the mantra. Of the remaining bhavas, if Shani Deva is particularly in the eighth bhava and he has become a yogakarak for you, and you are doing sadhana, and if Shani Deva is himself the ashtamesh, then in all these circumstances, if a person especially performs Vamachara sadhana, it is more strengthening for him. But even so, whichever mantra of the mahashaktis he performs sadhana of by his kula parampara — those give fruit quickly.

One more positive thing about Shani Deva in the eighth is this, the speaker says: especially those sadhaks who perform Kshudra Vidya sadhana begin very powerfully and very quickly to obtain siddhis of this kind. And they misuse it to a very great extent. This too happens. There is no self-control at all. That too is a fact.

The ninth bhava carries the whole subject that was given for the fifth and the second, the speaker says: destroying papa at the earliest, nourishing the mantra, causing the attainment of samarthya — these he certainly does. In the tenth bhava, if you are a very ambitious person, and if a relation is being formed between the fourth and the tenth, and you are ambitious, your ambition stays very greatly heightened — then either, controlling it, the mirror of what reality is will begin to be shown to you, and you will become a very correct person.

Or, if you run after your ambition, then for that running they will cause you to obtain samarthya as well, the speaker says. But whether the material sukh you are obtaining will last for a very long time or will not last will be determined there according to the fourth bhava. Keep this subject particularly in mind. It will never happen that — ah, we did mantra sadhana, now as we wish, we are to buy a fifty lakh car, and we should have a certain standing in society.

To buy a fifty lakh car — now if Shani Deva is the adhipati of the tenth bhava, and you are also doing mantra sadhana, and their mahadasha, antardasha or sukshma Dasha is running, or their Shani Sade Sati or dhaiya is running — and you have already undergone the initial fruit and now the auspicious fruit too has begun to come to you, and by whatever means wealth and capacity of that level has come to you — then you will see that very thing which he said: they will awaken your vivek. Now how you have to use that vivek is up to you.

You can indeed take a fifty lakh car and, simply by standing it there, build a standing in society, the speaker says — but with that same fifty lakh, doing financial management properly, you could also have made it one crore or two crore. There was not that much need of the car. But because your ambition is there, they carry you as far as that too.

Why does a person remain poor, the speaker asks. You will meet many such people. He does not wish to take names, he says, but several have been in his contact for a long time who say: brother, a forty lakh car stands in front of our house, but the condition is such that we cannot get its full maintenance done and put petrol in it and run it, and such an expensive car does not run on the hills either. So it just stands there. What is the cause? Capacity was attained, but the decision was taken in the wrong place and the investment was made there. The ambition may have been so, and attainment too was happening — but at the time of attainment we ought to have stopped: all right, first let us fulfil our basic needs, and then let this be obtained.

In the field of work too they give a very good effect, the speaker says, but there they see how good you are. If you are taking your position, your post, your success by climbing upon the corpses of others, then in that same manner they bring you down too. As with this official politics — success in the field of work they will give at once. The anushthans of sadhana were done for these very things. But, brother, now in that you have trapped someone by wrong means and blocked his promotion, you have caused someone great loss out of malice, and you are taking the promotion yourself. You will get it. But in the course of time its loss will occur in the same manner.

How will his loss come, the speaker asks. His loss will come either through his getting trapped in his own post and position and being ruined — or whoever his dear ones may be, wife, husband, son, daughter, they will get trapped in the field of work and their ruin will occur, and on their account he will weep his whole life. With whom did I do this, how did it happen? Look at police cases, he says, such things happen. In court he himself once saw it, when a Baba ji — a very elderly man, very fine to look at — said, son, write an application. He asked what was to be written, and the man was getting it written for his son: that his suspension be cancelled, that he will not make the mistake now, that this is a plea from our side. This is exactly what happens.

So keep in mind that this will certainly be attained, and very quickly, the speaker says, but destruction too happens very thoroughly, so guard against it. Coming to the eleventh: since it is the bhava of labh, they will give labh in that place too, very well — whatever your ambition or desire may be, and with the capacity of the mantra. Take for example, he says, that you are doing japa of the mantras of Bhagavan Shiva ji. The presence of Bhagavan Shani Deva stands in the eleventh. Then the mantras of Bhagavan Shiva will become so strengthening for you that whatever purpose you make a sankalp for and perform a special anushthan or prayoga for — the prayoga sort of anushthan — in that the effect will come to you very quickly.

You are doing the Panchakshari Mantra and have completed five lakh Japa; Shani Deva is in the eleventh bhava, for the sake of labh, the speaker says. There is a vidhan of doing its PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. and then, mixing ghee with the mishri that goes with the ghrita, making ahuti with it, along with bilva patra and the rest, for the sake of obtaining Lakshmi. If such a person does this thing after accomplishing the siddhi vidhivat — vidhivat siddhi, that is, the matter of purascharan — then what does the matter of purascharan mean? It means that there the vidhan of the pujan of the forms of Panchanan Mahadev applies, of which a full discussion has been made in the Shiv Puran. He asks listeners to look and read: the Dvaishva Samhita of the Shiv Mahapuran, in which there is a discussion of how the purascharan of the Panchakshari mantra is performed.

In it the five forms of Bhagavan Shiva are seated along with their shaktis, and how the pujan is done — before the Brahmin who is the guru, whether guru ma or guru dev, the speaker says. So if in that manner you perform the pujan, awaken the mantra and do such a prayoga, then you will obtain a very good fruit. If there is rin, then very great release from rin occurs. They bring you into labh and only then leave. In this you are bound to come into labh.

But one must walk a little by niti-niyam, the speaker says, because Shani Deva is the devata of anushasan. However much discussion has been made — whoever will perform sadhana in a state without discipline is never going to obtain its fruit. In indiscipline they give the fruit of Kshudra Vidya sadhanas, if Shani is particularly in the eighth.

And in the twelfth bhava he is the karak of moksha, making one detached: the more sadhana you do, the more detached you will become, the speaker says. This is positive too, but if your time is not right, if the circumstance is not right, if you are running away, then this is not right. But if there is the sense of what is proper and improper and you are doing sadhana, then if virakti is obtained, a paushtik virakti is obtained. One who has gone into this cannot become fallen either. That is, he went having become detached; maya will be present in his life saying, yes, give it up, give up the path of sannyas — he will not give it up; he will remain nourished.

That level of nourishment remains, the speaker says, in which the person becomes, as it were, equal to a deva, and at the capacity of a paramhansa says: brother, we have now gone up to that level, we have no need at all of any of these things, neither of maya nor of dhan. We, brother, have attained the state of an avadhut; we have attained the state of a paramhansa. Up to that level mantra sadhana carries a person, if it is nourished.

In these twelve there is one more subject, the speaker says: it is a basic thing for any sadhana that all this effect is obtained from certain causes. The first is anushasan, and the second is gopaniyata. Shani Deva is the adhishthatri deva of the gupt vidyas — remember this too. When you perform sadhana while displaying it, Shani Deva never gives that auspicious effect. Make yourself gupt. Make yourself constricted. Constricted means limit that whole circle of yours; you are not to show it anywhere. See then what level of fruit is obtained.

Along with this, if you have nourished Brihaspati — he has said this in a live before as well, the speaker notes. You are growing your hair, which is a part of Sanatan Dharma; we ought to keep our hair long. You are keeping a shikha. If you are a man you are keeping a beard. Let your beard and moustache be small if they must, but let them be there. You are keeping them. And along with that, particularly on Thursdays, do it for the sake of whoever is the guru of your kula, or whichever devatas are guru svarupa — whether Bhagavan Dattatreya, or Bhagavan Dakshinamurti Shiva, or a form of Bhagavan Narayana, or any guru svarupa at all, such as Kalang Swami, whose puja you may do; and if you do, Aghoracharya Kinaram Baba — whomever you worship in the form of a guru. Do it particularly on a Thursday, for their sake.

By the effect of Brihaspati, and if Bhagavan Shani is also nourishing, then when the influence of both of these comes into your life, the attainment of samarthya happens with very great balance, the speaker says. What will be obtained to you at that time, whether it be spiritual or material, will not be allowed to be destroyed. Because you will have vivek of that level, so that you will not then destroy it. Keep this in mind without fail.

On the Shani Jayanti that is coming, do the seva-puja of Shani Deva on that day without fail at your sthaan, the speaker says. Sthaan means: do it in a mandir. Now, as a general matter concerning Shani Deva, this thing is entirely true: in earlier times Shani Deva's shri vigraha was not made to the extent that it is being made. One should not stand before Shani's drishti. One should not stand before Shani Deva's eyes. Why have his eyes been called krura, why does his drishti always remain ugra — for this very reason.

For this very reason there is a vidhan of the pujan of a shila and the like, the speaker says. Of Shani Deva's divine dhams, among the dhams he has gone to — he has himself gone to very few places, he says — the most divine is this Kokila Dham of yours, near Vrindavan. That is exceedingly divine. If you are afflicted by Shani, then certainly go there and see. They quickly clear the path of your progress for you. They give their effect there very swiftly, because there he is present in the form of a bhakta, and so he understands the bhava of a bhakta at once, in Kokila Van.

This is a current subject, the speaker says — keeping Shani Deva's photo or vigraha at home. If you are doing rakta pujan and are a sadhak of that level, then the subject is different. If you do the pujan of Bhagavati Kali, then keep Shani Deva's and carry on. No — but according to him, his sthaan should not be kept at home in that way to that extent. If you perform sadhanas of that level, or your gurudev has said so, then the subject is different. The second thing is that the sthapana of his shri vigraha and the like should not be done at home.

There are mandirs of the Navagraha and the like in temples here and there, and that is a different subject, the speaker says, but formerly the pujan was done through a pind and so on. Formerly deva eyes and the rest were not made for everyone in this manner and worshipped. If you are building new temples in this way, always build them with thought and consideration, when a temple of this kind is being constructed for them. The vidhan of the sthapana of a mandir along with the shakti is special. Even if you have a mandir built, the sthapana of the vigraha with the family, along with the mandala, is the most divine of the divine. As for one mandir, he says: if you ever go to Vrindavan, there is a place in Vrindavan-Mathura, of the Radha Raman Baba, Ramana Reti. Look there — in Ramana Reti all the navagrahas are present along with their shaktis. So if a temple is constructed in that manner it is divine, because if a direct presence with shakti is formed and the pujan of all the devatas takes place, then they give their effect in that manner too, and the balance of energy remains. Auspiciousness is attained quickly.

Everything is available online, he tells a questioner, and you can do it by that too. He will tell the rule that has been made in the matter of suchita for Bagla-Mahapratyangira, the speaker says. For Bagla-Pratyangira, in any Kavach, only in suchita — particularly if Sutak has attached — then you have to change the thread. And ordinarily they can be worn like this always; there is no need to remove them.

But keep this in mind again, the speaker says: he has said before about the Kamakhya kavach — apart from the Kamakhya kavach, whatever other kavach you are wearing. And you are a grihastha, and with husband and wife together you are to take your grihastha life forward — then in such a state they should be removed. And after concluding, having become shuddha, they should be worn again. This is good; your confidence too will remain. If you yourself perform the anushthan and so on, in order to wear the Kavach as a limb of the body, then keep it worn — that is better; otherwise its energy will not decay, but it will disturb you. The decay of energy is a separate subject, because all these are not ordinary things, so much havan and pujan takes place, it is not so easy — but you will begin to be a little mentally disturbed.

Aditya ji has written that he did the path of the Ra-kara and other Ram SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. without nyasa, the speaker says. Do it having done Nyasa. If it is to be done, what is the problem — do it with nyasa. Take upadesh from some vipra, from some guru, for their sake, for the sake of the sahasranama. If your father is a person who does seva, pujan and path, then you can take upadesh for all these from your father too: father, please give us the upadesh for this. No dosha will attach. The whole vast subject of tantric sadhanas requires a Guru in abundance. But if your father is learned and is a devoted man who does pujan, path and seva, then take the upadesh of the sahasranama, of the satnam, through him as well. That too will be fully fruitful and will be one that gives kripa to you.

A listener says he does japa of Gayatri every day but never feels that he is doing any sadhana, and asks where to start in order to do Bhagavati's sadhana. Ankit ji, if you are doing the sadhana of Bhagavati Gayatri Mantra, then do it in accordance with the niyams of Gayatri; then it will happen, the speaker answers. Learn the whole display of MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning.s; from the first day satisfaction will begin. If you do Gayatri without mudra, no ananda is going to come, nor is that Gayatri of yours going to be nourished. Learn the whole process of Shraap vimochan, how shaap vimochan is to be done. And if you do it at two times, or three times, or one time, however many times you do it, then at that time how your sandhya pujan is to be, how the kavach is to be done, and which of the three times' dhyanas of Gayatri applies — learn all of these.

On all these subjects, the speaker says, he does not put out a live or a video, for this reason too: that all people cannot perform Vedic sandhya or Gayatri sandhya of this kind. And to discuss it means that, becoming attracted, if they do it without authority, then there is difficulty. That is why he is somehow not able to do it in that way. But if you are authorised, if the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. has taken place, then learn it. From the acharya who performs the yajnopavit, from your ritvik who will have performed your yajnopavit, learn the complete upadesh and vidhi of Gayatri. After all, one would get the yajnopavit done only by those who know Gayatri. Sit with them and learn. And there is the Nitya Karma Puja Prakash; in it all of it has been given in a vast form.

Kaustubh Joshi ji's question, the speaker says, is this: in the seventh sthaan of his kundli are Guru and, with him, Shani Deva; experience is not happening, no experience for him; and the lagna is Vrishchik. A jyotishi said this is why there is delay in the experience of sadhana. So who is the adhipati of Vrishchik lagna? Mangal. Now in the kundli, Shani Deva is in the seventh bhava. For him Shani Deva has, just by that, already become a strong Marakesh. And he is seated in the rashi of Shukra Deva, all right, fine — but in the seventh he does indeed become a strong marakesh.

There is a second subject too, the speaker says: the experience of sadhana cannot be seen from the seventh bhava alone. For this you must certainly see the subject of the fifth and the ninth. Where is the panchamesh seated, where is the navamesh seated, what is their position, what is their balabal, in which NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window. are they, with which graha are they, and where and how is their drishti falling? It cannot be said only from the drishti of the seventh — that their seventh aspect is falling on the lagna and for this reason they are having difficulty, or that this is the subject. Only that cannot be said. All right — if his Dasha and antardasha of Shani Deva are running, and this subject is arising, that this is why the delay is happening, then that can certainly be. That certainly does happen.

If you run only behind anubhav, then the subject becomes an entirely different one, the speaker says. Behind experience — he always says this, however many thousands of experiences there may be: do not run after experience. Remain firm of mind. The day before last, he says, he put out three or four posts, all on the subject of experience. Keep yourself very much nourished in the matter connected with experience. Read the Telegram; he had put the whole subject on Telegram.

King Phoenix ji has written that for eight years there has been a brass shivling which he is worshipping, joined to an arghi, the speaker says. So if you wish to do their visarjan and to bring Narmadeshwar Shiva Lingam ji, then by all means bring them. Do a special pujan of Narmadeshwar ji. If their visarjan is to be done, then having done their seva-puja, with mewa and mishtan, then do the visarjan. At a good place.

Akshay Tanwar ji's question is whether, for Kshatriyas, one should search out and worship the Kuldevi according to our surname, or whether one may keep worshipping the form of Mata ji whom we have been worshipping as kuldevi for four or five generations, the speaker says. It is your own decision. If you wish, it will be very good to know the whole vidhi and subject of which Kshatriyas you belong to according to your surname, and to do that as well. But those who have been worshipped for four or five generations, you cannot leave them. Although the new one you will come to know of will be the older one, people must have left it at some time; that one you may begin. But in this you cannot leave your own kuldevi who has been worshipped already for four or five generations. She must certainly be worshipped.

A listener says he is to fast on the Amavasya day for Ma Kali, and asks whether it will be all right to do one path of the Kali Chalisa, and whether Ma will be pleased. She certainly will, the speaker answers. Along with it, do not do only the Kali Chalisa; do the path of her stotra and satnam too, and do the path of the 108 names. A listener asks for guidance on lighting, on every Amavasya, a lamp of flour or of clay under the PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree for the pitrs. A flour lamp will be very good, he answers. If you light a lamp of grain it will be good.

Chandranath Datt ji asks whether the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. of the 108 names of Bhagavan Dattatreya ji for the kula Pitrs and the pitr rite can both be done on one and the same day, and whether to do it on the 26th or the 27th. Do it early in the morning on the 27th, the speaker answers; if it is to be done in the afternoon, then do it on the 26th. Another has accomplished the siddhi of the Kaal Bhairav Ashtak and asks whether he should do this besides Mahabhairav, for help. You certainly can, he answers.

Keep the time of the puja and seva of all of these — Bhagavan Kaal Bhairava, Bhagavan Batuk Bhairav, Bhagavan Mahabhairav, Shani Deva — from after sandhya, when it begins to grow a little dark, until night, the speaker says. And keep this one before sunrise in the morning. It is very greatly fruitful.

If the Jagadamba Charan Ragi Mala is in a yellow thread, then japa of Bhagavan Shiva, of Hanuman ji and of Ganapati ji can be done with it, the speaker says. If it is in red, then it can be of any form of the Devi. If it is to be done only for Bhagavati Pitambara, then the yellow one should be there.

Kuldeep Deshwal ji asks about what is released at Kamakhya ji besides Bali — pigeons; people release chhag too, the speaker says. They stay right there. Whether they also fly away in this manner he does not know; he has never paid attention to it. But pigeons are there in great abundance. They stay alive, and they also die. Whoever is to take them takes their bali whenever they wish to.

Bhanu Pratap ji asks about the vidhi-vidhan of the special sadhana of Bhagavan Hayagriva ji, the speaker says. It comes under the whole vidhi connected with Shri Vidya. So according to him, if the sadhana of these forms is to be done in vast detail, then it will be better to do it having become Diksha-initiated.

Asked whether the puja of Varahi Ma is done in the house too, towards the south side, and what the simple puja is, the speaker answers: in a simple puja one should ordinarily do Mai's stuti in particular, and her stotra, satnam and the like. Bali is exceedingly dear to Ma, he says, but the vidhan of bali should be according to the parampara of the Kuldevi.

A listener has written that he performed a Batuk Bhairava deepdaan and a Shani mala mantra anushthan, from which he obtained great relief, and moreover obtained unpublicised results in a court case, the speaker reads out, and thanks him. All of you be motivated by these people, he says, and do it yourselves as well. If you do all these things, fruit will certainly be obtained.

Asked which sadhana one born in Mool NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window. should do, the speaker answers: sadhana according to nakshatra — you are in any case already doing Bhagavati's. So, according to him, there is no need to do anything else separately. For the sadhana of the Mahavidyass there is no need at all to look at nakshatra and all this specially. It is written in there too. Shodhan should not be done at all. Chakra shodhan, krama shodhan — this whole subject of the shodhan of nakshatras and so forth is for the siddhi of the vidyas. It is for the upa-devatas. It is not done for the Mahavidyas.

As to Shani Deva being asta, or being vakri — in both these subjects, in the sadhanatmak effect over the twelve bhavas that has just been discussed, the speaker says: if he is asta, then know according to the balabal that he will make still more delay in the effect. And if he is vakri, then he will give the effect still more rapidly. All these matters will be discussed at Batuk Bhairav Jayanti, at Ganga Dashahara, one by one, he says; be at ease.

A listener asks whether the Kamakhya kavach can be recited regularly in pregnancy — japa has been running regularly, she says — and also about the madhu khappar in a silver vessel near Mata Kali's murti at home with the special parva tithi anushthan. Absolutely, the path of the Kamakhya kavach can be done in pregnancy, the speaker answers. This much is certain: when the fifth month is completed and the sixth month begins, there is no need to go to the pujan sthaan, no need to sit there. Sit on your palang, on your bistar, wherever you are on your bed, and do the japa there. She may even do japa while asleep. If it is by heart, let her keep doing japa; let the Kamakhya kavach keep running in the mind. There is no problem. When labour pain comes, at that time too, if awareness comes and it is running within, let the Kamakhya kavach keep running; there is no difficulty. Let her keep doing it in any state; let her keep doing it at the time of the birth of the child too. Bhagavati will grant a most divine child. There is no need to stop at any time. All mothers and sisters should keep this subject in mind: first of all, let them do japa entirely without anxiety.

Aparajita ji asks what difference there is between the siddhi obtained from nam-japa and the siddhi obtained from mantra-japa, the speaker says. The answer to this is very fine, but it will hurt a great many people, so he cannot say it. Just understand this much, he says: according to him, nothing at all is going to happen from doing only nam-japa. Listen to the discourses of the great sadhus and saints, the capable ones who walk with anushasan. Whether you hear Kripatra ji Maharaj, or hear the Shankaracharya ji Maharaj of Puri, or hear the present Shankaracharya ji, of the Jyotish Peeth. Hear the shastriya exposition they have given upon nam-japa, with written proof, with proof from the shastras, and you will understand that nam-japa alone simply cannot be fruitful if you abandon the rest of the things.

To say only that no, in today's time it is not possible — why, brother, the speaker asks. You are not doing it. You have not done it, we are not doing it; you too are worldly, we too are in the world. If a hundred or two hundred people are listening in this, then out of those hundred or two hundred, he feels that about 95% of the people who always listen to this channel will have been doing their nitya-niyam seva-puja. They will have completed several great anushthans. They will certainly have done lakhs upon lakhs of japa in Kumbh; in Sawan, lakhs upon lakhs of japa are bound to happen for everyone. How? Why are they able to do this? Do they not do nam-japa? Everyone is doing it. But it is being filled into your mind that do nam-japa, do not do all this, do not fall into the entanglement of karmakand, this is pakhand, this is this and that. By speaking in that way you are, in some measure, corrupted. And the fruit obtained is just the same — it is a plain matter.

If everything should have come about from the nam alone, then why was no conduct of this kind kept by the mahapurushas, the speaker asks. This is being done newly, is it not. Why was a subject of this kind kept in former times? Sudama ji was so poor — but why was he doing his sandhya by nitya-niyam? No one's destitution can be greater than his. Even so he was doing his sandhya by nitya-niyam; he did not abandon it. Those who attain the state of a paramhansa, who have gone into the divine state, who have no awareness at all — they are not performing pakhand of being a bhakta. They have no consciousness now, in devotion to the Lord. They have become Krishna-filled, they have become Radha-filled. For them it is that, brother, now whatever they do, they are simply in the divine state. They have gone into the avadhut state; their subject is a different one. So understand this subject at just that level, he says.

Asked about lighting a Karma Sakshi lamp while doing mantra japa near a river bank on a hill, the speaker answers: yes, certainly; if you light it, it will be good. And if you are doing it in such a deserted place, then bhumi shodhan and bhumi Bandhan, asana bandhan, sharir bandhan — do all of these, and only then should the Kavach siddhi happen; the body should be made secure, only then. If you are in a tirtha kshetra, then there is no problem. There, light one lamp without fail, wherever the place for lighting a lamp is. It is not necessary that you will light it in front of yourself. Wherever the place for lighting the lamp is, in that mandir, at that sthaan — light the lamp right there.

For the rest, having made your sankalp and so on there, then sit at the sthaan and do your japa, the speaker says. Then you may also do manas upachar pujan and the like. The asana and the Mala should certainly be used. The kavach of the Baglamukhi anushthan can absolutely be put on your wife, he tells another listener.

Asked which Mata's yogini's mantra is consecrated in the 64 Yogini kavach, the speaker answers: they have given the whole description of the 64 Yoginis of Bhagavati Lalita Tripurasundari. The whole subject is connected with them. And along with them there is also in it the subject of the Shakti Peeths — the 64, the 108 Shakti Peethas.

Kiran ji says that concentration does not come while doing puja-path, but he still does daily pujan-path, and asks whether any dosha attaches to puja without concentration. No dosha is going to attach, the speaker answers. Keep your practice going. There is much distraction, there is no ekagrata at all, the chitta is not steady — no difficulty. Just steady the body. On the day it is their wish, the chitta too will become steady. You will hear some incident from the mouth of some sant, from the mouth of some divine person, somewhere on television, on YouTube, or you will read it in some grantha. Some such thing will certainly happen one day in your life by which this whole concentration of yours will form all at once. So do it without anxiety.

Manas Sharma ji's question is that one who serves a devi-devata becomes their doot after leaving the body; will he then be born again on earth, and can an ordinary sadhak too become a doot, the speaker says. The answer to as much as you have said is absolutely yes; it absolutely can happen. Everyone's time is completed; punarjanma is certainly obtained, until full gati is not attained.

A deva becomes awakened in a photo frame if pujan-archan is done before them daily, Akshay Tanwar ji says. It has been said that in a chhaya chitra there is one day's Prana Pratishtha, the speaker answers, and by daily pujan prana is present in it until the next day, so that too is absolutely awakened. There are the five tattvas, are there not. All five tattvas are present in paper too; we can see it. It is not solid to that level, but it is there, so they are in that as well. But if there is a Vigreh, then that is far superior. As has been said of gold: pratishtha in it lasts up to a hundred years from being done one time.

Why do we say again and again that one should do the path of the Tantrokta Devisuktam daily, the speaker asks — that if in life you do anything or nothing, do one path of the Tantrokta Devi Suktam. Because through it those things — the whole matter of pratishtha, the energy that is there, the prana urja — is present in the greatest density, or in the greatest quantity, if one may say so; that energy which is present there comes from the Devi Sukta. Therefore always do it.

Priyanka Chauhan ji says that in dreams she has darshan of new places every day, and when she searches on the internet some Shakti Peeth of Ma always turns up, and asks what she should do. First of all, do not make experiences of this kind public, the speaker answers. Delete this comment, and never tell this subject to anyone. When yatras of the divine lokas begin, then understand that it has been said that in the entirely initial stage of siddhis all these things happen. Divine experiences occur; devi-devatas are met in their own kshetras and give darshan. This is divine. These should never be discussed at all. As for what to do — no, you are not to be fed up over what should be done. Entirely without anxiety, keep your sadhana and puja continuing, and wherever the opportunity to go arises, go there in person as soon as you get time, and have darshan and pujan done.

Ankit Tiwari ji speaks of some side effect: there is no side effect at all from these mantras, the speaker answers. They are the naam mantras of Bhagavati. In Jayanti Mangala Kali there is the capacity of eleven devis. There is no need to attach the pranava to an Ekakshari, he tells Manasi. Keep the ekakshari beej mantra independent.