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

Can one keep the danda of Bhagavan Dattatreya on one's own?

Asked about it, the speaker says the fully vidhivat tantric danda of Bhagavan Dattatreya can be borne and kept only if one walks with brahmacharya and by niti-niyam, and above all only if one has received diksha from a special sadhak of his. It is not something one simply picks up.

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.

Which two powers is the Amavasya of Jyeshtha tied to?

The speaker says the Jyeshtha Amavasya is directly connected with two principal powers. On one side falls the Vat Savitri vrat, in which mothers worship for victory over kaal, for long life, for the protection of their suhag and for the increase of their saubhagya, along with Bhagavati Savitri and for the sake of Yama Deva — Yamraj being connected with it.

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.

Shani Jayanti falls on this same tithi, and Shani and Yama are brothers whose father is Surya.

The other side, he says, is Shani Jayanti — the tithi dedicated to Shani Deva as the day he appeared and was born, so the day becomes connected with that graha. Shani and Yama are brothers, and their father is Surya; he points out how much this correlates.

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 Jyeshtha, Surya's heat stands at its highest, so kaal hovers over everyone's head.

In the month of Jyeshtha, he says, Bhagavan Surya's heat stands at its highest level, and because of that heat kaal hovers over everyone's head and the natural environment becomes very painful, with mrityu-tulya suffering. Kaal and Shani have a complete relation with each other, in the birth chart as well, so the whole subject belongs to the family of Bhagavan Suryanarayan — Yamraj, Shani Deva and Surya.

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.

The lagna is set aside and Shani's effect on sadhana is given as a plain exposition, bhava by bhava.

He says the lagna is to be forgotten for now — who our lagnesh is, which lagna the chart belongs to — although a one-to-one analysis would hold many secrets. Only a plain general exposition by bhava will be given: how Shani Deva particularly helps in sadhana, and where, when and how he shows his ill effect.

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.

Why do troubles increase while a person is doing puja-path?

This, he says, is the question that arises in connection with karma: when we are doing puja-path and our sufferings are increasing at that very time, in what manner does Shani Deva contribute to increasing that suffering, and what is his intent behind it?

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.

Why is Shani called a cruel graha if he is a deva?

He asks the objection directly: he is a krura graha, but why is he called cruel — has he no heart, no vatsalya? Cruelty, he answers, is of two kinds. One is where the person has no bond of heart with you, wishes only your harm, is pleased by your suffering and wants your destruction — that is rakshasi cruelty. When devatas are cruel, they are not made happy by your suffering.

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.

How do the grahas feel when they give a person suffering?

No graha, he says, is happy when it gives you suffering. When you weep, the devata too is wounded in his heart — "my son is weeping, he is in pain, let his suffering be erased quickly." They do not want to make you writhe for very long; they want the fruit of your karma to be cut away and removed as fast as possible so that you become happy. That, he says, is a devata's heart.

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.

Shani does not leave the punishment midway because you are crying; the surgery is carried through to the end.

Because when Shani Deva begins to cast his influence and gives punishment according to karma, he does not leave you midway because you are crying. The operation will be completed; the surgery will be carried through to the end, and he wishes the suffering to be erased as fast as possible.

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.

Is a sade-sati or dhaiya painful for everyone?

No, he says. If karma is middling and ordinary — if we have no very great dushkarma — then there is not very much pain either. Shani's mahadasha, sade-sati or dhaiya is not extremely painful for everybody; such people's lives pass ordinarily and they do not learn anything special either. Many people in fact progress during it.

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.

Is the popular idea of Shani as karma-phaldata correct?

The notion current among people that Shani is the giver of the fruit of karma is not wrong at all, the speaker says. He is indeed that; he is called the nyayadhish.

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.

Are the grahas separate from the great deities?

There is one thing here, he says: in many mala mantras of Bhagavati you will read that Bhagavati herself is in the form of the nine grahas; that Bhagavan Narayana himself is in the form of the navagraha; that Bhagavan Shiva himself is. Every mahashakti is to be seen in the form of the navagraha.

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.

Why are people unsettled by the number of devi-devatas, grahas and nakshatras?

Those who become very agitated at this — "so many devi-devatas, grahas and nakshatras" — are that way, he says, because from the start a person has no ordinary information and no ordinary knowledge. When someone does not have the basic knowledge connected with Sanatan Dharma, he will of course be bewildered.

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.

What capacity must a deity have to become many from one and merge back into one?

Many people say how good it is that in such-and-such a religion there is only one deity doing everything, he notes. Then, he answers, there ought to be the capacity as well. Our devatas and our shaktis have the capacity to become many from one and then merge back into one; the ability to expand oneself and then absorb it again cannot belong to just anyone — it belongs to the mahashakti, to the supreme sovereignty alone.

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.

Can those whose intellect is narrow and unwilling to learn be taught anything?

Those whose intellect lies in pettiness, or has become narrowed, and who do not wish to know or learn anything, will remain with this kind of subject, he says. You cannot teach or explain anything to such people. Their aim is clear — whatever is easiest, we will do that; and so, he says with contempt, they go where it is easiest, and their work will be done.

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.

Grahas and nakshatras are met at the very outset of this path, and are dismissed as fraud.

When one begins to advance on this path, he says, the first encounter is that grahas and nakshatras certainly come up: someone is in trouble, the kundli is looked at, and it turns out these grahas are troubling him. People then get upset — one graha went, now a second came, then a third — and conclude that all these grahas are a fraud and a sham.

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.

Where does the "it is all a sham" attitude come from?

From the lack of our basic education, he says — the education connected with Sanatani matters. Say instead that the parents did not teach it in life and the children grew up illiterate in it. Then, after receiving modern education, to ignore these things, to mock them, and thereafter to increase one's own suffering and the suffering of one's descendants becomes their supreme established right.

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.

Once these subjects are understood, one's own sukh becomes visible inside the suffering itself.

When you begin to understand these subjects, he says, then even within that suffering you will begin to see your own happiness — how that happiness is going to be obtained. The way is always given there; the way is never closed, he asks listeners to remember.

When you begin to understand these subjects, the speaker says, then within that very suffering you will begin to see your own sukh — yes, and how this sukh is going to be obtained. The marga is given there, he says. The marga is never closed. Keep that in mind.

This analysis is for sadhaks of any lagna doing tantrokta sadhana with beejakshar mantras and kavach.

For sadhaks walking the path of sadhana, he says — he assumes everyone on this channel does sadhana, whether little or much. Specifically: a chart of any lagna, someone wishing to do sadhana, especially tantrokta sadhana involving beejakshar mantras, doing an anushthan of tantratmak kavachas, and intending in future to do the sadhana of the tantrokta and ugra forms of his ishta. The question is how the twelve bhavas give fruit in that.

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?

How much can be settled from one graha alone?

Nothing much, he says. For special information one must go by the whole lagna — 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 it has to be seen. It cannot be said from one graha alone, he warns in advance: because Shani Deva is being discussed, it does not mean Shani Deva is giving the entire result.

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.

Why does a tantric sadhak need to know the graha lords of energy at all?

Because, he says, when one goes deeper one understands the tantric energies — and which grahas they are connected with. Going there, one finds that the adhipati of mantras is Bhagavan Chandra.

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.

Which grahas own the energy and the prana of mantra and tantra?

The adhipati of the effects and energies connected with mantra — of the presence of those energies — is Shani Deva, he says. But the subject that lies between the two, that of prana, has Budh Deva as its adhipati: Budh has been made the adhipati of the prana of mantra and tantra and all of it. And the vidvatta of all these comes from Brihaspati Deva. So one can never speak by naming only one graha.

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.

Why does one sadhak get results from very little japa?

Sometimes you see a sadhak who did very little japa and began to get its effect, he says. It may be the effect of the place; it may be the effect of that sadhak's own kula parampara, or of the guru parampara, or of punya performed by himself — and it may also be the effect of Shani Deva seated in the kundli. Little japa, greater fruit.

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.

Wherever results come fast, Shani's energy is present somewhere, having first made the sadhak yogya.

One basic thing will certainly be there, he says: whether it be that place, that parampara or whatever the whole subject is, the presence of Shani Deva — the presence of his energy — will certainly be there somewhere. Going deeper you find that whoever holds back the most and gives the most slowly gives very greatly. Shani's most abundant work is that before giving he certainly makes you worthy; he never gives to the unworthy.

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.

What does Shani in the first bhava do for ugra sadhanas?

If Shani Deva is present in the first bhava, whatever the lagna, and you begin to perform sadhanas of the most ugra kind, the relation is straightforward: the lagna's relation is with one's own body. Its effect upon the body will certainly come to you gradually and of itself.

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.

How long does a vajra body actually take?

We all read that by the effect of mantras the body becomes like vajra, he says — vajra kaya, vajra deha. This effect is not obtained by doing this sadhana for one day, two days, four days or forty-one days. If you go into its root principles, set aside the very great sadhanas — those you will only get to read about and hear about. What you will actually see with your own eyes is the things connected with bhagatvaal.

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.

What is siyar singhi, and is it available?

Siyar singhi, also called gidad singhi, is a tantric object, he says. It is banned now. What you get here and there on the roads is not actually it; the same thing is also handed over to people in the form of mrig kasturi, but in reality such things are not what they are sold as. The government and the forest department have imposed a ban, and if a genuine one were found it would mean going straight to jail.

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.

How is the siyar singhi made siddha, and by whom?

He says this belongs particularly to the sadhaks of the Kamakhya parampara and that he is reporting what he saw directly. The siyar singhi is made siddha with the mantras of Bhagavati Chamunda, or with mantras of such forms of Bhagavati in which Jagadamba is in a most prachanda form; it is consecrated and energised by those mantras. Only sadhaks of that guru parampara are able to do it — a brand-new sadhak who wishes to attempt it will probably draw some ill effect.

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.

How is the awakened singhi then used?

After awakening it, he says, one sits in what is called sitting like a kukkut — like a cockerel — which simplified is what we call sitting chukka-mukka, the way a man sits on a West Indian toilet. Sitting that way, the gidad singhi is taken in the hand and held near the heart and those mantras are japped. If that sadhak has accomplished the siddhi, then his body from the brain down the spine to the tail bone becomes such that if someone strikes it even with a lathi the lathi will break.

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.

The siyar singhi was only seen breaking the iron; it was never handed over to be struck and tested oneself.

As for the direct example of how far this state goes, he says he saw only this much — yes, it broke. But it was not given over for checking, that you may strike it yourself and see. So that he cannot say.

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.

One and a half to two kilos of iron dropped from above onto the head leaves the sadhak unhurt.

After establishing the thing in the heart and doing japa, he says, take very small things — reckon on material of up to about one and a half or two kilos — and drop it from above onto their head, and they are not hurt in the slightest. He does not claim five or ten kilos, but at least a kilo and a half to two kilos of iron was being dropped from above; they dropped it and showed, saying, look, it will not hurt.

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.

With Shani in the lagna, a sadhana of this kind fructifies very quickly.

If Shani Deva is present in the lagna kundli and someone performs a sadhana of this kind, he says, it will fructify for him very quickly. There may be many other aspects to it as well, but this is a general statement.

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.

What if Shani is not related to the lagna but sits elsewhere?

If that same Shani Deva is not related there but somewhere else — in the second bhava or the third — then the person will have to repeat that same sadhana more and more. He notes that other sadhaks of that same panth parampara were not doing this thing, and said that only that particular man would do it; there must have been a reason. Sadhaks who looked more tejasvi and capable were present, but they said, no brother, he alone is the expert in this; he will show it.

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.

Where are such displays of shakti actually held?

In the Kamakhya region around August, near the month of Bhado, a mela is held which is in a sense their traditional mela, he says. Akharas are set up, shakti is displayed and everything is done there. But only those who are trustworthy are brought in and seated — outsiders are not. Outsiders normally see only devatas playing and swaying, as ordinarily happens; this kind of display of siddhi and shakti happens in a private akhara. If you are trustworthy you will be seated and shown.

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.

Which sadhanas fructify quickly with Shani in the lagna?

Sadhanas connected with the body and with kayakalp begin to fructify very quickly, he says. For example: someone with much illness and suffering doing Hanuman ji's sadhana, with Shani in the lagna, doing sadhana himself to remove his physical suffering — better still if initiated. Whichever deity's mantra, stotra or kavach one has chosen, such as the Maheshwar Kavach, in which the prayoga for the destruction of diseases is described, or the Mahamrityunjay Kavach — with Shani in the lagna the fruit for release from physical suffering comes very fast.

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.

Even when japa cannot be done in quantity, the intensity of the disease reduces.

If the suffering is not being removed, and if we are not capable enough to do a great deal of japa — a thousand japa were to be done and we cannot do a thousand, we cannot do ten thousand — then the intensity of the disease will certainly reduce. That, he says, will certainly happen.

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.

What does Shani in the lagna do for a tantric sadhak's asana capacity?

A sadhak who does tantric sadhana and moves forward with sadhanas of this kind finds his physical capacity and yogic capacity greatly increased, he says: the capacity to sit on the asana increases greatly, there is no suffering, no problem in the spine. Many people get sciatica from sitting — there are many such sadhaks and there is nothing to hide in it. Where there is no capacity to sit on the asana, no deva kripa, where a person is forcing it and does mostly Sabar sadhana without walking by niti-niyam, sciatica occurs. With Shani in the lagna and such sadhana, this trouble does not come quickly, the person can do long sadhana, and the asana becomes siddha.

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.

What does Shani in the second bhava do to a sadhak?

The second bhava is connected with speech, he says. If the sadhak's ugrata begins to rise and there is a great increase in his anger, that is the negative aspect: if Shani Deva becomes fully effective here, then this man's tapo-bala will be spent only in giving curses. He will simply become famous by the name of "kaala jawan".

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.

Does Shani spoil the speech itself, or is an afflicted Budh the cause?

No, he says. Shani's intensity is not spoiling the speech; he is affecting the speech, but the sadhak's ugrata is rising and he has no control or balance over his own speech, so by talking and talking he spends his tapo-bala. And if by mistake Budh is afflicted in any bhava, or combust, or reduced in balabal, and vani dosha becomes present — then the man will do a hundred malas of japa and get up and deliver ten abuses.

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.

The remedy is to accept the guru and obey his command, rather than becoming a guru oneself.

And such a person does not stop doing japa either, because he is a sadhak, but this defect remains, he says. This is precisely why it has been said that one should accept the guru's command and accept the guru. If they are ones who accept the guru, then improvement will happen; if not, those who accept the guru will themselves become gurus, and then the matter is different.

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.

What is the positive side of Shani in the second bhava?

The greatest positive here, he says, is that if the sadhak has learnt to control his speech, and if he becomes the sadhak of any one of the three principal forms of Bhagavati Tara among the Mahavidyas, and Shani Deva is in the second bhava — then, brother, he will become a prachanda Tara sadhak.

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.

Such a sadhak becomes the equal of Brihaspati, with great sharpness entering his vidya and buddhi.

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

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.

How should Tara's temples be served, and within what limit?

Where Bhagavati Tara's sadhana begins on the tantra marga — or generally, doing any form of Bhagavati, Ma Durga, Ma Kali, anyone — if one goes to the temples and sthaans of Bhagavati Tara and does her seva-puja, keeping to one's own kula parampara. Not by force, he warns: 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 do offer, then according to the niyam, and gladly, not against your own heart.

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.

Shani gives great abundance in fields of work where speech itself must be displayed, as with anchors.

By the effect of speech the sadhak can do a great deal, he says. If he is doing work in his field in which speech itself must be displayed — as anchors do — Shani Deva gives him great abundance in it. Where it seems a matter can never come off, there too, by the effect of speech, there is full hope of it coming off.

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.

Where patience is deficient and Mangal is ugra, the stored energy of speech turns into quarrels.

There is one condition, he says: if there is no patience in the sadhak, if patience becomes deficient. If Mangal is somewhere very much disturbed and ugra, if the jatak is manglik and because of that his ugrata stays very high, then the earlier state returns — energy will accumulate, but because of the absence of patience his quarrels will be many. One effect of Mahavidya sadhanas is that wherever balance goes wrong, difficulties begin there.

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.

What does keeping mauna give a sadhak, and what is Gandhari's example of the power of drishti?

If you make balance, learn to stay quiet, learn to keep mauna, reduce your chatter, meet people less — this fructifies for everyone, and for such a sadhak it is a vardan, he says. He points to the Mahabharata episode of Gandhari, who had bound a cloth over her eyes; when she opened her eyes and looked at Duryodhana his whole body became of vajra. That is the effect of drishti — and he asks listeners to relate it directly to the drishti of Shani Deva, whose drishti carries very great importance.

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.

What is the rule about storing rather than spending speech?

With Shani Deva in the second bhava, if you hold back your capacity and keep nourishing it, keep nourishing the vani, and speak where there is need — then you can do anyone good or ill, as you wish, extremely well. The more potential energy of speech remains within you, the more you nourish it by holding it back, the greater the effect it will give. As it is said that telling experiences causes loss, here too the same holds; here they will give a great many experiences.

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.

What does a shakti or pitr in one's own kula do to a beginning sadhak?

Another subject arises here, which applies also to Shani's presence in the ninth and tenth bhavas, he says: the effect of the pitrs of one's kula, or of a shakti present in the kula. When the person begins sadhana, the effect starts coming very quickly; if there were sadhaks in the kula, they begin to give effect directly. The person becomes very tense — is this good or bad, are these things I am seeing right or wrong, he cannot tell. And if by mistake Rahu's influence comes into it, he is disturbed still more, because Rahu begins to give a state of great bhram: even the real will seem to be bhram, and what is bhram is bhram anyway.

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.

What does Shani in the third bhava give?

The third bhava is the bhava of samarthya, he says, so Shani will make an exceeding increase in your capacity. However much suffering comes in life, if you are doing sadhana, you will not only gain victory over that suffering but will also obtain some new path.

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.

How is the third bhava connected to siblings, and how is this known?

The third bhava relates to brothers and sisters, he says. However negative any matter concerning your brother or sister, or anything related by blood, may have been — if you go into what is connected with tantra there is a most excellent subject here. This is why it is said that tantra and the kundli are related to each other; you will be able to relate it when you go into experience. The more you talk with people and the more you analyse in silence, the more you will know these things. You will not know them by writing and reading.

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.

The teaching is general and experience-based; the speaker's experience may not be yours.

It may be that his experience is not yours, he says, which is why he says he is speaking of a general subject; there may be a different experience for you, and he is sharing his own. Whether you accept it or not is your own affair. He cannot force anyone, nor can he say that he alone is right. He is not discussing right and wrong, only speaking generally and from experience; you may agree and you may certainly disagree. If it feels a little bad to anyone he asks pardon in advance — it is a subject connected with tantra, so look at it only from that prospect and do not relate it to negative thoughts.

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.

What if a brother or sister died without sadgati?

If in the kula a brother or sister of yours has died in any manner and their sadgati could not be accomplished, and Shani Deva is present in the third bhava — or here it also extends to Shani's drishti falling there, especially if Ketu is present there and Shani's aspect, the third aspect or any aspect, is falling on it — and if the death occurred, whether in the womb, after prana came, or later, or at any time at all; and if you did not have their sadgati performed, or it has not happened, which generally it has not, since he says 99% of people do not get it done today for want of knowledge and awareness — then they are present, and you begin sadhana.

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.

How do such departed relatives make themselves known?

Of anyone at all, he says — begin the sadhana of a devi, of a devata, begin japa of the Panchakshari, begin anything. Then know one thing: they will certainly be affected, they will certainly begin to come in dreams, they will certainly begin to be visible to you. Their form may be anything at all — not necessarily appearing as a brother or a sister; they may appear as a devata, or as a serpent, as a daitya, as a devata, or in the forms of various kinds of animals. But they will make full effort to make you aware. They become very greatly affected.

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.

What should be done for a departed relative whose gati is not accomplished?

If you perform shraddha and the rest for them a little vidhivat at tirtha kshetras, he says, and their gati is accomplished, then very good. If gati is not being accomplished, then know at once that they become your helpers — because you are doing satvik sadhanas. Keep this straight and clear, he says: not by doing shudra sadhana.

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.

May departed family members be made siddha?

No — never, he says. One must not fall into the business of making them siddha and buddha, thinking that since this much is known, let us accomplish the siddhi. Never at all. Siddha means they will become bound, and then their gati will not be able to happen; however much karmakand you then have performed, it becomes a matter of difficulty. That much should not be done.

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.

Released from pretatva into devatva, they stand as gana and think well of the sadhak.

They will be helpers to you and will think well of you, he says. Even if for some reason their death was abhicharik, even if some preta or pishaach was present with them, you will certainly find a way. The way is certainly 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 protect you; and if kula devi-devatas are present, may stand as their gana and give you help. That a person then does not understand the way when he gets it is another matter.

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.

Worshipping them in a tamasik way, or sending them for information, turns the help into harm.

If, when you understand this subject, you come under someone's inducement and worship them in a tamasik way — "these are things connected with pretas, do it in this fashion, take help this way" — or if by your mantra bala you make them siddha and put them to work, sending them out to gather information about someone, not leaving them free, then they become givers of very far-reaching wrong results for you. Where your fault lies, there the beating will come in the same measure, and they give loss to a very great degree.

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.

What does Shani in the fourth bhava give?

Since the fourth is the bhava of sukh, Shani Deva's presence there will give sukh, he says — but by the effect of mantra a great deal of maya will come here. And if by chance the yoga named Sasa, which is among the Panch Mahapurush yogas, forms in the first and fourth bhavas — a chart of Makar or Kumbh lagna with this situation present — then know one wonderful thing: sufferings are erased here with great speed, but maya will come to you so fast that you will certainly turn away from your sadhana.

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.

Why is the maya of the fourth bhava dangerous?

By the time their dashantar dasha has ended, he says, your sadhana will already have decayed, and 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 any graha in the fourth bhava is giving its full effect and you are a sadhak or sadhika, remember that that sukh is being given only and only to bring resource to the path of your sadhana.

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.

Why does Shani in the fourth bhava give a vehicle and a house to a sadhak?

If they are giving you a four-wheeler, he says, they are giving it so that you may go and do tirtha, wander and do tirtha with this vehicle, obtain your own moksha and liberate too the creatures caught in that vehicle at the tirtha. But if you got the car and are now driving around with your boyfriend or girlfriend, fallen into other affairs and into prapanch, then it is limited to just that much and is going to end. If the lord of the fourth is giving you the sukh of a mansion in his dashantar dasha, it is so that you may become free of all these things — so that a good puja room may be built with every facility, and where you used to do ten malas you may do a hundred.

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.

A worldly man, and even a jyotishi, will only tell you to enjoy the sukh of the fourth bhava.

A worldly person will never tell you this on the path of sadhana, he says — keep this in mind. A worldly man will say only: look, the effect of the fourth is coming. Even if you meet a jyotishi, he will say, now take the joy of life, the chaturthesh, the sukhesh is gracious to you, take the full joy. But for how many days will you be able to take that joy?

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?

How should worldly enjoyment be taken at all?

Worldly joy will certainly decay at some point, he says, so take worldly joy in order to become free of it. If you drink, then drink and be done with it; but if you are becoming an addict, a ganja-smoker, then that is your ruin — and a sadhak, after all, ought not to do it.

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.

What does Shani in the fifth bhava do for a mantrik?

If Shani Deva is in the fifth, whatever the lagna of the chart, and whether or not his dashantar dasha is running — if you have come onto the path of mantra, the path of tantra, the path of yantra, then Shani Deva will grant you very prachanda kripa. If you have become a mantrik, meaning that you keep doing purascharan of mantras, and Shani Deva is seated in the fifth, then he will first of all get all your papa karmas washed away very quickly indeed.

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.

How does Shani in the fifth or ninth wash away papa?

With Shani Deva in the fifth and ninth bhavas especially, and once you have begun sadhana well, the moment even a little of his effect begins he opens the way for tirtha yatras at once, he says. He will get tirtha done, or such karmakand, and such opportunities will come before you that your papas will decay — whether a way opens to help someone, or by your intellect, discretion or wealth you help someone and obtain their blessing. He gives such buddhi that your bad prarabdha may be destroyed at the earliest, and quickly clears the path of your progress.

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.

The path of buddhi opens, and work that once seemed impossible becomes a game of the left hand.

At that time he will begin to give you path after path, he says; the path of buddhi will open. What ten years ago seemed a work that could never be possible will now seem to you 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; it is nourished very rapidly.

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.

Budh is nourished even by ordinary good karma, and the more he is nourished the faster attraction rises.

The more it is nourished the more imbalance it also produces, he says, and Budh's influence is complete in this. We nourish Budh even unknowingly, as we nourish all the grahas by our good karma. For instance, if you have a mausi or a bua — held to be connected with Budh — whom you love and respect greatly and to whom you give gifts, Budh has been slightly nourished. If you do upasana of Bhagavan Ganapati, Budh is nourished; of Bhagavan Narayana, Budh is nourished; of Bhagavati, he is nourished especially. And when this nourishment increases, attraction increases 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.

What arrives when the panchamesh becomes strong?

The fifth is also the bhava of prem, he says, so if the panchamesh becomes powerful then prem will arise in life at once — lovers, male and female, will come running from all sides in an uproar, "we are here too, we too." And if you could not balance this thing, and you too have arrived at "beware, you beauties, here I come," then as I came, so I went; what did you bring, what will you take?

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.

The deva shaktis give samarthya of wealth, strength, fame and position, and with it the vivek to judge what is permanent.

The deva shaktis take a very stiff examination at this stage, he says. They will give you samarthya — of wealth, of strength, of fame, of position. And along with samarthya they will give one more thing: the vivek, the capacity to analyse whether what is coming into your life is permanent or not. If you misuse that vivek — you understand that these lovers who have come into your life have come to deceive, but you think, what is to be done, let us take the pleasure — then take the pleasure. From the decay that pleasure brings you will afterwards get paramananda, and then you will not have to search for that ananda anywhere; you may sit and enjoy it.

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 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.

What should be examined when prem arrives?

Avoid this, he says: if prem is coming, then see whether it is prem or not. If you analysed wrongly, if the decision went wrong, and if you displayed any crookedness, then this effect of the mantra, of the energy, of the punya that was being obtained here will decay.

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.

The person should be tested first, and the sadhana kept dharma-yukta.

If you look at it rightly, he says, what should happen is this: if by the effect of our mantra sadhana, and analysing it, we see that here the panchamesh has become strong and Shani Deva is here giving his effect in full intensity — then in such a situation the first task is to test whoever has come and see whether they are fit for 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.

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.

Why does calling each other Shiv-Shakti or Radha-Krishna end in bhoga and destruction?

Asking pardon again, he says it is very much in fashion today that people at once give each other names like Shiv-Shakti and Radha-Krishna; the man becomes Shiva himself and makes the woman who has come Shakti, and then, going round and round, the same subject arrives — the subject of bhoga. The destruction of both is bound to follow. Do not fall into these entanglements. It sounds and reads very fine, but its final stage is destructive. The reason is that if you have no fit guru, then you do this kind of thing in an arbitrary way, and it does not work like that. It is not for everyone.

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.

Why is calling every woman "Bhairavi" a device for exploitation?

He says it plainly: there are not ten Bhairavis. To call everyone Bhairavi, Bhairavi — "there is Bhairavi tattva within you, this tattva is within you" — all this is for the purpose of exploitation. It is a straight matter. And it applies both ways: if you are a man and some woman says this to you as well, which does happen, then guard against it. If you are married and she is married, then think a thousand times more before going into these things.

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.

Five lakh japa does not prove capacity; such a path opens only at a far higher level of capacity.

One may even accept that attainments happen on this path, he says — this subject is very different, set apart. But you should also know this: it will be present only when you have capacity of that level. It is not that we did five lakh or ten lakh japa and then took it that yes, Bhagavati has sent her, she is a Bhairavi, or she is a Yogini. It does not happen like that. If it is so, then, brother, that is a most divine subject: much will be obtained, much will be shown, there will be many correlations, and only then will these things be established as what they are.

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.

Who is worshipped in the principal kaul pujan, and is she changed?

In the sadhanas that take place on the kaul marga, he says — not naming the pujan and asking listeners to relate it themselves — in that principal pujan it is not one's own wedded wife who is worshipped; in her place the other, who is a yogini, in the Bhairavi form, is worshipped. But keep one more thing in mind: she is not changed again and again. She will be one. Whoever she is in life, she will be one alone. The right to change repeatedly is not obtained by everyone; by a guru's adesh that subject is different, and to go that far up is the punya of many births.

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 Kaula Sampradaya marga, 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.

What happens to a person who does sadhana for the sake of bhoga?

If you are doing all this for the sake of bhoga, look at your kundli, he says: the panchamesh has become strong, Rahu's influence is falling; Rahu will certainly, certainly be there. When Rahu is powerful he gives all these things, and Shani influences it further. Then enjoy today, enjoy for ten years, because this is a long-lasting sukh. It is not that you do papa today and get punishment tomorrow. From not getting punishment your inner exultation, courage and daring grow, and you go on doing wrong — and then suffering is going to come to you birth after birth. The eleventh gives this too: there the girlfriends are wealthy ones, Switzerland ones. Guard against it.

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.

What does Shani in the sixth bhava give a sadhak?

Shani in the sixth and Shani in the first give, on the path of sadhana, a very similar effect to a great extent: things connected with the destruction of enemies, with release from disease, and with victory, all given very well. When you begin sadhana and the mantra's capacity begins to be nourished, and you repeat one sadhana again and again with Shani in the sixth, he will certainly give you that capacity — and the choice will be yours: whether you wish to destroy the enemy, or to feed him now, or to leave him to the devata.

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.

How far does that capacity go if Shani is yogakarak in the sixth?

The mantra will become nourished to that level, he says, and especially if Shani Deva has become a fit karak for you in the sixth, then more especially so. They will put a sword in your hand and place the enemy before you with 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. It is a symbolic statement, he adds; he is not saying someone will literally place him there, though such a situation too may be created many times in life.

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.

Capacity is given, but the sadhak must never take up the business of slaying enemies.

Here again the sadhak must not become unbalanced, he says. Capacity is certainly given, but one should never fall into the business of becoming a slayer of enemies — "ah, this is the yoga of a shatru-hanta, and having been nourished let us 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 straight matter that we are not to do this kind of thing, and that we are leaving it to our aradhya and ishta.

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.

What does Shani in the seventh bhava give?

If Shani Deva is in the seventh and you make very good use of mantra sadhana, then — and this relates to the panchamesh and saptamesh too — there is a very good subject here: if his 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 always work for your progress. They will not let you decline. Whoever comes, their maryada and their charitra will be very strongly nourished. That, he says, is his shubh prabhav.

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.

What if Rahu is present in the seventh?

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

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.

What does Shani in the eighth bhava do?

If he comes into the eighth, then divya, most divya — he says this only and only in terms of sadhana and mantra samarthya. The negative side, whether he will decay the lifespan or whatever, depends entirely on the lagna; but he becomes an exceeding nourisher of the mantra's capacity. If Shani Deva is particularly in the eighth and has become a yogakarak for you, and you are doing sadhana, and if Shani Deva is himself the ashtamesh, then in all these situations a person who especially performs vamachari sadhana finds it more strengthening — but even so, whichever mantra of the mahashaktis he does by his kula parampara gives fruit quickly.

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.

Why do sadhaks of kshudra sadhana obtain siddhis so quickly?

One more positive thing about Shani Deva in the eighth, he says, is that sadhaks who perform kshudra sadhana begin to obtain siddhis of this kind very powerfully and very quickly. And they misuse it to a very great extent — that too happens. There is no self-control at all.

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.

What does Shani in the ninth bhava give a sadhak?

The ninth bhava carries the whole subject given for the fifth and the second, he 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 forming between the fourth and the tenth, and your ambition remains very greatly heightened, then either, controlling it, he will begin to show you the mirror of what reality is, and you will become a very correct person.

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.

Capacity is given for the chase too, but the fourth bhava decides how long the material sukh lasts.

Or, if you run after ambition, then for that running they will cause you to obtain capacity as well, he says — but whether the material sukh you obtain will last for a very long time or not will be determined there according to the fourth bhava. Keep this particularly in mind. It will never be the case that we did mantra sadhana and now, as we wish, we are to buy a fifty lakh car.

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.

What happens if Shani is the dashamesh and his dasha runs?

If Shani Deva is the lord of the tenth bhava and you are also doing mantra sadhana, and his mahadasha, antardasha or sukshma dasha is running, or his sade-sati or dhaiya is running, and you have already undergone the initial fruits so that the auspicious fruit too has begun to come to you — then if wealth and capacity of that level arrive by any means, you will see that very thing he spoke of: they will awaken your vivek. How you are to use that vivek is then up to you.

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.

How does spending on a fifty lakh car for status illustrate misused vivek, versus turning the same money into a crore?

You can take a fifty lakh car and, simply by standing it there, build standing in society, he says — but with that same fifty lakh you could also have made one crore or two crore by doing proper financial management. The car was not that necessary; but because your ambition is there, they carry you as far as that too.

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 even after obtaining great wealth?

You will meet many such people, he says. He does not wish to name them, 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 our 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 in the hills either. So it just stands there. The cause: capacity was obtained, but the decision and the investment went to the wrong place. Ambition was such, and attainment was indeed happening — but at the time of attainment we should have stopped: first let us fulfil our basic needs, and then let this be obtained.

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.

How does the tenth bhava work in one's field of work?

In the field of work too they give a very good effect, he says, but there they see how good a person you are. If you take your position, your post, your success by climbing over the corpses of others, then they bring you down in the same manner. Official politics: success in the field of work will be given at once, and anushthans of sadhana were done for it. But if you have trapped someone wrongly and blocked his promotion, caused someone great loss out of malice, and are taking the promotion yourself — you will get it. In time, however, its loss comes in the same way.

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.

Loss comes either by being trapped in one's own post and position, or through one's own dear ones.

His loss will come either by his getting trapped in his own post and position and being ruined, he says, or whoever his dear ones may be — wife, husband, son, daughter — they will get trapped in the field of work and be ruined, 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 a very elderly, fine-looking man who asked him to write an application — it was for his son, that his suspension be cancelled, that he would not make the mistake again, and that this was a plea from their side.

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.

What does Shani in the eleventh bhava give?

Since the eleventh is the bhava of labh, he says, they will give labh there too, very well — whatever your ambition and desire may be, with the capacity of the mantra. Take the example of doing japa of the mantras of Bhagavan Shiva with Shani Deva present in the eleventh: then Shiva's mantras become so strengthening for you that whatever sankalp you make and whatever special anushthan or prayoga you perform, the effect will come to you very quickly.

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.

What is the Panchakshari purascharan prayoga with ghrita and mishri ahuti for obtaining Lakshmi?

You are doing the Panchakshari and have completed five lakh japa; Shani Deva is in the eleventh bhava for the sake of labh, he says. There is a vidhan of doing its purascharan and then making ahuti with ghee mixed with the mishri that goes with the ghrita, along with bilva patra and the rest, for the sake of obtaining Lakshmi. If such a person does this thing vidhivat after accomplishing the siddhi — purascharan being the point at issue — then the vidhan of the pujan of the Panchanan Mahadev forms applies, which he says is discussed in full in the Shiv Mahapuran; he tells listeners to read the Dvaishva Samhita of the Shiv Mahapuran, where it is discussed how the purascharan of the Panchakshari mantra is done.

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.

What does the pujan of Shiva's five forms with their shaktis consist of?

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

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.

What does Shani, as the devata of discipline, require?

But one must walk a little by niti-niyam, he says, because Shani Deva is the devata of anushasan. However much discussion has been made, whoever performs sadhana without discipline is never going to get its fruit. In indiscipline they give the fruits of kshudra sadhanas — especially if Shani is in the eighth.

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.

What does Shani in the twelfth bhava give?

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

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.

Nourished mantra sadhana can carry a person to the avadhut and paramhansa state, needing nothing further.

That level of nourishment remains, he says, in which a person becomes as if 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 wealth. We have attained the state of an avadhut, we have attained the state of a paramhansa. Mantra sadhana, if it is nourished, carries a person up to that level.

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.

What two things govern all twelve bhavas?

Among these twelve there is one more subject, he says: it is a basic thing for any sadhana that all this effect is obtained from certain causes — first, anushasan, and second, 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 hidden; make yourself constricted — constricted meaning limit your whole circle, you are not to show it anywhere. Then see what level of fruit you get.

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.

How should Brihaspati be nourished alongside Shani?

If along with this you have nourished Brihaspati, he says — as he has said in a live before: you are growing your hair, which is a part of Sanatan Dharma, and we ought to keep our hair long; you are keeping a shikha; if you are a man you are keeping a beard, moustache and beard, however small they may be, you are keeping them. And along with that, particularly on Thursdays, do worship for the sake of the guru of your kula, or of whichever deity is a guru svarupa — whether Bhagavan Dattatreya, Bhagavan Dakshinamurti Shiva, a form of Bhagavan Narayana, or any guru svarupa such as Kalang Swami, or Aghoracharya Kinaram Baba, whomever you worship in guru form.

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.

What happens when Brihaspati and Shani are both favourable?

By the effect of Brihaspati, and if Bhagavan Shani is also nourishing, then when the influence of both comes into your life, capacity is obtained with very great balance, he says. What is obtained at that time, whether 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.

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.

Where should Shani Deva be worshipped on Shani Jayanti?

On the coming Shani Jayanti, do Shani Deva's seva-puja without fail at his own sthaan, he says — sthaan meaning do it in a mandir. And in general, it is entirely true that in earlier times Shani Deva's shri vigraha was not made to the extent it is being made now. One should not stand before Shani's drishti; one should not stand before Shani Deva's eyes. His eyes are called krura and his drishti always remains ugra.

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.

How was Shani traditionally worshipped through a shila, and which dham is recommended for Shani darshan?

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

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.

Should Shani Deva's photo or vigraha be kept at home?

On the current practice of 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, he says; if you do the pujan of Bhagavati Kali, then keep Shani Deva's and carry on. But no — according to him his place should not be kept at home in that way. If you do sadhanas of that level, or if 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.

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.

How should a temple of the navagraha be built?

There are navagraha temples in mandirs here and there and that is a different matter, he says, but formerly the pujan was done through a pind and the like; deva eyes and so on were not made for everyone and worshipped in this way. If you are building a new temple, build it with thought. The vidhan of establishing a temple along with the shakti is special: if you have a temple built, then the sthapana of the vigraha with the family, along with the mandala, is the most divine. He cites the temple at Ramana Reti in Vrindavan-Mathura, where the Radha Raman Baba is: there all the navagrahas are present with their shaktis. Where a temple is built in that manner it is divine, because if a direct presence with shakti is formed and all the devatas are worshipped, the balance of energy is maintained and auspiciousness comes quickly.

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.

When must the thread of a Bagla-Pratyangira kavach be changed?

Answering a listener, he says the rule made for Bagla-Pratyangira is in the matter of suchita: for Bagla-Pratyangira, in any kavach, only in suchita — particularly if sutak has attached — you have to change the thread. Ordinarily they may be worn always in this way and there is no need to remove them.

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.

Must a kavach be removed during grihastha relations?

Yes — apart from the Kamakhya kavach, which he says he has stated before, whatever other kavach you are wearing: if you are a householder and are to take your grihastha life forward with husband and wife together, then in such a state it should be removed, and after concluding, having become pure, it should be worn again. That is good, and your confidence too will remain. If you yourself perform the anushthan and the rest, to wear the kavach as a limb of the body and keep it on is better; otherwise its energy will not decay but will disturb you — the decay of energy being a different matter — and you will begin to be a little mentally disturbed.

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.

Is it a problem to have read the Ram Sahasranama without nyasa?

Aditya ji writes that he did the path of the Ra-kara and other Ram Sahasranama without nyasa. Do it having done nyasa, the speaker answers: if it is to be done, what is the problem, do it with nyasa. Take upadesh from some vipra or some guru for its sake, for the sake of the sahasranama. And if your father is a person who does seva, pujan and path, then you may take upadesh for all these from your father too — ask him to give you the upadesh for it. No dosha will attach. The vast subject of tantric sadhanas needs a guru in abundance; but if your father is learned and is a devoted person who does pujan, path and seva, then take the upadesh of the sahasranama, of the satnam, from him as well. That too will be fully fruitful and will be gracious for you.

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.

Nothing is felt in daily Gayatri japa — where should one start?

Ankit ji says he does japa of Gayatri daily but never feels he is doing any sadhana, and asks where to begin for Bhagavati's sadhana. If you are doing the sadhana of Bhagavati Gayatri, the speaker answers, then do it according to Gayatri's own niyams — then it will happen. Learn the full display of mudras: from the first day satisfaction will begin. If you do Gayatri without mudra, no ananda is going to come, nor is your Gayatri going to be nourished. Learn the whole process of shaap vimochan, how shaap vimochan is to be done. And whether you do it at two times, or three times, or one time, whenever you do it — how your sandhya pujan is to be at that time, how the kavach is to be done, and which of the three times' dhyanas of Gayatri applies.

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.

Vedic sandhya is not discussed publicly because people would take it up without authority; it is learnt from one's own ritvik.

He says he does not put out lives or videos on all these because not everyone can perform Vedic sandhya or Gayatri sandhya of this kind, and to discuss it means that people, becoming attracted, will do it without authority, and then there is difficulty. But if you are authorised — if your yajnopavit has taken place — then learn it. Learn the whole upadesh and vidhi of Gayatri from the acharya, from your ritvik who performed your yajnopavit; after all, one would only get the yajnopavit done by those who know Gayatri. Sit with them and learn. And there is the Nitya Karma Puja Prakash, in which all of it has been given at length.

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.

Guru and Shani in the seventh of a Vrishchik lagna — why is experience delayed?

Kaustubh Joshi ji asks: Guru and Shani are in the seventh of his chart, a jyotishi said this is why experience in sadhana is delayed, and his lagna is Vrishchik. The speaker answers that the adhipati of Vrishchik lagna is Mangal. Now Shani Deva is in the seventh bhava; for him Shani has already become a strong marakesh just by that. He is seated in the rashi of Shukra Deva, all right — but in the seventh he does become a strong marakesh.

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.

Can experience in sadhana be judged from the seventh bhava alone?

No, he says. Experience of sadhana cannot be seen from the seventh bhava alone. For this you must certainly see the matter of the fifth and the ninth: where the panchamesh is seated, where the navamesh is seated, what their condition is, what their balabal is, in which nakshatra they are, with which graha they are, and where and how their drishti is falling. It cannot be said only from the drishti of the seventh — that his seventh aspect is falling on the lagna and therefore he is having difficulty. If, however, Shani Deva's dasha and antardasha are running and this subject is arising, then it can certainly be that this is why the delay is happening. That certainly does happen.

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.

Should a sadhak run after experiences?

If you run only behind experience, then the subject becomes something else altogether, he says. He always says: do not run after experience, however many thousands of experiences there may be. Remain firm of mind. Keep yourself very nourished in the matter of experience. He mentions having put out three or four posts on the subject of experience the day before last and asks listeners to read them on Telegram, where he had put the whole subject.

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.

On which day should a silver chhalla be worn, and how is it consecrated?

Wear a silver chhalla on the finger on the Monday of the Shukla Paksha, he says, and consecrate it with the Tantrokta Divya Sukta.

Wear a silver chhalla on the finger on the Monday of the Shukla Paksha, the speaker instructs. Have it made Abhimantran with the Tantrokta Divya Sukta.

Can an old brass shivling be replaced with a Narmadeshwar?

King Phoenix ji writes that for eight years he has been worshipping a brass shivling joined to an arghi. If you wish to do their visarjan and bring Narmadeshwar ji, then by all means bring them, the speaker answers. Do a special pujan of Narmadeshwar ji. If their visarjan is to be done, then do their seva-puja, and then do the visarjan with mewa and mishtan, at a good place.

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.

Kuldevi by surname, or the one worshipped for four or five generations?

Akshay Tanwar ji asks whether Kshatriyas should search out and worship the kuldevi according to their surname, or may keep worshipping the form of Mata ji they have worshipped as kuldevi for four or five generations. It is your own decision, the speaker answers: if you wish, it will be very good to learn 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. Even though the new one you 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 for four or five generations already — she must certainly be worshipped.

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.

Is fasting with one Kali Chalisa path enough on Amavasya, and what lamp is lit under the peepal?

Asked whether fasting for Ma Kali on Amavasya and doing one path of the Kali Chalisa will be all right and whether Ma will be pleased, he answers: she certainly will. Along with it, do not do only the Kali Chalisa but also do the path of her stotra and satnam, and do the path of the 108 names. Asked whether, on every Amavasya, one should light a lamp of flour or of clay under the peepal tree for the pitrs, he answers that a flour lamp will be very good — light a lamp of grain and it will be good.

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.

Can Dattatreya's 108-name tarpan and the pitr rite be done on the same day?

Asked whether the 108-name tarpan of Bhagavan Dattatreya ji for the kula pitrs and the pitr rite can both be done on one day, and whether to do it on the 26th or 27th, he answers: do it early in the morning on the 27th; if it is to be done in the afternoon, then do it on the 26th. Asked by someone who has accomplished the siddhi of the Kaal Bhairav Ashtak whether he may do this besides Mahabhairav, for help, he answers: you certainly can.

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.

At what time should Bhairav and Shani be worshipped?

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

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.

Should the Rudra Samhita path be done in Sanskrit or Hindi?

Sahil ji has written about doing three paths of the Rudra Samhita. If you do it pronouncing it in Sanskrit, that is most excellent, the speaker answers; and if you do it in Hindi too, with bhava, then fruit will certainly be obtained.

Sahil ji has written about doing the path of the Rudra Samhita three times, the speaker says. If you do it pronouncing it in Sanskrit, that is most excellent. And if you do it in Hindi too, with bhava, then fruit will certainly be obtained.

Which mala thread may be used for which deity?

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

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.

What happens to the pigeons and chhag released at Kamakhya besides bali?

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

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.

Under which tradition does Hayagriva's sadhana fall?

Bhanu Pratap ji asks about the vidhi-vidhan of the special sadhana of Bhagavan Hayagriva ji. It comes under the whole vidhi that is connected with Shri Vidya, the speaker answers; so according to him, if the sadhana of these forms is to be done in vast detail, it will be better to do it after being initiated.

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.

How is Varahi Ma worshipped at home?

Asked whether Varahi Ma's puja is done at home too, in the south direction, and what the simple puja is, he answers that in a simple puja one should particularly do Mai's stuti 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.

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 Batuk Bhairav deepdaan and a Shani mala mantra anushthan brought one listener relief and unpublicised results in a court case.

A listener writes that he did a Batuk Bhairav deepdaan and a Shani mala mantra anushthan, from which he got great relief and, moreover, obtained unpublicised results in a court case. The speaker thanks him and tells the others to be motivated by such people and to do it themselves — if you do these things, fruit will certainly be obtained.

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.

Which sadhana should one born in Mool nakshatra do?

Asked which sadhana a person born in Mool nakshatra should do, the speaker answers that 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 Mahavidyas there is no need 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 the rest is for the siddhi of the vidyas, and for the upa-devatas. It is not done for the Mahavidyas.

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.

What difference does it make if Shani is combust or retrograde?

For both these subjects — Shani Deva being combust, or being retrograde — in the sadhana-related effect discussed just now over the twelve bhavas, he says: if he is combust, then know according to the balabal that he will make still more delay in the effect. And if he is retrograde, then he will give the effect still more rapidly.

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.

May the Kamakhya kavach be recited during pregnancy?

Absolutely, he says — the path of the Kamakhya kavach can be done in pregnancy. This much is certain: when the fifth month is completed and the sixth begins, there is no need to go to the puja sthaan and no need to sit there. Sit on your bed, your bistar, on your bed wherever you are, and do the japa. 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. Even at the time of labour pain, if awareness comes and it is running within, let the Kamakhya kavach keep running; let her keep doing it in any state, and at the time of the child's birth too. Bhagavati will grant a most divine child. There is no need to stop at any time.

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.

Who may offer the madhu khappar in a silver vessel?

As for the madhu khappar in the silver vessel, absolutely everyone can offer it, he says — woman, man, child, elderly, everyone can offer it, having become pure. Offer it in a state of purity. There is no difficulty.

The second thing you have said, about the madhu khappar in the silver vessel — absolutely everyone can offer that, the speaker says. Woman, man, child, elderly — everyone can offer it, having become shuddha. Offer it in a state of purity. There is no difficulty.

What precautions apply when entering a rented house?

Asked what precautions should be kept when entering a rented house, he says: do look at the vastu without fail, and see who was there before and what the situation was — see all that, and then go into the rented house.

Asked what precautions should be kept at the time of entering a rented house, the speaker answers: do look at the Vastu without fail, and see who was there before, what the situation was — see all that, and only then go into the rented house.

What is the difference between siddhi from nam-japa and from mantra-japa?

The answer to this is very good, he says, but it will hurt a great many people, so he cannot say it. Just understand this much: according to him, nothing at all is going to happen from doing nam-japa alone. Listen to the discourses of the great sadhus and saints, the capable ones who walk with discipline — hear Kripatra ji Maharaj, hear the Shankaracharya ji Maharaj of Puri, hear the present Shankaracharya ji of the Jyotish Peeth. Hear the shastriya exposition they have given on nam-japa, with written proof and 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.

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.

Who claims that karmakand should be avoided as pakhand?

To say merely that it is not possible in today's time — why, brother, he asks; you are not doing it. He estimates that about 95% of those who always listen to this channel have been doing their nitya-niyam seva-puja, that they will have completed several great anushthans, that they will certainly have done lakhs of japa in Kumbh, and that lakhs of japa are bound to happen for everyone in Sawan. How are they able to do it? Do they not do nam-japa? Everyone is doing it. But it is being put into your mind that do nam-japa and do not do all this, do not fall into the entanglement of karmakand, this is pakhand, this and that. By speaking that way you are, in some measure, corrupted — and the fruit obtained is likewise.

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 nam alone sufficed, why did the mahapurushas keep the practice?

If everything should have happened by the nam alone, then why was no such conduct kept by the mahapurushas, he asks; this is being done newly. Why was this subject kept in former times? Sudama ji was so poor, but why was he doing his sandhya by nitya-niyam? No one's destitution can have been greater than his; still he was doing his sandhya by nitya-niyam and did not abandon it. As for those who attain the paramhansa state, who have gone to the divine state and have no awareness at all — they are not performing pakhand of being a bhakta; they have no consciousness left now, in devotion to the Lord. They have become Krishna-filled, Radha-filled; whatever they do now, they are simply in the divine state, gone into the avadhut state, and their subject is different.

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.

Should a karma-sakshi lamp be lit for japa by a river on a hill?

Yes, certainly — if you light it, it will be good, he says. And if you are doing this in such a deserted place, then bhumi shodhan and bhumi bandhan, asana bandhan and sharir bandhan should all be done, and only then should the kavach siddhi happen; the body should be secure, only then. If you are in a tirtha kshetra there is no problem at all. There, light one lamp without fail, wherever the place for lighting lamps is — it is not necessary to light it in front of you. Wherever the place for lighting the lamp is in that mandir, in that sthaan, light the lamp right there.

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.

May a wife wear the Baglamukhi kavach?

For the rest, having made your sankalp there, sit at the place and do your japa, he says; then you may also do manas upachar pujan and the like. The asana and the mala should certainly be used. Asked separately, he says the kavach of a Baglamukhi anushthan may absolutely be put on one's wife.

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.

Who is the Shiva of Bhagavati Chhinnamastika?

The Shiva of Bhagavati Chhinnamastika is Kabandha, he says — Bhagavan Kabandha Shiva, Kabandha Bhairav. In this way he is also called Bhagavan Chhinnamast Shiva. Kabandha are his other forms.

The Shiva of Bhagavati Chhinnamastika is Kabandha, the speaker says. Bhagavan Kabandha Shiva, Kabandha Bhairav. In this way he is also called Bhagavan Chhinnamast Shiva. Kabandha are his other forms.

Whose yoginis are consecrated in the 64 Yogini kavach?

Asked whose yoginis' mantra is consecrated in the 64 Yogini kavach, he answers that they have given the whole description of the 64 yoginis of Bhagavati Lalita Tripurasundari; the whole subject relates to them. And along with them there is also in it the subject of the Shakti Peethas — the 64, the 108 Shakti Peethas.

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.

Does puja without concentration incur a dosha?

Kiran ji says concentration does not come while doing puja-path but he does daily pujan-path anyway, 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 concentration at all, the chitta is not steady — no difficulty. Just steady the body. On the day they wish it, the chitta too will become steady. You will hear some incident from the mouth of a saint or a divine person, on television, on YouTube, or read it in some scripture, and one day some such thing will certainly happen in your life by which your whole concentration will form at once.

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.

What should one do when the fruit does not come?

One is not to weep about not getting the fruit either — that the fruit is not coming, that so-and-so said such a thing, that the mind was not in it, he says. Ignore that. It is not to be stopped; one has simply to keep doing it.

One is not to weep about the fruit not coming either, the speaker says — that the fruit is not being obtained, that it is like this, that so-and-so has said such a thing, that the mind was not in it. Ignore that; not now. It is not to be stopped. One has simply to keep on doing it.

Does one who serves a deity become their doot, and is there rebirth?

Manas Sharma ji asks whether one who serves a devi-devata becomes their doot after leaving the body, whether he will then be born again on earth, and whether an ordinary sadhak too can become a doot. The answer to all of what you have said is absolutely yes, the speaker replies; it absolutely can happen. Everyone's time is completed; rebirth is certainly obtained, until full gati is attained.

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.

Is a devata awakened in a photo frame?

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

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 is a daily path of the Tantrokta Devi Suktam recommended above all else?

He says he tells people again and again that if in life you do anything or nothing, do one path of the Tantrokta Devi Suktam. Through it, the whole matter of pratishtha, the energy, the prana urja, is present there in the greatest density — the greatest quantity of energy, if one may put it so, comes from the Devi Sukta. Therefore always do it.

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.

What should be done about dreams of Shakti Peethas one has never seen?

Priyanka Chauhan ji says she has darshan of new places every day in dreams, and when she searches the internet some Shakti Peeth of Ma always turns up, and asks what to 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, understand that it has been said that in the very initial stage of siddhis all these things happen — divine experiences occur, devi-devatas are met in their own kshetras and grant darshan. This is divine, and it should never be discussed at all. Do not be fed up asking what to do; entirely without anxiety, keep your sadhana and puja continuing, and wherever the opportunity to go arises, go there in person as soon as time permits and have darshan and pujan done.

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.

Do these mantras have side effects, and does an ekakshari need the pranava?

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 there is the capacity of eleven devis. And there is no need to attach the pranava to an ekakshari, he tells Manasi — keep the ekakshari beej mantra independent.

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.