The Night of Sharad Purnima — Mantra Siddhi, Mahalakshmi Archan and Deepdaan

How does the energy made by japa reach us?

The speaker says that when we do japa of any kind of mantra, the energy produced by it attracts a deva tattva. The energy preserved from earlier ages in the deity's pind grows wherever pujan and paath are done fully to vidhi vidhan, and from that punya the energy flows out and reaches our sukshma sharir, karan sharir and so on.

Picking up the discussion from the previous live, the speaker turns to the capacity and energy of a mantra. Whenever we do Mantra Japa of any kind, he says, the energy created by it attracts some deva tattva. In the deity's pind there is energy preserved from earlier ages; wherever pujan and paath are performed equipped with proper vidhi vidhan, that energy increases. And from that punya the energy flows out and reaches up to our sukshma sharir, karan sharir and the rest.

Which graha governs the transmission of mantra energy?

In the whole medium of transmission and of attraction, the speaker says, the Moon has the most special influence and is the chief karak among them. For that reason where the Moon sits in the birth chart decides how a mantra's siddhi will occur, and the Moon is also consulted when a mantra's effect afterwards grows weak.

In this entire medium of propagation, this medium of attraction, the speaker says, the Moon has the most special influence, and the Moon is the chief karak among them. For that very reason, where the Moon stands in our janma kundali is what determines in what manner the siddhi of a mantra will take place. And once a mantra has been made siddh and begins to give its effect, if that effect should ever grow weak, information about that too is determined through the Moon of the kundali.

What does a capable guru do when a disciple's siddhi stops working?

Capable gurus, seeing that a disciple is suffering loss again and again and that a siddhi once obtained no longer works, take it to mean that the deva tattva that was present has either been restrained or has departed. Whatever the cause, a prayashchitta vidhan is done for that loss first, and only afterwards is a fresh attempt made to re-establish mastery over it — and in all of this the Moon has extremely great importance.

Gurus who are capable, the speaker says, see that their disciple's loss is occurring again and again, and that the siddhi which had somehow been obtained is now not working. This means, he says, that the deva tattva which was present has somewhere been restrained, or has gone away. Whatever the reason may turn out to be, the siddhi has been lost. So first a prayashchitta vidhan is done for the sake of that loss, and after the PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. a fresh effort is made to establish dominance over it again and to regain those tattvas. In all these matters the Moon carries extremely great importance.

In which paksha should ugra and saumya mantras be japa'd?

The speaker recalls their earlier discussion: mantras that grant fierceness, if japa'd abundantly in Krishna Paksha from Ashtami to Chaturdashi, give their effect; and japa of saumya and paushtik mantras, if done in Shukla Paksha around the Purnima tithi, obtains an exceedingly great effect.

Along with this, the speaker says, they had also discussed that mantras which grant ugrata — fierceness — should be japa'd in great quantity in Krishna Paksha, from Ashtami up to Chaturdashi, for their effect. And that the japa of saumya and paushtik mantras, if performed in Shukla Paksha around the Poornima tithi, obtains an exceedingly great effect.

Do divine shaktis visit old temples and tantra peeths?

The speaker says that in tantra peeths and in any temple whose establishment is more than a hundred years old, where morning and evening aarti is done by unbroken daily rule, if the presence of a deva shakti forms in that area then their coming and going there certainly happens daily — and at the time of a parva kaal, shaktis arriving from the divine loka certainly go there as well.

In exactly the same way, the speaker says, wherever there are tantra peeths, or any temple whose time of establishment has passed a hundred years and where the morning and evening aarti is performed by unbroken daily rule — if the presence of a deva shakti comes to be formed in that area, then their coming and going in those temples certainly happens. And at the time of a Parva Kala as well, the shaktis that come from the divine loka certainly go there.

Which nights bring energies down to the earth?

The speaker says it is universally known that on Shravan Purnima, on the night of Diwali or on the night of Sharad Purnima, all the energies there are — upadevas and devatas alike — certainly make their arrival on the earth loka.

And as for this Shravan Purnima, the night of Diwali or the night of Sharad Purnima, the speaker says, it is universally known that at this time all the energies there are, all the upadevas there are, all the devatas there are — the arrival of all of them certainly takes place upon the earth loka.

Are there places where one should not stay on that night?

The speaker says that in the region of Himachal and of Uttarakhand there are many temples where it is current that on this night, after a certain hour, no ordinary human should stay at that place. Joshimath and Kalimath carry a great deal of such well-known matter. At those places, at that time, deva tattvas come whom an ordinary person, on seeing, would become frightened by — because even seeing them lies outside our capacity.

In the region of Himachal and in the region of Uttarakhand, the speaker says, there are several temples where it is current that on this night, after such and such a time, no ordinary human being should stay at that place. A great deal of such matter concerning Joshimath and Kalimath is well known and will be heard, he says. Because at those places at that time such deva tattvas arrive that an ordinary human, if he were to see them, would be frightened — since being able even to see them becomes a matter beyond your capacity and ours.

What happens if someone suddenly sees such an entity?

If anyone suddenly sees an entity he has never faced, the speaker says, it will cause trouble — it will certainly produce trouble in the body. It is not that they will do harm, but by the mere seeing a presence of fear will form within us. It is very easy to say we will do this and that; coming face to face, and only then learning what powerful shakti this is, becomes a very different matter.

If someone suddenly sees such a thing, an entity we have never faced, the speaker says, it will cause difficulty. It will certainly produce trouble in the body. It is not that they will inflict harm, he says, but from the mere seeing a presence of fear will form within us. Saying it is very easy — we will do this, we will do that. But to come face to face, and only afterwards to find out what kind of powerful shakti this is, becomes a very different matter.

Can such a darshan ever be a blessing instead?

The speaker says that if you have done abundant japa of a mantra and deva kripa is upon you, then a darshan of such a shakti coming along with that grace means your aradhya wished you to see this shakti. At such a time there will be neither the presence of fear nor any other difficulty; they will certainly grant you a blessing as well, and something divine will be obtained by you.

It is certainly the case, the speaker says, that if you have done abundant japa of a mantra and deva kripa is upon you, and along with that grace a darshan of such a shakti also occurs — then somewhere your aradhya wished that you should have the darshan of this shakti. At that time there will be no presence of fear, nor any other matter. They will certainly grant you a blessing too, and something divine will also be obtained by you. This, he says, becomes an altogether separate matter.

What happens if one does Datta's Ekakshari japa at Manikarnika on this night?

Taking the example of someone who has done japa of Bhagavan Datta's Ekakshari in crores, the speaker says that if on the night of Sharad Purnima he stays around Manikarnika, or does his japa near the Datta paduka temples there, then in all likelihood many yoga shaktis and many yoginis will come, because it is a divine kshetra. For the puja of Bhagavan Datta every kind of shakti arrives — the masanik shaktis of that place, ugra shaktis, deva shaktis alike.

Take as an example a sadhana of this kind, the speaker says: someone who has done japa of Bhagavan Dattatreya's Ekakshari in crores. Now if on the night of Sharad Purnima he stays somewhere around Manikarnika, or is doing his japa near the Datta paduka temples there, then in all likelihood a great many yoga shaktis will come there, a great many Yoginis will come — because it is a divine kshetra. For the puja of Bhagavan Datta every kind of shakti comes: be they the masanik shaktis of that place, ugra shaktis, or deva shaktis.

The Datta tattva standing in the aura is what earns such a sadhak the anubhuti

Any of them may become gracious and give darshan to a sadhak who has already done that much japa, the speaker says, because the tattva of Bhagavan Mahaguru Dattatreya will be present in his abhamandal — so an attraction forms in them of itself, that this is a supreme devotee upon whom grace should be shown. They will convey the experience of their presence before going, and that anubhuti is what carries the sadhak further on the path.

Any among them may become gracious and give darshan to that sadhak who has already done so much japa, the speaker says. Because in his abhamandal the tattva of Bhagavan Mahaguru Dattatreya will be present, an attraction will form in them of its own accord — that this is a supreme devotee, grace should be shown upon him. So they will convey the experience before departing, that see, this is a presence. And that very anubhuti is what will carry the sadhak forward on the path of sadhana, showing him that japa done there brings darshan of shaktis of this kind.

What is the stated effect of crores of Ekakshari beej japa?

It is held to be the effect of japa of the Ekakshari beej, the speaker says, that if the japa reaches crores then darshan of the akashchari siddhas becomes readily available. Whether we attain that eligibility or not, he adds, is a separate matter, depending on how much our prarabdha has been worn down and how much of our bad prarabdha we have destroyed.

It has been held to be the effect of japa of the Ekakshari beej, the speaker says, that if the japa is done in crores then the darshan of the akashchari siddhas becomes readily available. Now it is a separate matter whether we are able to attain that eligibility or not. How much our PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. was worn away, how much of our bad prarabdha we destroyed — that is the question.

Is recognising such a shakti a separate matter from seeing one?

Through the effect of the Ekakshari mantra, of the Vajra Kavach and so on, the speaker says, recognising or not recognising is a separate matter — because it is also true that even if they come before us, how will we recognise them? They will do their work and their duty and depart, and we will not come to know.

But through the effect of the Ekakshari mantra and the rest, through the effect of the Vajra Kavach and the rest, the speaker says, recognising and not recognising is an altogether separate subject. Because this too is true: even if they were to come before us, how would we recognise them? They will do their work and their duty and go away, but we will not come to know of it.

Do sadhaks report seeing such shaktis?

Very often, the speaker says, sadhaks who do japa in great quantity begin to attain divya chakshu for the sake of such darshans, whether of akashchari siddhas or whatever akashchari shaktis there are. Many people message him about this — he says there would be some eight or ten such messages of which he keeps screenshots — but he finds it improper to post them, because people would make more mockery than anything else.

Very often it also happens, the speaker says, that when sadhaks who do japa in ever greater quantity begin to attain divya chakshu, it is for the sake of the darshan of shaktis of this kind — be they akashchari siddhas or whatever akashchari shaktis there are. Many times it will be so that in your own life too you will have seen such shaktis. A great many people message about this, he says; there would be some eight or ten such messages, of which he keeps screenshots. But putting these matters out seems somewhat improper, because people will make more mockery of them.

Where are akashchari things most easily seen?

Those who have lived, or live, in areas where electrical equipment and lights are few will see it, the speaker says. In village areas where electricity is still scarce, if after dusk at seven or eight o'clock you sleep outside on a khatiya or in an open place, many times you will get darshan of akashchari things.

Even so, the speaker says, those people especially who have lived, or who live, in such an area where electrical equipment is scarce and lights and the rest are few — they will see it. In the village areas, where even today electricity and so on is little, if at the time of seven or eight in the evening you sleep outside on your khatiya or sleep in an open place, then many times you will get darshan of akashchari things.

What do these sightings look like, and how often do they happen?

It will seem to you that a star is breaking away and going, or that a whole light suddenly entered someone's house, the speaker says. In earlier times this happened a great deal; now with electrical arrangements it is not noticed, because light is spread everywhere, but in darkness these things certainly become visible. It is not daily — but in a year, or in two years, it happens very often. And elders forbid children from pointing and calling out at it.

It will seem to you that a star is breaking off and going, that a whole radiance suddenly entered someone's house, the speaker says. In the older times all this happened a great deal; now there is an arrangement of electricity, so it is not noticed — all this light and radiance will be spread on every side, so even when they come it will not be known. But in the darkness these things certainly become visible. It happens many times. It is not that it is happening every day, but in a year, in one or two years, it happens very often. And you will also have heard from the elders that they forbid it — do not call out. Children do what children do: oh, oh, what is this going, what is this going flying past.

Is this only something people saw in earlier decades?

The speaker asks those who are of the years up to '89, '90 and '95 to recall — in whose time such light had not come to the villages, they will certainly all have seen it. Whether people saw it in childhood, in youth or in old age, it is not that these things are not happening in the present time. The point is simply that in today's time it is rare to be able to see it.

Remember, the speaker says, those who are of the years up to '89, '90, '95, in whose time such lighting had not arrived in the villages and the countryside — they will all certainly have seen it. So these things which we have commonly seen, whether people saw them in childhood, or in their youth, or in their old age — it is not that these things are not happening in the present time. The point is simply this, that in today's time being able to have the darshan is rare.

What kind of place is prescribed for such experiences?

For the sake of experiences of this kind, the speaker says, it is said to practise ekantavas and aranyavas — at a Shiva temple within twelve kos of which there is no other Shiva temple, an ek-ling kshetra, or on a mountain peak. But now, he says, where will you go to do it on a peak? Around the main peak of any tirtha kshetra, houses, shops and hotels have all been built, so no solitary region remains; you will get one only by going far from there.

For the sake of anubhutis of this kind, the speaker says, it is said: practise ekantavas, practise aranyavas. Let it be such a Shiva temple within twelve kos of which there is no other Shiva temple, an ek-ling kshetra and the like — do it there, do it on the peak of a mountain. But on a peak, where will you now go and do it, he asks. Even on a peak, if it is the chief peak of some tirtha kshetra, then houses, shops and hotels have all been built around it, so no solitary region has remained. A solitary region you will now obtain only by going far away from there. And so direct darshan and anubhuti are not possible in these places either.

What is the danger when divya drishti begins to open?

When a sadhak is doing japa, tap, havan and the rest in ever greater quantity, travelling to tirtha kshetras, and divya chakshu begin to be obtained, the speaker says, his capacity for illusion begins to increase very greatly. He cannot make the distinction of what is true and what is untrue. The mental state gets stuck halfway — it will always seem to him that he is half asleep — and at the start it becomes very difficult to know who came before him, who went, which of them was a human being and which was endowed with deva shakti.

Everything will be happening, the speaker says, but you and I will not be able to see it in that manner. And when a sadhak is doing japa and tap in ever greater quantity, havan and so on, travelling to tirtha kshetras, and Divyadrishti begins to be obtained by him, then his capacity for illusion begins to increase very greatly. He is unable to distinguish what is true and what is untrue. For one thing, the mental state will get stuck halfway. It will always seem to him that he is half asleep. Who came before him, who went, which of them was a human being and which was endowed with deva shakti — knowing this becomes very difficult at the beginning.

What balances the opening of divya drishti?

To balance this, the speaker says, deva kripa, guru kripa and mantra kripa are all compulsory and necessary — and the thing that becomes the greatest cause in it is the nyasa of the mantra. It is for this reason that the guru teaches the process of nyasa, nyasa performed together with mudra, at the very last.

For balancing this thing too, the speaker says, deva kripa, guru kripa and mantra kripa are all compulsory and necessary. And the thing that becomes the greatest cause in this is the Nyasa of the mantra. The process of nyasa, performing nyasa together with MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning. — it is for this reason that the guru teaches it at the last.

Why is everything not given to a disciple at the start?

Everything is never given at once at the beginning, the speaker says; when the capacity begins to come, then comes the controlling of energy through mudra — which energy is to be absorbed and which is to be removed. He gives the example that Bhagavan Suryanarayan's heat was very great, and Twashta, who is a form of Bhagavan Vishwakarma, is said to have cut it down on his lathe and thereby reduced Surya's energy and his heat.

At the beginning everything is never given all at once, the speaker says. When that capacity begins to come, then through mudra the energy is controlled — which energy is to be absorbed, which energy is to be removed. Just as the heat of Bhagavan Suryanarayan was very great, he says, and what did Twashta do — Twashta is a form of Bhagavan Vishwakarma. It is said that by cutting, he reduced the energy of Surya; by cutting a little with his lathe he reduced his heat. This is one matter that has been told.

How many kinds of nyasa are there?

The mudras carry the effect the guru teaches from his parampara, the speaker says — that with this mudra, if you utter this beej mantra, this quantity of energy will be reduced and that will be increased. Nyasa too is different for each person according to his prakriti; there are at least four kinds, and beyond that the process of nyasa depends on which of the six amnayas you received your diksha in.

In exactly the same way, the speaker says, these mudras carry that effect which the guru teaches from his parampara: that if you utter this beej mantra with this mudra, then this quantity of energy will be lessened and this will be increased. So nyasa too is different for each individual person in accordance with that person's prakriti. There are at the least four kinds. Beyond that there are six amnayas, and in which amnaya you received your Diksha — the process of nyasa depends upon that as well.

What happens if the energy is not balanced?

The speaker calls this a matter of the very end, arising when you begin to deal with energies of that kind and such experiences begin. If it is not done — if you understand that capacity is coming to you, but the art of balancing is absent — then the person begins to move towards a deranged state, does not understand it, and slowly his brain begins to work less.

So this became a separate subject, the speaker says, a subject of the very end — arising when you begin to deal with energies of that kind, when experience of that kind begins to occur. And if this is not done, then if you are understanding that yes, capacity is coming to you, but the art of balancing it is not there — then the person begins to move towards a deranged state. He does not understand it, and then slowly, slowly his brain begins to work less.

What do mudra and nyasa each accomplish?

That very thing is what has to be balanced, the speaker says, and in it lies the effect of mudra and nyasa. By mudra comes the capacity to increase or decrease energy — to know who is to be absorbed and who removed — and through nyasa comes the establishing of it in one's own body, becoming equal to the deity, so that only a deity may recognise a deity.

It is that very thing which has to be balanced, the speaker says, and in it lies the effect of mudra and nyasa and the rest. From mudra, the capacity to lessen or increase energy — yes, brother, who is to be absorbed and who is to be removed. And through nyasa, the establishing of it within one's own body, becoming equal to the deity, so that a deity alone may be able to recognise a deity.

What does it mean for the body to become mantramaya?

When through mudra and nyasa you establish the whole mantra in your body, the speaker says, your body becomes mantramaya — and the mantra is the form of the deity. That is, you become the deity yourself and do the japa of that deity; and having become the deity, after the siddhi of that mantra, when you perform nyasa together with mudra you seat that deity in your own body and, being the deity yourself, are able to have darshan of that deity, of his ganas, and of the akashchari siddhas.

When through mudra and nyasa you establish the whole mantra in your body, the speaker says, then your body becomes mantramaya. And the mantra is the very form of the deity — that is, you do the japa of that deity having yourself become the deity. And having become the deity, after the siddhi of that mantra, when you are performing nyasa together with mudra, you seat that deity within your own body and, having yourself become the deity, are able to have his darshan, the darshan of his Ganas, and the darshan of the akashchari siddhas.

How does a strong or afflicted Moon change this?

Among these, the speaker says, those whose Moon is very strong, not seized by any kind of grahan dosha and exalted — for them these effects and these matters begin to be attained quickly. Where grahan dosha is present, or the presence of vish dosha forms in the birth chart, these things are attained there too, but it becomes a very different matter; things do not happen normally for them, and it turns into what might be called an upheaval.

Among these too, the speaker says, those whose Moon is very greatly strong, not seized by any kind of Grahan dosha, and exalted — in such a case these effects, or matters of this kind, begin to be attained quickly. And where there is grahan dosha and the rest, where the presence of vish dosha and the like forms in the birth chart, there too all these things are indeed attained, but it becomes a very different matter. For them things do not happen in the ordinary way. For them it becomes, to put it one way, a matter of upheaval.

Is grahan dosha only a curse for a sadhak?

When it does not show, it does not show; but where it begins to be known, it comes in very great quantity, the speaker says. If someone calls grahan dosha a curse, then along with it there is also a very great boon; and vish yoga, of which it is said that it gives suffering, also brings out a very great path within that suffering, if the person performs sadhana properly. And this, he says, is permanent — in the field of sadhana what it gives, it gives very well.

When they do not see it, they do not see it — it is not being known, it is not being known — but where the knowing begins, it comes in quite large measure, the speaker says. If someone says that grahan dosha is a curse, then together with it there is also a very great boon. Vish yoga, of which it is said that it is a giver of suffering, brings out within that very suffering a very great path — if the person performs sadhana in the right manner. And this is permanent. What this gives, it gives very well, in the field of sadhana.

What is the difference between an ordinary attainment and one won over a dosha?

What these yogas give — grahan, vish yoga and so on — if some sadhanatmak attainment comes of it, the speaker says, runs for a very long time and has the capacity to change your life. Between what a person with ordinary chandra bala attains, for whom everything was already fine, and what a person attains after destroying a grahan dosha or winning victory over it by the strength of his tap, a very great difference falls: a difference of experience, and a difference of protection too.

What is given by these yogas, the speaker says, whether it be grahan or vish yoga and the rest — if some sadhanatmak attainment comes about, then that is something that runs for a very long and extended time and carries the capacity to change your life. In ordinary circumstances what a person attains, with ordinary chandra bala, everything already fine with him — and what he attains after grahan dosha and the rest, having destroyed that dosha or won victory over that dosha by the strength of his tap — between those, a very great difference falls. A difference of experience falls. A difference of protection also falls. This too, he says, you should understand.

Which Purnimas are called divine, and what should be done on them?

The speaker names the Purnimas of the divine period — Sharad Purnima, Shravan, the coming Kartik Purnima which is Dev Deepawali, and the Purnima of Margashirsha. Whichever deity a given Purnima is dedicated to, if you are doing japa of mantras connected with them, or are at a shakti peeth or temple connected with them, or are present at such a place and are a dedicated sadhak, then divine experiences can certainly occur to you.

Beyond this, the speaker says, comes the matter that whenever we are doing japa of any mantra at the time of Purnima, first there are all the Purnimas of the divine period — Sharad Purnima, Shravan, or now Kartik's Purnima, Dev Deepawali has come, the Purnima of Margashirsha. Whichever deity that Purnima is dedicated to — if you are doing japa at a Shakti Peeth connected with them, or a temple connected with them, or of a mantra connected with them, or if you are simply present at such a place — and if you are a dedicated sadhak, then divine anubhutis can certainly occur to you.

Does the japa gain even if no experience comes?

Whether or not an anubhuti occurs, the speaker says, the increase in the capacity of the mantra japa you are doing becomes very much greater compared with ordinary days.

Let the anubhuti occur or not occur, the speaker says. This mantra japa that you are doing — the increase in its capacity becomes very much greater in comparison with ordinary days.

Which mantras are prescribed for the Sharad Purnima night?

For tomorrow night, Sharad Purnima, the speaker names mantras connected with Bhagavan Krishna, mantras connected with Bhagavati Lakshmi, and mantras connected with the saumya forms of Bhagavati Jagadamba — an Ashtottar Shatanam, a mala mantra, whether of Dhanada Lakshmi, of Shri Lakshmi, the Mahalakshmi Ashtakam and so on.

For example, the speaker says, on tomorrow night, on Sharad Purnima, if someone is doing japa of a mantra connected with Bhagavan Krishna, a mantra connected with Bhagavati Lakshmi, or mantras connected with those forms of Bhagavati Jagadamba which are saumya — let it be an Ashtottar Shatanam, let it be a Mala Mantra, whether of Dhanada Lakshmi or of Shri Lakshmi, the Mahalakshmi Ashtakam and the rest — then all of these are what you would be doing, endowed with the Lakshmi tattva.

Do Mahakali and Aghor Kali carry Shri tattva?

Asked in effect whether Bhagavati Mahakali or some other shakti such as Aghor Kali is devoid of Shri tattva, the speaker answers that no, their tattva is of a different kind — it is endowed with aghor tattva. Their subject is separate, and he puts it plainly: an ordinary householder person cannot accept those tattvas.

So if you wish it of Bhagavati, the speaker says — Bhagavati Mahakali or some other shakti, Aghor Kali and the rest, that she is devoid of Shri tattva — no. Their tattva is of a different kind. It is endowed with Aghora tattva, with aghor tattva. Their subject is a different one. Understand it in this way, he says: an ordinary householder person cannot accept those tattvas.

What do the saumya forms give when worshipped on this night?

The forms that are saumya, that are paushtik, that are givers of dhan and dhanya, whose very appearance makes one feel that this form is a bestower of peace — if japa of mantras connected with such forms is done tomorrow, the speaker says, they increase our pushti and tushti, bestow dhan-dhanya, remove destitution and make prosperity long-lasting. It is for this reason too that the night of Sharad Purnima becomes exceedingly distinctive in itself.

But those forms which are saumya, which are paushtik, which are the very forms that bestow dhan and dhanya upon us — such that on seeing them one feels that this form is a bestower of peace — if japa of mantras connected with such a form is done on tomorrow's day, the speaker says, then they are increasers of pushti for us, increasers of tushti, bestowers of dhan and dhanya, removers of destitution, and makers of prosperity into something long-lasting. So the night of Sharad Purnima becomes exceedingly distinctive in itself for this reason as well.

What does it mean that the Moon rains amrit on this night?

Where it is said that on the night of Sharad Purnima the Moon rains amrit, the speaker says, know this: if at a divine place, at a mandap-vihin place — meaning a place where there is no roof — you sit and do japa of your ishta mantra, then that mantra too becomes equal to amrit.

And where it is said that on this night, on the night of Purnima, on the night of Sharad Purnima, the Moon rains amrit — then know this, the speaker says. If at some divine place, at a mandap-vihin place, wherever there is no roof — mandap-vihin means where there is no roof — if you sit at such a place and do japa of your Ishta Devata's mantra, then that mantra too becomes equal to amrit.

Does every mantra carry the Moon's attracting energy?

There is no mantra at all in which the attracting energy of Chandradev is absent, the speaker says — in every mantra there is attracting energy, attraction certainly occurs. And if the japa of that mantra is done while looking at Chandradev, or seated at such a place where the raining of his chandra ras occurs, then your mantra too becomes exceedingly strengthened.

Now there is no such mantra at all in which the attracting energy of Chandradev is not present, the speaker says. In every mantra there is attracting energy; attraction certainly occurs. And if the japa of that mantra is done while looking at Chandradev, or seated at such a place where the raining of his chandra ras takes place, then your mantra too becomes exceedingly strengthened.

What is the vidhi for the kheer kept out on Sharad Purnima?

The current belief, as the speaker states it, is that at night kheer made of cow's milk should be kept on the roof in a silver bowl, covered with a red cloth; and in the morning at dawn, after snan and pujan, everyone should eat it in the form of prasad. If you are a sadhak and do a thing of this kind, he says, it is even more excellent, because this is special.

And along with that, the speaker says, there is this belief, this matter that has been stated: that at the time of night, kheer made from cow's milk should be kept on the roof in a silver bowl. Covered over with a red cloth. And at the time of morning, at the time of dawn, having done snan and pujan and the rest, it should be eaten by everyone in the form of prasad. So if you are a sadhak and you do a matter of this kind, then this is even more excellent, because it is special.

Why is the kheer covered?

The covering, the speaker says, is only for this reason — so that no insects or moths and the like get into it. This too becomes exceedingly special in itself.

The covering is only for this reason, the speaker says, that no kind of insect or moth and the like should get into it. So this too becomes exceedingly special in itself.

What is done with khappars on the Sharad Chandra night?

Always keep in memory, the speaker says, that in the tantra paddhati there is an art of offering the khappar, from the ordinary khappar up to the special khappar. On the night of Sharad Chandra — tomorrow being Sharad Purnima — for all the daivik khappars and all the sattvik khappars, and especially in matters connected with a kshetra and with bhagatvaal and the like, people certainly take up the subject of khappar siddhi. There are several such regions where you will find that khappar siddhi is done on this very night.

And always keep one thing in memory, the speaker says: the art of offering the khappar which exists in the tantra paddhati, from the ordinary khappar up to the special khappar. On the night of Sharad Chandra — tomorrow is Sharad Purnima — for all the daivik khappars, or all the sattvik khappars there are, and especially in those matters that are connected with a kshetra and with Bhagatvaal and so on, people certainly take up the matter of khappar siddhi in this. There are several such regions in which you will find that they will do khappar siddhi on this very night. This is their special work.

What is khappar siddhi at this time used for?

The khappar siddhi done at this time, the speaker says, is especially for the taking down of any kind of disease, for strengthening a sick person, and for the sake of the capacity to remove illness.

And this khappar siddhi which is done at this time, the speaker says, is especially for the sake of taking down any kind of rog, and for strengthening a person who is ill — for the sake of the capacity of rog-haran, the removal of disease.

Which mantras are most used in this work?

The greatest use in this, the speaker says, is of the Mahamrityunjay mantra as it runs in bhagatvaal — in the Sabar, the Sabar Mahamrityunjay, which he calls a very different matter. Nathpanthi mantras also occur in it, and people perform the jagran of those.

In this, the speaker says, the greatest use is of the mantra and the rest that runs in Mahamrityunjay bhagatvaal — you will see that it is in the Sabar, the Sabar Mahamrityunjay. So that is a very different matter. Nathpanthi mantras also occur in it, and people perform the jagran of those in this.

What is the dharan mantra, and how is it made siddh?

Village people have a very current mantra connected with rog-haran, the speaker says, called dharan baithana — for when someone's navel has slipped. On the night of Sharad Purnima people make it siddh upon small clay sakoras, or upon a bowl of phula, which is a metal. Then they merely recite over that bowl and, as soon as the dharan — that is, the navel — has slipped, they sit there and blow the mantra, and the dharan seats itself.

Village people, the speaker says, have a very current mantra and the like connected with rog-haran, called the seating of the dharan. If someone's navel has slipped. On the night of Sharad Purnima people make it siddh upon small small clay sakoras. Again, upon the vessel which is of phula — phula is a metal — they make it siddh upon a bowl of that. And then merely reciting over that bowl, as soon as the dharan, that is, the navel, has slipped, they sit there and blow the mantra upon it, and the dharan seats itself.

Are these prayogas restricted to this one night?

Prayogas of this kind will be done on this very night, the speaker says — on the night of Sharad Purnima alone; in one night it becomes siddh for them. There are also many such mantras in which, if animals are suffering some disease, mantras of this kind are used to set them right. And among those who perform sadhanas of a high order too, mantras connected with rog-haran are special.

So a prayoga of this kind will be done on this very night, the speaker says. It will be done on the night of Sharad Purnima alone. In a single night it becomes siddh for them. And there are also many such mantras in which, if the animals — those that are livestock — are suffering some disease and the like, mantras of this kind are used to set them right. And among those who perform sadhanas of a high order too, mantras connected with rog-haran and the rest are special.

Where should the Vaidyanath and Mahamrityunjay mala mantras be made siddh?

The mala mantra of Baba Vaidyanath and the mala mantra of Bhagavan Mahamrityunjay, the speaker says, are to be made siddh by sitting on this night near a Shiva temple — and especially such a Shiva temple where Nandi ji is outside in a mandap-vihin area, especially if it is an old temple. The art is to sit beside Nandi ji and make them siddh.

The mala mantra and the rest of Baba Vaidyanatha, the mala mantra and the rest of Bhagavan Mahamrityunjay — these, the speaker says, are made siddh by sitting on this night near a Shiva temple. And especially such a Shiva temple where Nandi ji is outside, in a mandap-vihin area, and especially if it is an old temple. The art is to sit beside Nandi ji and make them siddh.

The granthas set down the distance in dhanush to sit and the manner of the trataka on Shiva

All of this you will also come to know from the granthas when you study, the speaker says — in what manner the vidhi was stated, within how many dhanush one is to sit, and in what manner it is to be done while looking at Shiva ji and performing trataka.

All of this you will also come to know from the granthas when you study, the speaker says. In what manner the vidhi had been told: within how many dhanush one is to sit, and in what manner, looking at Shiva ji and performing Trataka, it is to be done.

What is done when a mantra will not become siddh?

When mantra siddhi is not occurring, the speaker says, ten kinds of vidhan have been stated for it — the listener will have read of them in many granthas and heard of them too: that by performing this and this kind of vidhan the removal of mantra dosha is effected, and by that the mantra becomes siddh.

Apart from this, the speaker says, when we go further — as when mantra siddhi is not occurring — then ten kinds of vidhan will have been stated in that connection. You will have read of them in a great many granthas as well, and will also have heard, that by performing such and such a vidhan the removal of mantra dosha is effected, and from that the mantra becomes siddh.

What is the remedy when nothing at all is working?

Supposing our misfortune is very greatly strong, the speaker says — it is not happening, we are doing it but it is not occurring — then in such a situation, on the night of Sharad Purnima, sit near the temple of Shiva ji, first offer that mantra to Shiva ji, and then, having darshan of Chandradev, do it while performing a trataka, so to speak.

Suppose we take it, the speaker says, that our misfortune is very greatly strong. It is not happening. We are doing it, but it is not happening. Then in such a situation, on the night of Sharad Purnima, sitting near the temple of Shiva ji, you will first offer that mantra and the rest to Shiva ji. And then, having darshan of Chandradev, doing a Trataka — to put it one way.

The bhavana is that the mantra stands written inside Chandradev, awakening overnight

The bhavana in that mantra, the speaker says, is that within Chandradev, inside him, that mantra stands written. And so long as Chandradev is visible, if japa of that mantra is done, then that mantra, having awakened over the course of the night, becomes a giver of fruit with immediate effect.

And the bhavana of that mantra, the speaker says, is this: that inside Chandradev, within him, that mantra stands written. And so long as Chandradev is visible, if the japa of that mantra is done, then that mantra, having become awakened over the whole night, becomes a giver of fruit with immediate effect.

Without the capacity to balance, such trataka japa raises the kama, krodha and hunger vikaras

One thing also happens in this, the speaker warns: when japa of a mantra is done in this manner, performing trataka, and the capacity to balance is not there, then the person's vikaras connected with kama and krodha, or vikaras connected with hunger, increase very greatly. He calls this a side effect. For this reason it is mostly done only by those who already have yoga abhyas and the rest, or who know beforehand that this will happen and how it is to be controlled.

But one thing also happens in this, the speaker says: that when japa of a mantra is done in this manner, performing trataka, and the capacity to balance is absent — then the person's vikara connected with kama and krodha, or his vikara connected with hunger, increases very greatly. This is a side effect. So for this reason it is mostly those people alone who do it who already have yoga abhyas and the rest, or who know the matter — that yes, brother, if we do it this will happen, so in what manner are we to control it.

The Vindhya kshetra and the bank of the Ganga are where this is commonly done

The Vindhya kshetra is entirely full of it, the speaker says — empty ground is available in plenty there, so people do it comfortably, and much matter arises afterwards too, people saying they did it and such a thing happened, so they had to give it up. He calls it a matter of experience. It is also done sitting on the bank of the Ganga.

In the Vindhyachal kshetra, the speaker says, it is entirely full. Empty ground is found there in plenty. People do it comfortably, and then a great deal of matter also arises. They say: oh brother, we did it and such a thing happened, so afterwards we had to leave it off. This too is a matter of experience. It is done sitting on the bank of Ganga ji as well.

What is done with upadeva category shaktis on these nights?

In just the same way, the speaker says, for the shaktis of the upadeva category, the night of Diwali and all these nights serve for awakening those upadevas that are somewhat saumya — which will be used for raksha and the like, or used to obtain information about someone, or used for the sake of pacifying some ugra shakti.

In just the same way, the speaker says, as regards the shaktis of the Upadevata category — for them the night of Diwali and all these nights that there are. Especially for awakening those upadevas which are somewhat saumya. Those which will be used for raksha and the like, or used for taking information about someone, or used for the sake of pacifying some ugra shakti.

Can a fierce shakti worshipped in a house be made saumya?

Many people say that such and such a shakti is worshipped in their house and that they do not wish to give her that kind of puja but want her to become saumya, the speaker says. On this night the attempt to placate them is made at the ghat of Ganga ji, giving them an oath there. This, he says, is the whole subject of bhagatvaal; the attempt is made.

A great many people say, do they not, that such and such a shakti is worshipped in our house, the speaker says. We do not wish to give her this kind of puja; we wish that she should become saumya. So on this night the attempt to placate them is made at the ghat of Ganga ji, giving them an oath and the rest there. This is the whole subject of Bhagatvaal. This attempt is made.

In which months is such placating done?

Shravan, Ashadh, and third comes Sharad, the speaker says. It will not be done in Kartik — in Kartik the matter of placating is not able to occur. All these times are put to good use, and in all these times these things run in this manner.

Shravan, Ashadh, and the third is Sharad, the speaker says. They will not do it in Kartik. In Kartik the matter of placating is not able to come about. So good use is made of all these times. In all these times these things run in this manner.

What naivedya must be offered when a paushtik mantra is made siddh now?

Whatever kind of mantra siddhi you are doing, the speaker says, the greatest care to be taken is this: if the mantra is pushtikar and you are performing its siddhi at a divine tantrokta parva kaal such as Sharad Purnima, then certainly offer the naivedya of kheer made from cow's milk to the deity concerned.

Now in these there comes one further matter, the speaker says: that whatever kind of mantra you may be performing the siddhi of, the greatest care in them has to be taken of this — if the mantra is pushtikar, and you are performing its siddhi at a divine tantrokta parva kaal such as Sharad Purnima, then to the deity concerned certainly offer the NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. of kheer made from the milk of the cow.

A white lotus mala is offered to the ishta, whichever deity it is — Lakshmi being a separate matter

If you do this, the speaker says, whether you are doing it for Shiva ji, for Hanuman ji, or for any other deity — and if for Lakshmi ji, then that is a different matter altogether. One further special thing: if a garland of white lotus can be obtained for your ishta aradhya whose mantra you are doing japa of, and if not, then whatever garland of lotus flowers can be obtained, and you offer it, then the grace of that deity is certainly obtained by you.

If you do this, the speaker says, whether you are doing it for Shiva ji, doing it for Hanuman ji, or doing it for any other deity — and if you are doing it for Lakshmi ji, then the matter is altogether different. Now one further special thing in that: if for your Ishta Devata and aradhya, whose mantra you are doing japa of, a garland of white lotus can be obtained — and if not, then whatever garland of lotus flowers can be obtained — if you offer that to them, then certainly the grace of that deity is obtained by you.

What happens even if the mantra siddhi does not come about?

Let mantra siddhi occur or not occur, the speaker says, but the grace of that deity certainly comes about; the path ahead opens for you. And if some known or unknown offence is being committed by you in that siddhi — you may possibly be committing some offence — then for the sake of the removal of that dosha too they show the way, through dreams and the like.

Let mantra siddhi occur or not occur, the speaker says, but the grace of that deity certainly comes about. The path ahead opens up for you. And if some known or unknown offence is being committed by you — it is possible you may be committing some offence in that siddhi — then for the sake of the removal of that Dosha as well they display the path, through dreams and the like.

Is this night good for Swapna Varahi and Swapneshwari Durga?

On the subject of dreams, the speaker says, for those people who do japa of the mantras of Swapna Varahi, Swapneshwari Durga and the rest, or who wish to make them siddh, this is a divine period. Proper procedural knowledge should be there. If japa of mantras of this kind is done during the night, then the siddhi of these mantras too occurs most swiftly on this night.

One further matter from the dream, the speaker says: those people who do japa of the mantras of Swapna Varahi, Swapneshwari Durga and the like, or who wish to make them siddh — for them this is a divine period. Yes, proper procedural knowledge should be there. So if japa of mantras of this kind is being done in the night time, then the siddhi of these mantras too occurs most swiftly on this night.

Is staying awake compulsory for mantra siddhi on this night?

One thing in this is exceedingly compulsory, the speaker says, if you are proceeding with mantra siddhi: one has to do jagran, that is, to stay awake through the whole night. Who is awake — it will only be done by staying awake all night; if you went to sleep, then it is gone.

But one thing in this is exceedingly compulsory, the speaker says, if you are going forward with regard to mantra siddhi. And that is that one has to perform jagran, that is, to remain awake the whole night. Who is staying awake? It will happen only by staying awake through the whole night. If you went to sleep, then it is gone.

What is supreme in Shri kula on this night?

Turning to which shaktis move most swiftly, and looking at Shri kula before Kali kula, the speaker says that in Shri Vidya the archan of Bhagavati and of the Shri Yantra is supreme of all. Whether you are of Bhagavati Bala, of Bhagavati's Panchadashi, or of Bhagavati's Shodashi — in whichever your diksha occurred — if you are initiated and know the chakrarchan procedure properly.

Now they come to which shaktis move very swiftly, the speaker says, offering this for information only. So it has been said, regarding what is connected with Shri Vidya: looking at the Shri kula before the Kali kula, then in it the Shri Vidya archan, the archan of the Sri Yantra, is supreme of all. So whether you are of Bhagavati Bala, or of Bhagavati's Panchadashi, or of Bhagavati's Shodashi — in whichever your Diksha took place, if you are initiated and you know the procedure of chakrarchan properly.

Where should the chakrarchan be performed?

Perform the chakrarchan in the house, on the roof of the house, in some solitary region where darshan of Chandra dev is occurring, or on a mountain peak, the speaker says. It has been stated that many, many shaktis, being present there, assist in that archan of Bhagavati, take part in it, and give you darshan in subtle form as well.

So in that, if you perform the chakrarchan in the house, perform it on the roof of the house, perform it in some solitary region where the darshan of Chandra dev is occurring, or perform it on a mountain peak and the like — then it has been said that many, many shaktis, being present there, assist in that archan of Bhagavati and take part in it, and in subtle form they give you darshan as well.

The same effect follows from the archan of Shri Vidya's anga vidyas

In exactly the same way, the speaker says, for all the anga vidyas connected with them, connected with Shri Vidya, this same effect of their archan and pujan is obtained.

And in exactly the same way, the speaker says, for all the anga vidyas of theirs, connected with Shri Vidya, that there are — for their archan and pujan too this same effect is obtained.

Where is Kali kula work done on this night?

When you go over to what is connected with the Kali kula, the speaker says, there comes the temple of Shiva ji — the temple of Shiva ji near the shamshaan, a Shiva temple on the bank of Ganga ji, or a Bhagavati devi temple. If it is done at any of those places, then the anubhuti of those divinities occurs.

And when you go over to what is connected with the Kali kula, when you perform what is connected with the Kali kula, then there comes the temple of Shiva ji. The temple of Shiva ji near the Shamshaan, a Shiva temple on the bank of Ganga ji, or a Bhagavati devi temple. If it is done at all those places, then the anubhuti of those divinities occurs.

What is said about Rudragana sadhana?

Taking the example of those who perform Rudragana sadhana — who have done it, who do it, who do japa of the mantras — the speaker says there is one general mantra and one special mantra, and both kinds have been given on the channel. There is no presence of any kind of dosha in them, such that doing this mantra would cause a dosha to arise.

Now in this many further matters will come into your knowledge, the speaker says. For example, suppose we take the people who perform Rudragana sadhana — those people who have done the sadhana of the Rudraganas, who do it, who do japa of the mantras. There is one general mantra, there is one special mantra. Both kinds of matter have been given on the channel. There is no presence of any kind of dosha in them, such that if you do this mantra some dosha will arise.

How is the fierceness of the Rudragana mantra seen?

If the desire is to see that mantra's fierceness in very great measure — to see and know it in an utterly fierce form — then, the speaker says, taking the sankalp properly, if japa of those mantras is done near the temple of Shiva ji on a night of this kind, then somewhere or other, in one form or another, that darshan begins to occur over the night. But how you will then manage the situation after the darshan has been given is your own affair.

But if the desire is to see that mantra's fierceness in very great measure, the speaker says — that it be seen and known in an utterly fierce form — then in that, taking the sankalp properly, if japa of those mantras is done near the temple of Shiva ji on a night of this kind, then somewhere or other, in one form or another, that darshan begins to occur over the course of the night. But the situation after the darshan has been given, how you will then handle it, is your own affair.

A darshan may last two seconds or fifteen minutes, and may not be recognised at all

It may be that we do japa and darshan occurs to us for a mere two or four seconds, they vanish, and we become pleased with that much — or we may become greatly agitated, and may also become frightened, the speaker says. This is our own private matter. It may also be that they give you darshan for ten or fifteen minutes; it may be that you do not recognise them, or it may be that you do. This may be different for everyone.

But the state after the darshan is given — how you will then handle it — is your own, the speaker says. It may be that we do japa and darshan occurs to us for a mere two or four seconds, they vanish, and we become pleased with that much; or we may become very greatly agitated. We may also become frightened. This is our own private matter. It may be that they give you darshan for ten or fifteen minutes. It may also be that you do not recognise them, or it may be that you do recognise them. This subject may be different for everyone.

Can such a shakti give something to the sadhak?

If your punya bal is very great, the speaker says, it may be that they come in some form and begin to give you something, saying take this thing; they may begin to give you something in the form of prasadi. Several such anubhutis occur. So this becomes the sadhak's own private matter — in what manner the guru has nourished them, what knowledge he has given, how one is to recognise, what one is to know.

If your punya bal is very great, the speaker says, then it may be that they come to you in some form and begin to give you something as well — that you take such and such a thing. They may begin to give you something in the form of prasadi. Several such anubhutis occur. So this becomes a private matter for the sadhak. In what manner the Guru has nourished them, what knowledge he has given, how one is to recognise, what one is to know — this becomes the whole subject.

How much japa is done at a shakti peeth on this night?

Taking a small example of how one is to recognise, the speaker recalls their earlier point that on the night of Sharad Purnima shaktis certainly come to all the divine shakti peeths and such ancient temples. So if we go to such a region and do mantra japa — a hundred malas, two hundred malas, or sit all night without counting malas, from nine at night or from eight, and go on doing japa till three or four at dawn, the legs aching, getting up and sitting down again.

Now as to how one is to recognise and know, take a small example, the speaker says. Whenever deva shaktis — as we have just now discussed, that on the night of Sharad Purnima, at all the divine Shakti Peeths there are, at such ancient temples, shaktis certainly and certainly come. So if we go into that region and do mantra japa — a hundred malas, two hundred malas — or sit the whole night and do it without counting malas, that brother, it has to be done all night: we sat down at nine at night, we sat down at eight, and we have to go on doing japa till three or four at dawn. Fine — the legs are aching, we get up, then we sit down again, we do japa.

How will a sadhak know that a shakti has come near?

They will certainly come, and you will come within their notice — that this one is doing japa, the speaker says. But how will you recognise? For the purpose of recognising, it is this: if they come and sit near you, then through gandh. What kind of gandh they will give depends on them, but a gandh will certainly come.

When they come, then you will indeed come into their notice — ah, all right, this one is doing japa, the speaker says. But how will you recognise? For the sake of recognising, it is this: that if they come and sit near you, then it will be through gandh. Now what kind of gandh they will give depends upon them. But a gandh will certainly come.

Can the gandh be unpleasant?

It may be that they begin to give you a very foul kind of smell, the speaker says — in appearance they are very beautiful, they look very fine, but a foul smell is also coming. This too, he says, is a matter of your examination.

A gandh will certainly come, the speaker says. It may be that they begin to give you a very foul kind of smell. In appearance they are very beautiful, they are looking very fine, but a foul smell is also coming. This too is a matter of your examination.

What if a very distorted form comes and sits beside you?

Whether you become irritated at this or become pleased is now your own experience and your guru's knowledge, the speaker says. Many times it happens that things with very distorted faces, things that are unbeautiful to look at, will come in that unbeauty and sit down. Then you become irritated — why has it come and sat here. The buddhi has already been confused at that time. But if the guru has explained beforehand, then after some moments it will certainly come to your attention that this may be a related shakti.

Then whether you become irritated at this thing or become pleased is now your own experience, your guru's knowledge, the speaker says. Many times it happens that things with very distorted faces, things that are unbeautiful to look at, will come in that very unbeauty and sit down. Now you become irritated — oh, why has it come and sat here. The buddhi has already been confused at that time. But if the guru has explained it beforehand, then after some moments it will certainly come to your attention that ah, this may be a related shakti.

What should one do once such a presence is suspected?

Then, while doing mantra japa, look at them, look and look, the speaker says, and they will certainly convey the experience to you that yes, this is so.

Then, doing mantra japa, look at them; look, look, the speaker says. And they will certainly convey the experience to you — that yes, all right.

Which category of shakti usually accompanies a sadhak home?

There are many people who, going into a region of this kind and performing sadhana, find that shaktis come along with them, the speaker says — but at maximum these are shaktis of the upadeva category. Divine shaktis will never come along to that extent. If someone had that kind of capacity the matter would be different, above the subject of lokachar, and such a sadhak would be in the divine category. But the shaktis that come home are mostly those.

There are many such people, the speaker says, who, going into a region of this kind and performing sadhana, find that shaktis come along with them — but at maximum these are shaktis of the Upadevata category. In this, divine shaktis will never come along to that extent. If there were capacity of that kind, then the matter would be altogether different; that is a matter above the subject of lokachar. Then you come into the divine category, if you are that kind of sadhak. But the shaktis that come home are mostly those.

Why are no bandhans used in this kind of sadhana?

The reason, the speaker says, is that in this period, in whatever sadhana you do, you will not use any bandhan. If you do it using a bandhan then that darshan will not occur to you at all — know this too. If you are doing Rudragana sadhana seated with a disha bandhan, seated with an asana bandhan so that no negative shakti may come, you are in your own place correct, not wrong — but then nothing will be seen, and the matter of experience is removed.

What is the reason, the speaker says: that in this period, whatever sadhana you perform, you will not use any Bandhan in it. If you do it using a bandhan, then that darshan will not occur to you at all. Know this too. Now you are doing Rudragana sadhana seated having done a disha bandhan, seated having done an asana bandhan, so that no negative shakti may come. You are correct in your own place, you are not wrong — but then nothing will be seen. Then remove the matter of experience.

Why is a living guru necessary for this?

For this reason a guru in person becomes necessary, the speaker says — so that the guru may explain to you that if we are seated on the asana, we should have the art by which, even sitting without a bandhan, no negative energy will be able to spoil anything of ours. It can frighten, it can terrify, it can produce delusion, but it cannot inflict harm. Now your manobal must be so firm that if they attempt to frighten you it makes no difference to you.

It is for this reason that having a guru in person becomes necessary in this, the speaker says — that the guru should explain and tell you: yes, brother, look, if we are seated upon the asana, then we should have that art whereby even if we sit without a bandhan, no negative energy will be able to spoil anything of ours. It can frighten, it can terrify, it can produce delusion — but it cannot inflict harm. Now your manobal should be so firm that if they attempt to frighten you, it makes no difference to you. Let them do whatever they will do, but it should make no difference to you. And how will that happen? That is possible by the grace of your guru.

Entering such sadhana on motivation alone will not do; a direct guru with his own experience is needed

It is not fully possible by oneself, the speaker says; here the necessity of a direct guru arises, one who has his own experience that such a thing can happen. If you go straight into a sadhana of this kind merely on having listened and become motivated, then a great deal may happen there — a man may even become deranged. So keep it merely as information, and when a worthy guru is found, then attempt a sadhana of this kind.

This is not fully possible by oneself, the speaker says. So here the necessity of a direct guru arises — one who has his own experience that such a thing can happen. Now if, merely on listening and becoming motivated, you go straight into a sadhana of this kind to perform it, then there a great deal of matter may arise; a man may even become deranged. So keep it as information only, and when a worthy guru is found, then make the attempt to perform sadhana of this kind.

What should a householder do at home on this night instead?

For the rest, the speaker says, since in the house the matter is connected with Shri tattva, certainly perform sadhana connected with Bhagavati Lakshmi. Whether you do her mala mantra, do the kavach of Dhanada Lakshmi, do japa of Dhanada Lakshmi, or do a havan and the like. A havan done with paushtik samagri on the day of Purnima, and especially on Sharad Purnima, is exceedingly excellent.

For the rest, the speaker says, since in the house the matter is connected with Shri tattva, certainly perform sadhana and the like connected with Bhagavati Lakshmi. Whether you do her Mala Mantra, do the Kavach of Dhanada Lakshmi, do japa of Dhanada Lakshmi, or do a havan and the rest. A Havan performed with paushtik samagri on the day of Purnima, and especially on Sharad Purnima, is exceedingly excellent.

The night Purnima pujan falls on one night and the morning worship on the day after

Those who wish to do pujan along with a vrat, who wish to do night-time puja, or who wish to take prasad after the night-time puja, will do it tomorrow itself, the speaker says, because the night-time Purnima will be obtained tomorrow alone. Those who have to do morning puja — the puja of Bhagavan Satyanarayan, a sahasrarchan and the like during the day, a havan in the morning — can do it the day after tomorrow.

Now those people who wish to do pujan together with a vrat, who wish to do night-time puja, or who wish after the night-time puja to eat prasad and the rest or to accept other things — they will do it tomorrow itself, the speaker says. Because the night-time Purnima will be obtained tomorrow alone. For the rest, those who have to do the morning puja, the puja of Bhagavan Satyanarayan, a sahasrarchan and the like during the day, a havan and so on in the morning time — they can do it the day after tomorrow. You can proceed with this matter in this manner.

What of Lakshmi yantras and vigrahas already installed in a house?

Along with this comes a further matter, the speaker says: the earlier installation in your house of any kind of yantra connected with Bhagavati Lakshmi, the installation of a kalash, the installation of a Shri vigraha — not necessarily one you set up yourself through Grihastha Tantra, but one your parents may have kept from before. He gives as an example the people who do the puja of Gupt Lakshmi in the Kamakhya kshetra: on the night of Diwali, Lakshmi ji comes out only once in the whole year.

Now along with this one further matter comes, the speaker says: the installation from before, in your own house, of any kind of yantra connected with Bhagavati Lakshmi, the installation of a Kalash and the like, the installation of a Shri Vigreh — not only such as you may yourself have set up through Grihastha Tantra; your mother and father may have kept it from before. As in the Kamakhya kshetra, the people who do the puja of Gupt Lakshmi — this is on the night of Diwali; Lakshmi ji comes out only once in the whole year.

Are there Lakshmi forms beyond the Ashta Lakshmi?

In the same way, the speaker says, in other regions the pujan of other kinds of Lakshmis is also done; besides the Ashta Lakshmi there are forms of other Lakshmis too, and their pujan takes place according to the region. Since this is a night connected with Shri tattva, on this night the vigraha of Lakshmi ji — of silver, of gold, or whatever you may have kept, a gutka and the like — should be seated at night or at dusk in the pujan place, and her abhishek should certainly be done.

In the same way, the speaker says, in other and other regions the pujan of other and other kinds of Lakshmis also takes place. Besides the Ashta Lakshmi there are forms of other Lakshmis too. Their pujan too occurs according to the kshetra. So since this is a night connected with Shri tattva, on this night the vigraha of Lakshmi ji — of silver, of gold, or whatever you may have kept, if you have kept a gutka and the like — should at night or at the time of dusk be seated and made to be present, and in the pujan place her abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. should certainly be done.

Should one recite the Shri Suktam or the Mahalakshmi Ashtakam?

If you wear the yajnopavit, the speaker says, then recite the Shri Suktam and the rest; and if not, then the Mahalakshmi Ashtakam — the Indra-krita Mahalakshmi Ashtak, whose mahatmya he calls wonderful.

If you wear 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., the speaker says, then having recited the Shri Suktam and the rest — and if not, then the Mahalakshmi Ashtakam. The Indra-krita Mahalakshmi Ashtak has a wonderful mahatmya.

For whom is the Indra-krita Mahalakshmi Ashtak said to be meant?

It has been said, the speaker relates, that it is for those whose wealth and property have been carried off, whose Lakshmi has been taken away, whose Lakshmi ji has left them and gone, that the stuti was made by Bhagavan Indra in the form of an ashtak. He quotes it as: "नमस्तेऽस्तु महामाये श्रीपीठे सुरपूजिते। शङ्खचक्रगदाहस्ते महालक्ष्मि नमोऽस्तु ते॥". These are eight shlokas; that was one shloka, and if the stuti of Bhagavati is done through these eight, the shlokas are filled with divinity.

If it has been said that one whose wealth and property have been carried off, whose Lakshmi has been taken away, the speaker relates — whose Lakshmi ji has left them and gone — for them there is the stuti made by Bhagavan Indra in the form of an ashtak: "नमस्तेऽस्तु महामाये श्रीपीठे सुरपूजिते। शङ्खचक्रगदाहस्ते महालक्ष्मि नमोऽस्तु ते॥". These eight shlokas that there are — that was one shloka; there are eight shlokas — if the stuti of Bhagavati is done through these eight shlokas, then these shlokas are filled full with divinity.

How many repetitions of the ashtak are prescribed?

Bhagavati bestows unequalled grace, the speaker says; there is no need for you to do very much. Do a hundred and eight repetitions of the eight shlokas. At the end there will be two or four shlokas — in fact only two — which are the phalshruti; leave those out. Recite the eight of the original ashtak a hundred and eight times.

Bhagavati bestows unequalled grace, the speaker says. There is no need for you to do very much. Do a hundred and eight repetitions of the eight shlokas. At the end there will be four or two shlokas — in fact there will be only two — which are your phalshruti; leave those out. The original ashtak, which is eight, do the paath of those a hundred and eight times.

The more divine form offers a hundred and eight lotuses, roses, white flowers or bilva patra

If you wish to do it in an exceedingly divine manner, the speaker says, take the Shri vigrahas of Bhagavati Lakshmi installed at your home, do their snan, abhishek and shringar, and then — if you have the means — offer with a hundred and eight lotus flowers; if not that, then a hundred and eight roses; if not that either, then a hundred and eight white flowers; and if not even that, then a hundred and eight bilva patra, doing a hundred and eight paths of Bhagavati and offering with each.

If you wish to do it in an exceedingly divine manner, the speaker says, then whatever Shri vigrahas connected with Bhagavati Lakshmi you have kept installed at home — do their snan, abhishek and shringar and the rest. And then, if you have the capacity, offer with a hundred and eight lotus flowers; if the capacity for that is not there, then with a hundred and eight roses; if the capacity for that too is not there, then with a hundred and eight white flowers. And if the capacity even for that is not there, then with a hundred and eight BilvaThe sacred wood of the Bael tree, used as fuel for Havan offerings of ghee and sesame seeds to Lord Shiva during a release ritual. patra and the like — doing a hundred and eight paths of Bhagavati and offering them to her.

How is each offering made during the hundred and eight paths?

Take one lotus flower in the hand, the speaker says, and thereafter, having done one paath of the Mahalakshmi Ashtak, offer it to her; or take a bilva patra and offer it, or do it with a lotus flower, or take a rose petal and offer it, or offer a rose. Doing it in this way, do a hundred and eight paths — Bhagavati bestows special grace.

Take one lotus flower in the hand, the speaker says, and after that, having done one paath of the Mahalakshmi Ashtak, offer it to her. Or take a bilva patra and offer it, or do it taking a lotus flower, or take a petal of a rose and offer it, or offer a rose. Doing it in this manner, do a hundred and eight paths. Bhagavati bestows special grace.

At what hour should this paath be done?

This work has to be done after the rising of the Moon, the speaker says — although moonrise is occurring in the evening itself, do it at least after eight or nine o'clock. If there is a desire to do it at midnight, then do it then.

This work you have to do after the rising of the Moon, the speaker says. Although moonrise is occurring at the time of evening itself, do it at least after eight or nine o'clock. If there is a desire to do it in the middle of the night, then do it then.

Is there danger in doing puja at night?

The speaker addresses the fear people keep seated in the mind — that if we do puja at night a bhoot or pret will take the puja. This is a divine night, he says; these are mahanisha, and in performing pujan on all these maharatris no bhoot or pret has the capacity to take your puja. A personal matter is different — if a bhoot is already seated in your house and is taking the puja you do there, that is another thing. But there is no dosha in performing pujan on these divine nights.

This further fear you keep seated in the mind, the speaker says: that brother, if we do puja at night then a bhoot or pret will take the puja. Sir, it is a divine night. These are mahanisha. In performing pujan in all these, in the maharatri, no bhoot or pret has the capacity to take your puja. The personal matter is separate — that a bhoot is already seated in your house and you are doing puja in the house and the bhoot is taking it; that matter is different. But this fear you keep seated in the mind, that no, night-time puja is not to be done — brother, there is no dosha in performing pujan on these divine nights.

What example does he give of night worship being the norm?

It is night-time puja alone that has the importance, the speaker says. In the region of Bengal, tomorrow's Lakhi puja — Lakshmi ji being corrupted there into Lakhi — will be night-time puja alone, done house by house; a maximum of people do it, in ninety-eight houses out of a hundred, with perhaps two having some compulsion of their own. In the remaining regions, Lakshmi puja falls on the night of Diwali, in the sulos bela.

It is night-time puja alone that has the importance, is it not, the speaker says. In the region of Bengal, tomorrow's Lakhi puja that will occur — Lakshmi ji, becoming corrupted, is called Lakhi there — that Lakhi puja that is going to take place will be night-time puja alone. In it there will be puja in house after house. A maximum of people do it: out of a hundred it occurs in the houses of ninety-eight; two people may have some compulsion of their own not to do it. Otherwise it is house by house — while in the remaining regions, when will the Lakshmi puja take place? On the night of Diwali, in the sulos bela.

When exactly is Kojagari and when is Kali puja?

At that time these people will do Kali puja, the speaker says, and in the whole region of Bengal the Kojagari that will occur tomorrow, the Lakhi puja, will be at night alone. It will be tomorrow itself; it is not going to happen the day after tomorrow, because on the day after there is no Purnima at night.

So at that time these people will do Kali puja, the speaker says. And in the remaining, in the whole region of Bengal, the Kojagari that will happen tomorrow, the Lakhi puja that will happen, will be at night alone. It will be tomorrow itself. It is not going to happen the day after tomorrow — the day after tomorrow there is no Purnima at night.

Must a vrat be kept for the night puja?

You too have to do it tomorrow itself, and at night, the speaker says. Now if you cannot keep a vrat in this, there is no difficulty — go on and eat. Bathe at the time of evening; before performing the pujan do snan and the rest, become pure, become sanctified.

So you too have to do what you are to do tomorrow itself, the speaker says. It is not to be done the day after tomorrow, and do it at night alone. Now in this you cannot keep a vrat — there is no difficulty; go and eat. Bathe at the time of evening. Before performing the pujan, do snan and the rest, become pure, become sanctified.

Which verse is used to purify oneself before sitting?

The speaker gives the verse as: "ॐ अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा। यः स्मरेत् पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः॥". By it, he explains, we remember Bhagavan Pundarikaksha, by whose mere remembrance we may attain purity both within and without, and impurity be removed. Have faith in the name of that Pundarikaksha, that Bhagavan Narayan; understand the mahatmya of that mantra; recite it, sprinkle water, and then sit down and do it.

The verse the speaker gives is: "ॐ अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा। यः स्मरेत् पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः॥". We remember Bhagavan Pundarikaksha, he explains, by whose mere remembrance we may attain purity in both ways, inner and outer, and impurity be removed. So have faith in the name of that Pundarikaksha, in the name of that Bhagavan Narayan; understand the mahatmya of that mantra; having recited that mantra, sprinkle the water, and then sit down and do it. Bring the predominance of bhav here — but do it certainly, do not leave it off.

Where can the Mahalakshmi Ashtak be found?

Do the ashtak certainly, the speaker says, do not leave the ashtak out; it is universally available and its Sanskrit is very easy. Search on the channel — search for "Indrakrit Lakshmi Stotra" and "Mahalakshmi Ashtakam Grih Tantra" written like that on YouTube and it will come; its PDF will also be found, or download it from anywhere on the internet. Do a hundred and eight paths of it without fail.

And if you wish to do something special, then along with the Mahalakshmi Ashtak — certainly do the ashtak, the speaker says. Do not leave the ashtak out. It is universally available and its Sanskrit is very easy. Search for it. It has been given on the channel too — search on the channel as well: write "Indrakrit Lakshmi Stotra" and "Mahalakshmi Ashtakam Grih Tantra" and search on YouTube, and it will come; its PDF will also be found. Or download it from anywhere on the internet. Do a hundred and eight paths of it without fail.

How should a whole family perform this pujan together?

If your whole family together, tomorrow at evening or at night, all bathe and put on auspicious clothing — red, white or yellow, let everyone wear it — the speaker says, then establish the Shri vigraha of Bhagavati Lakshmi upon a chowki and do her archan by the sahasranama.

If your family, the whole family together, tomorrow at the time of evening or at the time of night, all do snan and the rest and put on auspicious clothing — red, white or yellow cloth, let everyone put it on — then establish the Shri vigraha of Bhagavati Lakshmi upon a chowki, and do her ArchanaA short worship offering flowers or Tulsi leaves while reciting a deity's names — such as Their 108 names, taking only two to three minutes. by the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition..

How should the family be seated, and how is the vigraha bathed?

Suppose there are five people in the family — all five may sit comfortably, the speaker says; the only thing to watch is that nobody's face should be towards the south direction. First give Bhagavati her bath and do her shringar. If you do not know the mantras there is no difficulty: bathe her while reciting the Mahalakshmi Ashtak.

Now for example suppose there are five persons in the family, the speaker says; all five may sit comfortably. Only this much is to be watched, that nobody's face should be towards the south direction. First you gave Bhagavati her bath and did her shringar. If you do not know the mantra, there is no difficulty — bathe her while reciting the Mahalakshmi Ashtak.

How is the archan divided among the people present?

After that, seat her upon a high singhasan and clothe her, the speaker says. Now there are five persons, so do her archan with five different substances: for the sahasra archan bring five books, or take PDF printouts in five places — or take out one only, with one person reciting while the others perform the archan.

And after that seat her upon a high singhasan, and put clothing and the rest upon her, the speaker says. Now there are five persons, so do her archan with five different substances. For the sahasra archan, bring five books, or take out PDF printouts in five places; or take out just one, with one person reciting while the rest perform the archan.

Which five substances are used for the archan?

One person should collect the petals of roses, the speaker says — even if the roses cost as much as five hundred rupees out of your pocket. Another should do her archan with some kind of mewa, one with kumkum, one person with haldi, and one person with the petals of the lotus, with lotus flowers, or with bilva.

So let one person take out the petals of roses, the speaker says. If a great deal of money goes on roses, then it may be that five hundred rupees goes from your pocket. Five hundred rupees of roses you can certainly give to your beloved — give it once to Lakshmi ji and see: for a whole lifetime Bhagavati will be established in your kula and will bestow grace; your whole life will be set right. So collect the petals of roses. Let one person do her archan with some kind of mewa; let one do it with kumkum; let one person do it with haldi; let one person do it with the petals of the lotus, with lotus flowers, or with bilva.

How is the sahasranama archan actually recited?

Now one person is doing the paath — "Shri Mahalakshmi" — and everyone together will say "namah" and, with whatever substance each has taken and sat with, perform her archan, the speaker says. "Shri Vishnu Priyayai namah" — everyone says "namah" together and offers again. In this manner do Bhagavati's archan. It becomes divine if you do the sahasra archan of Bhagavati Lakshmi ji, because archan is dear to Bhagavati; to all the forms of Jagadamba, archan is exceedingly dear.

Now one person is doing the paath — "Shri Mahalakshmi" — and everyone will speak together, saying "namah", and with whatever substance each one has taken and sat with, they perform her archan, the speaker says. "Shri Vishnu Priyayai namah" — everyone says it together and offers again. In this manner do Bhagavati's archan. This will become divine if you do the sahasra archan of Bhagavati Lakshmi ji, because archan is dear to Bhagavati; to all the forms of Jagadamba there are, archan is exceedingly dear.

What if one has already eaten before the archan?

If you do the archan on tomorrow night, the speaker says, and you had eaten and drunk — he says it again, there is no difficulty. You had eaten and drunk; do snan and the rest, put on auspicious clothing, let the asana be washed and everything be in good order; now make the sankalp and perform the archan in this manner, having done the smaran of guru and Ganapati, and then do the sahitya archan.

So if on tomorrow night you perform the archan, the speaker says — you had eaten and drunk; he says it again, there is no difficulty. You had eaten and drunk. Do snan and the rest, put on auspicious clothing, let the asana be washed, let everything be in good order. Now make the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., and perform the archan in this manner: having done the smaran of guru and Ganapati, then do the sahitya archan.

How are the hundred and eight paths divided among five people?

Now a hundred and eight paths of the Mahalakshmi Ashtak have to be done, and you are five persons, the speaker says — so divide a hundred and eight by five. If each recites twenty times it becomes a hundred; then for the remaining eight each recites once more, or somebody recites three times, somebody recites more, and the hundred and eight paths are completed. Less paath had to be done and less time was spent, but when the paath is collective its capacity increases.

Now a hundred and eight paths of the Mahalakshmi Ashtak have to be done, the speaker says. You are five persons, so divide the hundred and eight by five. If each does twenty paths it will become a hundred; then eight times more, each doing one more paath, somebody doing three paths, somebody doing more paths — and the hundred and eight paths are done. Less paath had to be done and less time was spent; but when the paath is collective, its capacity increases.

What is the chief item that follows the archan?

After this, the speaker says, comes the most prominent subject — deepdaan. Deepdaan is not to be abandoned. Always keep in memory, under any condition, that if any divine tithi comes in life then deepdaan must certainly be done, whether you do it in the pradosh kaal or in the nisha kaal. So on the night of Sharad Purnima too, let deepdaan certainly take place.

Now after this comes the most prominent subject, the speaker says: Deepdaan. Deepdaan is not to be abandoned. Under any condition. Always keep in memory that if any divine tithi comes in life, then deepdaan must certainly be done. Whether you do it in the Pradosha kaal or do it in the nisha kaal. So on the night of Sharad Purnima too, let deepdaan certainly take place.

How many lamps should be offered, and of what?

As for how much deepdaan is to be done — the number sixteen is exceedingly dear to Bhagavati, the speaker says: the shodashopachar is hers, and the sixteen kalas are exceedingly dear to Bhagavati. So at the time of tomorrow, on the night of Purnima, light at least sixteen lamps of cow ghee; and if cow ghee is not possible, then a lamp of til oil — of what is called meetha tel, of black sesame. Light them certainly at your pujan place, in the name of Bhagavati Lakshmi ji, and offer them to her.

So how much deepdaan is to be done — the number sixteen is exceedingly dear to Bhagavati, the speaker says. The shodashopachar is Bhagavati's; the sixteen kalas are exceedingly dear to Bhagavati. So at the time of tomorrow, on the night of Purnima, light at least sixteen lamps of Gau ghrit; and if cow ghee is not possible, then a lamp of til oil — of what is called meetha tel, of black sesame. Light them certainly at your pujan place, in the name of Bhagavati Lakshmi ji, and offer them to her.

What sankalp is made during the deepdaan?

In the deepdaan, make the sankalp: "O Bhagavati, being always pleased, may you dwell in my kula", the speaker says. If it is possible, light sixteen lamps and then do her sahitya archan at the night hour — that is exceedingly divine.

In the deepdaan, make the sankalp that: O Bhagavati, being always pleased, may you dwell in my kula, the speaker says. If it is possible, then having lit sixteen lamps, do her sahitya archan at that point. If done in the night hour, then it is exceedingly divine.

One or two hours of puja is said to carry Lakshmi's grace through the whole year, repeated at Diwali

This will be a one or two hour puja, the speaker says, but the grace of Bhagavati Lakshmi will go on being obtained by you for the whole year. He prescribes it for the greatest of debts, where no way out is being found. And if you perform this same prayoga again during the five-day Diwali festival, running from Dhanteras up to the Dwitiya tithi, then it is exceedingly excellent.

This will be a puja of one or two hours, the speaker says, but the grace of Bhagavati Lakshmi will go on being obtained by you the whole year through. The greatest of debts, for which no way at all is being found as to how we will get out of it — do this. And if you do this same prayoga today, meaning on Sharad Purnima, and again when the five-day festival of Diwali runs, from Dhanteras up to the Dwitiya tithi — if at that time you do it once more, then it is exceedingly excellent.

Must the whole family do it on all five days?

Do it with the family on any one day, there is no difficulty if everyone cannot do it every single day, the speaker says — but let one person do the five days there as well. Then the grace of Bhagavati certainly comes about, because Bhagavati is archan-priya; archana is exceedingly dear to her. She will bestow grace and find a way out; how she will find it, he says, is her own matter — our work is only to do her archan, and this is not a very expensive thing either.

Do it with the family on any one day, the speaker says; there is no difficulty if everyone cannot do it day after day. But for the rest, let one person do the five days there as well. Then the grace of Bhagavati certainly comes about, because Bhagavati is archan-priya; archana is exceedingly dear to her. She will bestow grace and find the way; how she will find it, we do not know, that is her matter. What is our work? That we must do her archan. And this is not a very expensive thing either.

What is offered when the trouble is debt or money?

When there is debt, or a very great problem connected with money, people ask for something utterly solid so that Bhagavati may bestow grace at once, the speaker says. There are two solid things: first, a time that is exceedingly divine and dedicated to this very form of Bhagavati; and second, this vidhan, which is exceedingly dear to the Mother. And if something more special is wanted, then make kheer of cow's milk mixed with kaju, kishmish and mewa and offer it to the Mother.

So if there is a debt, if a very great problem connected with money is running, people say, do they not, give us something utterly solid, such that Bhagavati bestows grace immediately, the speaker says. There is something exceedingly solid: for one, the time, which is exceedingly divine and is dedicated to this very form of Bhagavati. And second, this vidhan, which is exceedingly dear to the Mother. And if in this too something special is to be done, then mixing kaju, kishmish and mewa and the rest, make kheer in cow's milk and offer it to the Mother.

What does the completed programme for the night consist of?

So the naivedya is done, the sixteen lamps are done, her sahasra archan is done, the paath of the Mahalakshmi Ashtak is done, the speaker says — and if more is to be done, then do the Mahalakshmi mala mantra, not much, just five times. If you do this much, then take the whole time as well: do it from evening up to night.

So one thing became the naivedya, the sixteen lamps became one, her sahasra archan became one, the paath of the Mahalakshmi Ashtak became one, the speaker says. And if more is to be done, then do the Mahalakshmi mala mantra — not much, do it just five times. If you do this much, then take the whole time as well: do it from evening right up to night.

May one break the sitting, and must the lamps stay lit?

If it is not happening in one sitting, get up, the speaker says — get up after making your offering, walk about, then sit again after ten or fifteen minutes and do the next part of your pujan. Only let the lamp remain lit: do not let the lamp go out, let sixteen lamps go on burning continuously. If sixteen cannot be kept burning continuously, then at least two lamps should burn continuously — those of cow ghee.

If it is not happening in one sitting, get up, the speaker says. Get up after making your offering; walk about, then sit again after ten or fifteen minutes and do the next part of your pujan. Only let the lamp remain lit — do not let the lamp go out. Let the sixteen lamps go on burning continuously. If you cannot keep sixteen lamps burning continuously, then at least two lamps should burn continuously; those of cow ghee.

Why does everyone need Shri?

Do this pujan in this manner, the speaker says, because everyone needs Lakshmi ji; Shri is wanted in everybody's life. If Shri will not be obtained by you and by us, then how will pujan and yajna be able to happen without her? All the works of life are to be accomplished by her alone. So take advantage of tomorrow's time in this manner.

Do the pujan in this manner, the speaker says, because everyone has need of Lakshmi ji; Shri is wanted in everybody's life. If Shri will not be obtained by you and by us, then without her how will pujan and yajna be able to take place? All the works of life are going to be accomplished by her alone. So take advantage of tomorrow's time in this manner.

What must an uninitiated person not attempt?

If you are not initiated in some kula parampara, the speaker says, you may have an attraction towards distinctive forms — but if you do not know the prayoga, then do not do it. As an example he names Swarnakarshan Bhairav, whose prayoga they themselves are performing tomorrow, and which they have written out fully in the group.

And if you are not initiated in some kula parampara, the speaker says, then you may have an attraction towards distinctive forms. But if you do not know its prayoga, then do not do it. For example, Swarnakarshan Bhairava. The prayoga of Swarnakarshan Bhairav we ourselves are performing tomorrow, and the whole of it has been told to you; we have written it out in the group as well, that it will be done in such and such a manner.

Is a PDF from the internet enough to perform such a prayoga?

If you do not know it, a book or a PDF is available to you on the internet, the speaker says — but even in that the whole subject has not been given, or performing that subject is not possible for you, as to how and where and what is done; the matter given there is very brief. What is then to be done in it and how is not known. So do not do it, because these shaktis, while being saumya, are also fierce: ugra shaktis walk with them, they are mahashaktis.

If you do not know it, a book is available to you on the internet, a PDF is available, the speaker says — but even in that the whole subject has not been given. Or performing that subject is not possible for you: how, where, what is done. There the matter is given only in very brief. Then what is to be done in it and how is not known. So do not do it — because these shaktis, along with being saumya, are also ugra. Ugra shaktis walk along with them. They are mahashaktis.

The group anushthan covers Swarnakarshan Bhairav with his anga vidyas and Swarnakarshan Ganapati

If you do not have the adhikar for it — that is, your guru has not taught or told you this — then do not do a prayoga of this kind, the speaker says. If you wish, you may join in the anushthan. The anushthan of Swarnakarshan Bhairav will take place tomorrow night, but not of him alone: along with all his anga vidyas. Swarnakarshan Bhairav is only what is written in the main; Swarnakarshan Ganapati will also be there along with him.

So if you have not obtained the adhikar for this — that is, your guru has not taught and told you this — then do not do a prayoga of this kind, the speaker says. If it is your wish, you may join in it; it is not that an anushthan of crores of rupees is happening. The anushthan of Swarnakarshan Bhairav will take place tomorrow night, but it is not happening of him alone — along with all his anga vidyas. Swarnakarshan Bhairav has only been written in the main; Swarnakarshan Ganapati, who also exists, will be there along with him.

The Ashtalakshmi and Bhagavati Dhanada are included alongside

If you have ever heard of it, that is good; otherwise search and you will certainly find the PDF, the speaker says — but do not do the main subject without the guru's adesh. Along with that there is the Ashtalakshmi, who are prominent, and Bhagavati Dhanada; the original form of Bhagavati Dhanada, whose anushthan and the like had taken place in an earlier age as well.

If you have ever heard of it, then it is good; otherwise search, and you will certainly find the PDF, the speaker says. But do not do the main subject without the guru's adesh. And along with that, the Ashtalakshmi who are prominent, and Bhagavati Dhanada — that original form of Bhagavati Dhanada whose anushthan and the like had also taken place in an earlier age.

Should joining the group anushthan replace one's own home practice?

All of this will take place tomorrow, and you may join in if you wish, the speaker says — but what has to be done at home by yourself is not to be abandoned. By yourself do the Mahalakshmi Ashtak, the sahasrarchan of Lakshmi ji, or the sahasrarchan of Lakshmi Narayan; do it with Ganapati ji, or do it independently of Bhagavati alone. But do the sahasrarchan; and even if that too is not possible, then certainly do a hundred and eight paths of the Mahalakshmi Ashtak and offer them to her.

So all of this will take place tomorrow; you may join in it if you wish, the speaker says, but what has to be done at home by yourself is not to be left off. By yourself do the Mahalakshmi Ashtak, do the sahasrarchan of Lakshmi ji, or the sahasrarchan of Lakshmi Narayan; do it together with Ganapati ji, or do it independently, only of Bhagavati. But do the sahasrarchan — and even if that is not possible, then certainly do a hundred and eight paths of the Mahalakshmi Ashtak and offer them to her.

What should someone already reciting a Lakshmi text do?

If you have been doing the paath of Dhanada Lakshmi from before, or the paath of the Dhanada kavach, or the paath of Bhagavati's mala mantra, the Lakshmi mala mantra and the like, then offer through that as well, the speaker says: bring a hundred and eight bilva leaves and do the Mahalakshmi mala mantra a hundred and eight times. Tomorrow is Wednesday, so there is no difficulty — you can comfortably pluck bilva patra. Recite over them, offer the bilva patra, and make kheer and offer it.

If from before you have been doing the paath of Dhanada Lakshmi, the paath of the Dhanada kavach, or you are doing the paath of Bhagavati's mala mantra, the Lakshmi mala mantra and the rest — then offer through that as well, the speaker says. Bring a hundred and eight BilvaThe sacred wood of the Bael tree, used as fuel for Havan offerings of ghee and sesame seeds to Lord Shiva during a release ritual. leaves; the Mahalakshmi mala mantra a hundred and eight times. Tomorrow is Wednesday, so there is no difficulty — you can comfortably pluck bilva patra. So recite over them and offer the bilva patra. And make kheer and the rest and offer it.

Is a vrat compulsory if one is doing a havan?

If you are going to do a havan, if a vrat-havan is to be done tomorrow, then the vrat will have to be kept, the speaker says. Yes, after the havan you may go on and take anna — that is a separate matter. If you keep a full vrat that too is good, there is no harm; do your paran the next day. But if you keep the vrat and wish to do the havan, then keep the vrat.

If you are going to do a havan, if a vrat-havan has to be done tomorrow, then indeed the vrat will have to be kept, the speaker says. Yes, after the havan you may go on and accept anna; that matter is separate. If you keep a full vrat, then too it is good, there is no harm; do your paran on the next day. But if you keep the vrat and wish to do the havan, then keep the vrat, and then how the havan is to be done.

Which mantra and how many ahutis for the Lakshmi havan?

Two samagris are exceedingly wonderful for Bhagavati Lakshmi ji, for a paushtik havan, the speaker says. Whether you wish to do the Mother's night-time havan by the satnam, or wish to do a ten-mala havan by one of her beejaksharas, or wish to do it by some mantra of Bhagavati's Mahalakshmi Ashtak — whether a hundred ahutis are to be given or a thousand — in the samagri, in the paushtik samagri, keep panchmewa.

Two samagris are exceedingly wonderful for the havan for Bhagavati Lakshmi ji, the speaker says. For a paushtik havan. If you wish to do the Mother's night-time havan by the satnam, or wish to do a ten-mala havan by one of her beejaksharas, or wish to do it by some mantra of Bhagavati's Mahalakshmi Ashtak — her havan, whether a hundred ahutis are to be given or a thousand ahutis are to be given — then in the samagri, in the paushtik samagri, keep panchmewa.

What are the first havan materials prescribed?

Mixing panchmewa into kheer and mixing in ghee, mixing in cow ghee, give the ahuti from that — it is exceedingly excellent, the speaker says. If there is bilva wood, samidha of the bel tree, and cow-dung kanda, let these be used as samidha, and let agni be invoked properly. The whole vidhi vidhan has already been broadcast on the channel two years ago, and he repeats the reminder for those who are new.

Mixing panchmewa into the kheer, and mixing in ghee, mixing in cow ghrit, give the Ahuti from that — it is exceedingly excellent, the speaker says. If there is bilva wood, samidha of the bel tree, and cow-dung kanda, let this be used in the form of samidha, and let agni be invoked properly. The whole vidhi vidhan has already been broadcast on the channel; two years have passed, but he reminds them again and again — brother, if you have to do it and you are new and may be listening, you will find it on that same channel; they have shown it live.

What is done before the ahutis are given?

Having done agni sthapan and the rest, having done the panchabhuta sanskar, and having properly taken out the kravyad amsha, the speaker says, when in the divine auspicious agni, in the varad agni, you give the ahuti of kheer, of cow ghee and of guggul in the name of Bhagavati Mahalakshmi, then the most divine effect is obtained.

So having done agni sthapan and the rest, having done the panchabhuta sanskar, and having properly taken out the kravyad amsha, the speaker says — when in the divine auspicious agni, in the varad agni, you give the ahuti in the name of Bhagavati Mahalakshmi, of kheer, of cow ghrit, of guggul and the rest — then the most divine effect is obtained.

In which vessel must madhu be kept for the ahuti?

If you wish to do something more special than that, then keep madhu — only madhu, the speaker says. Keep the madhu in a steel bowl, or else in a brass bowl. Do not keep it in copper, take care of this, when the ahuti is to be done with madhu.

If you wish to do something more special even than that, then keep madhu, the speaker says. Only madhu. Keep the madhu in a steel bowl, or else in a brass bowl. Do not keep it in copper — take care of this — when the ahuti is to be done with madhu.

Why must copper not be used for Bhagavati Lakshmi?

And whenever any sweet substance is made, kheer and the like, that too is not to be kept in copper for the ahuti of Bhagavati Lakshmi, the speaker says. When it is of Aghor Lakshmi, then a copper vessel is used. Take care of this for the ahuti.

And whenever any sweet substance is made, kheer and the like as well — that too is not to be kept in copper and used for the ahuti of Bhagavati Lakshmi, the speaker says. When it is of Aghor Lakshmi, then a vessel of copper is used. Take care of this for the ahuti.

Which vessels are used for the paushtik forms?

The vessel in which we keep the collection for the ahuti — the copper vessel will be for Aghor Lakshmi and the rest, for those forms of Bhagavati Lakshmi that are ugra, the speaker says. But for the paushtik forms keep brass, keep phula, or keep silver if you wish; steel will also do. And if there is nothing else, then keep it in the plate made of leaves, of palash leaves; that will do.

The vessel we have kept for the ahuti — that is, the one in which we have made the collection — the copper vessel will be for Aghor Lakshmi and the rest, the speaker says. It will be for those forms of Bhagavati Lakshmi that are ugra in nature. But for the form that is paushtik, in that keep brass, keep phula; if you wish to keep silver then keep it; keep steel, it will do. And if there is nothing at all, then keep it in the one made of leaves, of palash leaves — that will do.

Of what should the sruva be made?

In the sruva that is used for making the ahuti too, if it is possible, keep brass, the speaker says — then it is exceedingly excellent. Then, when you make the ahuti, you will make the ahuti with ghrit again; you will make the ahuti mixing kheer and ghrit together. That is the first of the two.

In the sruva that is used for making the ahuti as well, the speaker says, if it is possible then keep brass; then it is exceedingly excellent. For the rest, when you make the ahuti — again you will make the ahuti with ghrit; you will make the ahuti mixing kheer and ghrit together. So that became the first one.

How is the madhu ahuti performed?

When the ahuti is to be done with madhu, madhu is not to be used alone, the speaker says — it will not be done with madhu only. Take a hundred and eight or a thousand and eight bilva leaves, dip them one by one in the madhu, and give a hundred and eight ahutis with them. Ghee is not to be mixed into the madhu.

When the ahuti is to be done with madhu, then the madhu is not to be done alone; we will not do it with madhu only, the speaker says. A hundred and eight or a thousand and eight bel leaves, bilva patra — dipping them, dipping them in the madhu, then give a hundred and eight ahutis with them. Ghee is not to be mixed into the madhu only.

What if the fire keeps going out during the madhu ahuti?

It may certainly be that one person makes the ahuti of ghrit while another goes on putting the bilva patra into the madhu, the speaker says. And if you are making the ahuti alone, the agni will keep going out again and again when you make the ahuti with madhu — so in between you may also make ahuti with ghrit and the like, but that will be independent; it will not be mixed into the madhu. Keep care of this in the matter of Bhagavati Lakshmi ji.

Yes, it may certainly be so, the speaker says, that another person makes the ahuti of ghrit while one person goes on putting the bilva patra into the madhu. And if you are making the ahuti alone — in making the ahuti alone, the agni will go out again and again when you make the ahuti with madhu. So in between you may also make ahuti with ghrit and the rest, but that will be independent; it will not be done mixed into the madhu. Keep care of this thing in the matter of Bhagavati Lakshmi ji.

More special samagris enter only once mantra diksha has been taken

And if you have to do something more special, the speaker says, then mantra diksha and the rest come into it; then somewhat more special materials are used in it. But these two are supreme in themselves, and by them the unequalled grace of Bhagavati Lakshmi is obtained by you. You can use this if you are doing a havan and the like.

This is done, the speaker says. And if something more special has to be done by you, then in that there is mantra Diksha and the rest; then somewhat more special materials are used in it. But these two are supreme in themselves; by them the unequalled grace of Bhagavati Lakshmi is obtained by you. You can use this, if you are doing a havan and the rest.

What is done with the ash after the havan?

After the havan, when the purnahuti and the rest have taken place, the ash of the havan that remains — after the fire has cooled — should certainly be collected in some small kalash of yours, the speaker says, and kept at that place, wherever it is that you keep your money and the like. It will be exceedingly excellent. In this manner, he says, you should take the benefit of Sharad Purnima.

After doing the havan, when the Purnahuti and the rest is done, then this ash of the havan that will be present — after you have completed the havan, when the ash becomes cool from the fire — then certainly collect it and put it in some small Kalash of yours, and keep it collected at that place where you keep your money and the like. It will be exceedingly excellent. In this manner you should do it; in this manner you should take the benefit of Sharad Purnima.

How long after a death in the family before sadhana may begin?

Asked how many days after the terahvin has ended one should begin some sadhana if a death has occurred in the family, the speaker answers: do it after a sava mahina. Do it only after forty-five days have passed — that is more excellent.

Taking questions, the speaker is asked: if a death has occurred in the family, then after the terahvin is finished, after how many days should one begin some sadhana. Do it after a sava mahina, he answers. Do it only after forty-five days have passed. Then it is more excellent.

How is the Chaturthi vrat kept?

Asked to explain how the Chaturthi vrat is kept, the speaker says it is to be kept the whole year through — Chaturthi meaning Ganapati ji's. In Chaturthi, he adds, the matter connected with Chandra dev must also be looked at and taken into account.

Asked to explain how the Chaturthi vrat is kept, the speaker says it is to be kept the whole year through. Chaturthi, that is, of Ganapati ji. All right, he says. In Chaturthi, then, the matter connected with Chandra dev is also to be looked at and taken into account.

How does a Ganapati dosha attach?

Asked how a Ganapati dosha attaches, the speaker refers the questioner to an existing live, the Chor Ganapati video, in which the whole subject connected with vinayak dosha has been told — how a vinayak dosha attaches and how its removal is done. Small children too, he says, get the dosha.

Asked how a Ganapati dosha attaches, the speaker replies that there is already a live for it — the Chor Ganapati video. In it the whole subject connected with vinayak dosha has been told: how a vinayak dosha attaches, and in what manner its removal is performed. Small children also get the dosha, he says.

How is a panchayatan formed with Dakshineshwari Kali?

On the form of Dakshineshwari Kali ji, the speaker says that as regards a panchayatan the very first question is whether Bhagavati Dakshineshwari is your kuldevi or not. If she is the kuldevi, then according to that, who else is worshipped — and then a pinda-sahit panchayatan of theirs will be formed. And if it is not so, then Ganapati ji, Batuk Bhairav ji, a shivling, and along with them Narayan: the place of all of these will remain, especially.

If you then go into the form of Dakshineshwari Kali ji, the speaker says — see, as regards a panchayatan, the very first matter is this: is Bhagavati Dakshineshwari your Kuldevi or not? If she is the kuldevi, then according to that, who else is worshipped? Then a Panchayatana of theirs will be formed, together with the pinda. And if not so, then Ganapati ji, Batuk Bhairav ji, and a shivling, and along with them Narayan — the place of all of these will remain, especially.

When should those who do the morning kul shakti pujan do it?

Those who perform the pujan of the kul shaktis in the morning time on Purnima, the speaker says, are to do it the day after tomorrow. The morning puja is the day after tomorrow.

Those who perform the pujan of the kul shaktis in the morning time on Purnima, the speaker says — for them it is tomorrow, meaning the day after tomorrow. The morning puja is the day after tomorrow.

What is allowed for those with a health condition?

On account of a health condition, the speaker says, there is full exemption. Then do it in whatever way you can manage; there is no difficulty. If your hands and feet are not giving proper support, then you may do your japa in whatever manner seems proper to you.

See, on account of a health condition, brother, there is full exemption, the speaker says. Then do it in whatever way you can manage. There is no difficulty. If your hands and feet are not able to give you proper support, then in whatever manner seems proper to you, in that manner you may do your japa.

A Mahalakshmi kalash and a new Swarnakarshan Bhairav kalash are being prepared for Dhanteras and Diwali

A more special kalash will be made for Dhanteras and Diwali this time, the speaker says. The Mahalakshmi kalash they have already given on the channel — those who wish to install a Mahalakshmi kalash may look at it, the vidhi vidhan has been told and they can do it themselves. This time an attempt is being made to establish the Swarnakarshan kalash, the Swarnakarshan Bhairav kalash; they had thought to begin from tomorrow, but one or two materials will not be available immediately, so it will be made from Dhanteras.

A more special kalash will be created for Dhanteras and Diwali this time, the speaker says. The Mahalakshmi kalash they have already given on the channel; those who wish to install a Mahalakshmi kalash may see in it that the vidhi vidhan has been told — you can do it yourself. Now this time an attempt is being made to establish the Swarnakarshan kalash, the Swarnakarshan Bhairav kalash. For it, as regards the samagri, they had thought to start from tomorrow itself, but one or two materials will not be immediately available to them, so it will be made from Dhanteras; at that time they will certainly give notice.

The full vidhi and materials have been shown, so the kalash can be made oneself

The whole subject has been done and shown, the speaker says, from the mantra vidhi to what materials will be needed; search, order it online, only see that the samagri is right, and install it yourself.

The whole subject has been done and shown, the speaker says — from the mantra vidhi to what materials will be needed. Search, order it online. Only see that the samagri is correct, and install it yourself.

The same black kaudi sells at five rupees and at three hundred

One black kaudi you get even for five rupees, the speaker says, and one black kaudi you also get for two hundred and fifty to three hundred rupees.

One black kaudi you get even for five rupees, the speaker says, and one black kaudi you also get for two hundred and fifty to three hundred rupees.

How is the difference in quality of samagri known?

The difference you will come to know when you take it in your hand, the speaker says. The difference you will come to know when you do japa and the like — you will see then how the divinity in it increases or decreases, and then you will understand. Looking at your own kalash, you will come to understand it yourself.

The difference you will come to know when you take it in your hand, the speaker says. The difference you will come to know when you do japa and the rest; when you see how the increase or decrease happens in its divinity, then you will understand it. Looking at your own kalash, you will come to understand it yourself.

What does a Morangi rudraksha mala cost?

A whole rudraksha mala of a hundred and eight beads is available for a mere forty rupees, the speaker says — Morangi rudraksha, for only forty rupees; and now it has come down to twenty-five, it has fallen. In twenty-five rupees its beads are so large that you would say, good heavens, a full complete hundred and eight beads in twenty-five rupees.

A whole RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala of a hundred and eight beads is available for a mere forty rupees, the speaker says — Morangi rudraksha, for a mere forty rupees. Now it has come to twenty-five rupees; it has fallen. In twenty-five rupees its bead is so large that you would say: good heavens, a full complete hundred and eight beads in twenty-five rupees.

What does a Himgiri rudraksha cost by comparison?

And if you go to buy the fully proper original one, the whole Terai kind which they call Himgiri rudraksha, the speaker says, then one single rudraksha of that costs two thousand five hundred or three thousand rupees — of the most normal quality. For one who insists that it must be exactly of Himgiri. As you go a little higher up, the price then goes on increasing the higher you go. Coming to Morangi, this is the situation.

And there, if you go to buy the fully proper original one — the whole Terai kind that we call Himgiri rudraksha — then go to buy one of those, the speaker says. One single rudraksha of that is two thousand five hundred, three thousand rupees, of the most normal quality. For one who wants it exactly so, that yes, it must be entirely of Himgiri. When you begin to go up a little, then its price accordingly — the higher you go, the more the price goes on increasing. Coming to Morangi, this situation arises.

Most people want Morangi because the respectable babas wear it, and earnings are best spent elsewhere

It is a wonderful matter that people like Morangi alone, the speaker says — the biggest thing being that fine and respectable baba people are walking about wearing it round the neck, walking about having taken Morangi. Go to Kamakhya, go to all these regions, and they buy like that, wear it straight away and go on getting photographs shot, saying it is excellent. So if you are earning lakhs of rupees, then spend it on these things.

And it is a wonderful matter that people like Morangi alone, the speaker says. The biggest matter is that they walk about wearing the whole thing round the neck — fine, respectable baba people walk about wearing it, walk about having taken Morangi, just consider it. Go to Kamakhya, go to all these regions, and they buy like this, wear it straight away and go on having photographs shot, saying, ah, it is excellent. So if you are earning lakhs of rupees, then brother, spend it on these things.

How should a mala be built if money is short?

This thing should always be permanent, the speaker says. If you are taking any mala of rudraksha, or any divine object of that kind, or you are doing its whole pratishtha properly yourself, then take time. He says he too has a shortage of money — he does not make a mala at one go; a pure mala takes a great deal of time, a bead taken in a year, sometimes two beads, and only then is one mala created for oneself.

And this thing should always be permanent, the speaker says. If you are taking any mala of rudraksha, or any divine object of that kind, or you yourself are doing its whole proper pratishtha and so on, then take time. If we have a shortage of money — we too have a shortage. Do we make a mala at one go? A pure mala takes a great deal of time: over a year, over two years, one bead taken, sometimes two beads taken. It takes a great deal of time to make a mala; only then is one mala created for oneself.

Why should a mala pass to the next generation?

So do this too, the speaker says: if you have a shortage of money, take the beads slowly and then make it; that is permanent. And let it be permanent in such a way that it does not remain limited to us alone — that after us our coming generation may also obtain that divine mala, told that this is your father's mala, so much japa has been done upon it, so much puja has been done upon it. The older that mala is, the more its divinity will increase.

So do you also do this, the speaker says: if you have a shortage of money — those who have a great deal of money can take it at once, but those who have a shortage should take it slowly and then make it. That is permanent. And let it be permanent in such a way that it does not remain limited to us alone; that after us our coming generation may also obtain that divine mala — that, my boy, this is your father's mala, this much japa has been done upon it, this much puja has been done upon it; it is a mala of lakhs, and it has now gone into crores; you keep it. The older that mala is, the more its divinity will increase.

Should a mala be replaced when it breaks?

It is not then to be changed, the speaker says. But this work that you do — no brother, this one broke, so take such and such a one, take that one — then it is of no use at all, and then all that japa and tap goes to waste.

It is not then to be changed, the speaker says. But this work that you do — no brother, this one broke, so take such a one, take such a one — then it is of no use at all. Then all that japa and tap goes to waste.

How many paths are needed to awaken the eleventh adhyaya of Saraswati?

Asked how many paths are necessary beforehand to awaken it, if one were to make a sankalp and pray to Bhagavati with the eleventh adhyaya of Saraswati, the speaker answers: see, it is already awakened. The more you do, the more fruit you will obtain. There is no question of siddhi in it.

Asked: if I were to make a sankalp and pray to Bhagavati with the eleventh adhyaya of Saraswati, how many paths are necessary before that in order to awaken it — See, it is awakened, the speaker answers. The more you do it, the more fruit you will obtain. There is no matter of siddhi in it.

Which text can be used as a samput with the Argala's first mantra?

Asked with which adhyaya or mantra of Saraswati the first mantra of the Argala may be samput-ed, the speaker says: for dharma-yukta desires, make the Saptashloki siddh and samput it with that — he has told this many times. There are only seven shlokas; do the samput and it will happen at once. And make the Saptashloki siddh separately by doing seven hundred paths of it, or do eleven hundred paths. Then it will become wonderful.

Asked with which adhyaya or mantra of Saraswati the first mantra of the Argala Stotra may be samput-ed — for dharma-yukta desires, make the Saptashloki siddh and do the Samput with that; this has been told many times, the speaker says. There are only seven shlokas. Do the samput and it will happen at once. And make the Saptashloki siddh separately, doing seven hundred paths of it; do eleven hundred paths. Then it will become wonderful.

What is the remedy when a three-month-old child's atma is present in a house?

Asked about a remedy for the atma of a three-month-old child being present in the house, and about a donation at a Kali temple on the day of Diwali or Kali Chaudas that had been described a year earlier, the speaker replies that that video is available on the channel — watch it and do it.

Asked about the remedy where the atma of a three-month-old child is present in the house, and about the donation at a Kali temple on the day of Diwali or Kali Chaudas that had been described about a year before — that video is available on the channel, the speaker replies. Watch it and do it.

What of a self-manifested shivling whose shape is not like a shivling?

A questioner asks about a shivling that manifested by itself whose shape is not like a shivling — what in Odisha they call a patal-phoota shivling. Asked from where it manifested, the speaker says this matter applies only to Narmadeshwar ji: the original shivlings are not of much shape. They are given a shape by rubbing and grinding, and there is no special dosha in that either; but if you wish to keep it in an entirely exact natural form, then it will never be found exactly in shape and size.

The shivling that manifested by itself, whose shape is not like a shivling — in our place in Odisha we call these shivlings patal-phoota shivling, a questioner says. From which place did it manifest by itself, the speaker asks. This matter applies only to Narmadeshwar Shiva Lingam ji: that the original shivlings are not of very much shape. A shape is given to them by rubbing and grinding, and there is no special dosha in that either. But yes, all right — if you wish to keep it in an entirely exact natural form, then it will never be found exactly in shape and size.

He declines to speak on the Odisha patal-phoota shivling, having no knowledge of its pauranic mahatmya

As for the patal-phoota shivling of Odisha that the questioner speaks of, the speaker says he cannot say whether some pauranic mahatmya of theirs or a reference to them exists, because he has no knowledge of it. He knows only about Narmadeshwar ji.

As for the patal-phoota shivling of Odisha that you speak of, the speaker says, whether some pauranic mahatmya of theirs exists somewhere, some reference of theirs — because we have no knowledge of it, we cannot say that such a matter is present there. We only know about Narmadeshwar ji.

Is it five lamps or sixteen for the deepdaan?

Asked about panchdeep daan, the speaker says sixteen deep daan is to be done. You can do it at the time of evening as well; if you do it at night it is most excellent. Do it after eight o'clock.

Panchdeep daan — sixteen deep daan is to be done, the speaker says. You can also do it at the time of evening; if you do it at night, then it is most excellent. Do it after eight o'clock.

How does one come to know about one's beejakshar?

Asked how one will come to know about the beejakshar, the speaker replies that it has been told in the video — if it is to be done in the makar, they have told it.

Asked how one will come to know about the beejakshar, the speaker replies that it has been told in the video. If they are to do it in the makar, it has been told.

Do people still see akash murti?

Responding to a listener who says he too has seen it, the speaker says many people will have seen it. Whether anyone will believe it or not is a separate matter; children see it more, and now seeing it is difficult.

I too have seen it, a listener says of the akash murti, and the speaker replies that many people will have seen it. Nobody will even believe it — believing and not believing is a separate matter. Children see it more. And now seeing it is difficult.

Why would a person who stayed the night at Kalimath be disturbed since?

A listener says a relative of his stayed the night at Kalimath and is to this day afflicted with mental disturbance, does not even come home and wanders about here and there. The speaker says he does not know the person who has commented, and cautions that people should not think listeners were told to comment this — and then confirms: this matter is true. If you travel and go into such regions and make your presence there, then when the shaktis are affected by your mantra japa they will be agitated and will make you experience a great deal of divinity.

A listener says that a relative of his stayed the night at Kalimath and is to this day afflicted with mental disturbance, does not even come home, and keeps wandering here and there. The speaker says he does not know this person who has commented, and adds that it should not be that people think listeners were told by him to comment such a thing. So see, this matter is true, he says. If you travel in regions of that kind, go there and make your presence there, then when the shaktis are affected by your mantra japa, they will be agitated and will make you experience a great deal of divinity.

A guru who is genuinely miraculous should be making his disciples capable

People say others are doing it, someone else is doing it, our so-and-so guruji is a miraculous person, he did such a thing, the speaker says. If your guruji is so miraculous and you are such a beloved disciple of his, then from where did the deficiency come into your own capacity? You should have learned from him with surrender. He is not a guru who only shows miracles — a miracle-showing one should make his disciples great.

Then it will seem to you that others are doing it, we are doing it, someone else is doing it, a third is doing it, our so-and-so guruji is a miraculous person, he did such a thing, the speaker says. If guruji is so miraculous, and if you are such a beloved disciple of his, then brother, from where did the deficiency come into your capacity? You should have learned from him with surrender. He is certainly not a guru who only shows miracles — brother, one who shows miracles should make his disciples great.

How long before a disciple should have become worthy?

You did not learn anything from the guru, the speaker says — either the capability was not in you, and you remained in delusion, or guruji did not consider you worthy and did not teach you. If you are hearing that such and such a person's guru is miraculous, or that your own guru is miraculous, then after some time, after two or three years, that time should come when you have become worthy for your guruji to teach you such vidyas. At the least, this is not a madari's business, that guruji was putting on a show — showing this miracle, showing that yantra. Then what is the benefit? Then he has remained only a madari.

You did not learn anything from the guru; the guru did not give — either the capability was not in you, the speaker says. Then you remained in delusion; or guruji did not consider you worthy and did not teach you. If you are hearing of someone that such and such a person's guru is miraculous, or that my guru is miraculous, then after some time, after a year, two years, three years, that time should come. You should have become worthy, so that your guruji may teach you such vidyas. At the least — this is not merely a madari's business, that guruji was showing a spectacle, showing this miracle, showing that yantra. Then what is the benefit? Then he has remained a madari.

What makes a guru's knowledge and a disciple's learning meaningful?

Capability should have been produced within the disciple, the speaker says. He says he is proud that what his guruji taught, he is today giving to society. If we learned to do deepdaan, and if we perform it and show it on the channel, and seeing it a hundred people do it, then both our guruji's knowledge and ours are becoming meaningful — and somewhere our mother and father's giving us birth is meaningful.

Capability should have been produced within the disciple, the speaker says. We are proud that what our guruji taught, we are giving today in society. If we have learned to do Deepdaan, and if we perform it and show it on the channel, and seeing it a hundred people do it — then our guruji's knowledge and ours, both, are becoming meaningful, are they not; somewhere our mother and father's giving us birth is meaningful.

Why should more deepdaan be done?

The more deepdaan there is, the more pleased the shaktis will be and the more grace they will bestow, the speaker says. If today he is saying about Sharad Purnima that this should be done on Sharad Purnima, then what do you think — he will sit and do a live tomorrow? When you do it, he will do it too at that time. The deva shaktis should come to know that yes, an anushthan is taking place, japa of mantras is running, and new people are joining in it.

This is why he tells you this, the speaker says, so that you also may tell others. The more Deepdaan there is, the more pleased the shaktis will be, the more grace they will bestow. If today we are saying about Sharad Purnima that on Sharad Purnima do this, this is to be done — then what do you think, will we sit and do a live tomorrow? When you do it, we will do it too at that time. We will not let it go. The deva shaktis should come to know that yes, an anushthan is taking place, japa of mantras is running. Let new people join in it.

How was Sharad Purnima previously understood?

These things used to be swallowed up before, the speaker says. What is Sharad Purnima — the Bengali people are doing puja, that is what used to be heard; it is a festival of the Bengali people, these people call it Lakhi puja, who knows. What are the rest of the people doing? Kheer was made and simply put on the roof; we shall eat it in the morning, we shall obtain amrit, our diseases and so on will be destroyed by it — and no more meaning than that.

These things were swallowed up before, the speaker says. What is Sharad Purnima? The Bengali people are doing puja — this is what used to be heard. It is a festival of the Bengali people, these people call it Lakhi puja. Who knows. What are the rest of the people doing? Kheer was made and just put on the roof; we shall eat it in the morning, we shall obtain amrit, our diseases and the rest will be destroyed by it — and no other meaning than that.

Every householder and every Sanatani born is a sadhak, not one designated person

Today is the time in which we are discussing that it is not for one sadhak alone — every householder is a sadhak, every Sanatani who has taken birth is a sadhak, the speaker says. His birth has occurred for this very reason, that he was to perform sadhana. He is astray, brother, he has forgotten; he must be brought to the right road, he must be woken and told: brother, remember, birth has occurred for sadhana, so do it — do the sahastrarchan, do the Mahalakshmi chakra.

Today is the time in which we are discussing that, brother, it is not for one sadhak alone; every householder is a sadhak, the speaker says. Every Sanatani who has taken birth is a sadhak. His birth has occurred for this very reason, that he was to perform sadhana. He is astray, brother, he has forgotten. He must be brought onto the right road, must he not; he must be woken, must be told: brother, remember. Birth has occurred for sadhana — do it. Do the sahastrarchan, do the Mahalakshmi chakra, do it.

Why must fulfilment of desires come before detachment?

Shri tattva will be obtained, desires will be fulfilled, and then detachment will come within you — that yes, we must go upon the divine path, the speaker says. If desires are not being fulfilled at all, then from where shall we become detached? This too is true. So for the sake of the fulfilment of desires as well, sadhana will have to be done. There is that capacity in a mantra, that it can give everything — dharma, artha, kama, moksha; all four purusharthas will be obtained from it, but only if one does it.

Shri tattva will be obtained, desires will be fulfilled; then detachment will come within you, that yes, we must go on the divine path, the speaker says. If desires are not being fulfilled at all, then from where shall we become detached? This too is true. So for the sake of the fulfilment of desires as well, sadhana will have to be performed, will it not. There is that capacity in a mantra, that it can give everything: dharma, artha, kama, moksha. All four purusharthas will be obtained from it — but only when one does it. So let the benefit of the divine period be taken.

Should knowledge and siddhi be kept to oneself?

From where is this meaningfulness coming, the speaker asks — we learned what the guru taught, which we are placing before you; you will learn, you will teach your children, and it will grow; the more it grows, the more it flourishes, the more the welfare of us all will occur. Why should it be kept limited to oneself, why should siddhi be kept limited to oneself, as though only we ourselves know everything. Give at least this much, that a change may come into the life of the person before you.

So from where is this meaningfulness coming, the speaker asks. What the guru taught, we learned; what we are placing before you. You will learn, you will teach your children. It will grow. The more it grows, the more it flourishes and blossoms, the more the welfare of us all will occur. Why should it be kept limited to oneself, why should siddhi be kept limited to oneself — every knowledge, as though we too are knowing something great, as though we alone are everything. Give at least this much, that a change may come into the life of the one before you.

A burning ball of fire seen passing overhead at three in the morning in Navratri is confirmed as such a sighting

A listener says that in Navratri, while bathing on the roof at three in the morning, something like a burning ball of fire was passing overhead, and that it was not very high, so it could not have been an aircraft. The speaker answers that this is correct.

We saw it in Navratri, a listener says: while bathing on the roof at three in the morning, something like a burning ball of fire was passing above. It was not very high, so it is not possible that it was an aircraft or the like. That is correct, the speaker answers.

Is Kali seated on a lotus asana a valid form?

Asked about Mata Kali seated upon the asana of a lotus, the speaker answers that this is absolutely a form of hers.

Mata Kali seated upon the asana of the lotus — that too is absolutely a form of hers, the speaker answers.

What is to be done with the leftover sandhi-kaal coconuts?

Asked what to do when the coconuts from the sandhi kaal are left over and it is not possible to eat them, the speaker says they should be given to the nine kanyas. He says that when the pujan takes place in the sandhi kaal, they should be given to the nine kanyas who come for the kanya pujan, or given at the temple. Give them away.

The coconuts of the sandhi kaal are left over and it is not possible to eat them; what should be done — they should be given to the nine kanyas, the speaker says. He says that when the pujan takes place in the sandhi kaal, then to the nine kanyas who come for the Kanya Pujan, give them to them; give them at the temple. Go on giving them away to them.

Otherwise distribute them among devotees of Bhagavati, or make chutney at home

Now if it is not proving possible, then distribute them — what else can be said, the speaker says. Give them to such people as are devotees of Bhagavati; do not give them to just anybody. Give them away. Distribute them in the household and family and eat them; make chutney of them and eat — he says he himself goes on making chutney of them and eating. He begins to raise a further point in this and then sets it aside, saying that with the two or four coconuts he keeps, he goes on making chutney and eating.

Now if it is not proving possible, then distribute them, the speaker says, and what else can be said. Give them to such people as are devotees of Bhagavati; that is, do not give them to just any sort of people. Give them away. Distribute them in the household and family and eat them; make chutney of them and eat — we go on making chutney and eating. As much as is given to the nine kanyas, see, in that too there is a further matter — all right, let us leave that matter aside, he says; but with the two or four coconuts we keep, we go on making chutney of them and eating.

Can the Ratri Suktam be recited for a mother's health?

Asked whether she may do the paath of the Ratri Suktam for her mother's health to become well, the speaker answers: yes, you can absolutely do it.

May I do the paath of the Ratri Suktam for my mother's health to become well, a listener asks. Yes, absolutely, you can do it, the speaker answers.

Can the avaran puja of Shiva be done on a shivling instead of a yantra?

Asked whether, besides the yantra, the avaran puja of Shiva ji can also be done on a shivling, the speaker answers: no. On a shivling you may do the puja of the whole world — but the matter of avaran pujan is a somewhat different thing, and for that a separate one has been stated. The avaran pujan of a shivling too is separate. And then, which shivling it is has to be seen as well: is it a Harihar shivling, is it a Shakti shivling — how then will you do it?

Besides the yantra of the avaran puja of Shiva ji, can it also be done on a shivling — a listener asks. No, the speaker answers. On a shivling you may do the puja of the whole world, but the matter of Aavaran Puja is somewhat of that kind; for that, a separate one has been stated. The avaran pujan of a shivling too is separate. And then, which shivling it is — this too will have to be seen, will it not. Is it a Harihar shivling, or is it a Shakti shivling? How then will you do it?

Can the mantra of Ma Kamala be japa'd?

Asked whether the mantra of Ma Kamala may be japa'd, the speaker answers: do it if you are initiated in the ten Mahavidyas. Otherwise do the paath of the sahasranama and the rest, do the satnam, do the Mahalakshmi Ashtak. Do that from which you obtain swift benefit.

Can the japa of Ma Kamala's mantra be done — do it if you are initiated in the ten Mahavidyass, the speaker answers. Otherwise do the paath of the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. and the rest, do the satnam, do the Mahalakshmi Ashtak. Do that from which you obtain swift benefit.

Permission given without adhikar only attaches the dosha to the one who asked

That is not to be done for which one has no adhikar, so as to sit down carrying a dosha, the speaker says. We shall say yes, do it — and what will come of that? You will become pleased, that oh brother, he accepted what I said, he said yes. But the dosha will attach to you, will it not. So do that by which no dosha attaches and welfare also occurs.

That is not to be done for which there is no adhikar, so that one sits down carrying a dosha, the speaker says. We shall say yes, go ahead and do it. What will come of that? You will become pleased — oh brother, he accepted my word, he said yes. But the Dosha will attach to you, will it not. So do that by which no dosha attaches and welfare also occurs.

When may the kuldevi khappar vidhan be done?

On the kuldevi khappar vidhan, the paushtik vidhi, the speaker says you can do it whenever there is a divine parva kaal, at tomorrow's time, at a Purnima and the like. Keep the time of japa from the sandhya kaal onwards; and if it is done after eight o'clock, that is exceedingly excellent.

The kuldevi khappar vidhan, the paushtik vidhi — you can do it whenever there is a divine parva kaal, at tomorrow's time, at a Purnima and the rest, the speaker says. Keep the time of japa from the sandhya kaal. Or if it is done after eight o'clock, then it is exceedingly excellent.

The khappar utarna vidhi is refused, being a matter of siddhi

Asked to kindly explain the method of taking down the khappar to remove disease and obstruction, the speaker refuses: brother, that is a matter of siddhi. Without siddhi, doing the method of taking down a disease in that way is not proper — if it attaches to the one taking it down, then the problem will fall upon another. Let knowledgeable people do it.

Kindly explain the method of taking down the khappar to remove disease and obstruction, a listener asks. Brother, that is a matter of siddhi, the speaker answers. Without siddhi, doing the method of taking down a disease in this way is not proper. If it attaches to the one who takes it down, then the problem will fall upon another. Let knowledgeable people do that.

What may be done instead of the khappar utarna vidhi?

Offer the khappar — keep the method of offering as much as has been given, the speaker says. In the method of taking down, keep the utara of Kshetrapal and the rest, by which whatever possibility of a dosha attaching may arise is effaced, cut and removed. Do not do that from which the possibility of a dosha attaching is created. If you are not mature and no knowledgeable person is physically available to you, then do not do it.

Offer the khappar; keep the method of offering as much as has been given, the speaker says. In the method of taking down, keep the utara of Kshetrapal and the rest, by which whatever possibility of a dosha attaching may seem to arise, from that the dosha is effaced, cut and removed. Do not do that from which the possibility of a dosha attaching is created. If you are not mature, and no knowledgeable person is physically available to you, then do not do it.

The binding and taking-down methods were given on the Siddh Sabari Vidya channel, and stopped for good reason

On the Siddh Sabari Vidya channel they have given a great deal of this subject in small pieces, the speaker says — that with this mantra the ghat is bound in such a way, the road is bound, and then it is taken down. He gave these subjects at the outset because he thought everyone should come to know them; later he found that these people would take it up and, doing this or that, do harm to themselves, and so he stopped going further. But the initial videos he had put up are all there.

On the Siddh Sabari Vidya channel we have given a great deal of this subject, in small pieces, the speaker says: that with this mantra the ghat is bound in such a way, the road is bound, and then it is taken down. Why were all these subjects given there? Now nobody listens to it much. But listen to that channel too and you will find out that yes, in it, in taking down the khappar and in carrying it, how all these methods are used. We had given all these at the outset because we thought that this should come to everybody's knowledge, and we thought we would tell more further on. Later it was found that these people will take it up and, doing this or that, will do harm to their own selves — so then we stopped going further.

Safety first — every great accident in this field followed a withdrawal of caution

Safety first, the speaker says. Where caution has been withdrawn, a very great accident has occurred in this field.

Safety first, the speaker says. Where caution has been withdrawn, a very great accident has occurred — in this field.

What is prescribed for Krishna and for Radharani?

For Bhagavan Shri Krishna, the speaker says, Krishna ji's sahasranama, the Gopal Sahasranama, is exceedingly excellent, exceedingly wonderful. For Bhagavati Radharani, do what you can: do the paath of the Radha Ashtak, do the paath of the Radha kavach.

For Bhagavan Shri Krishna, Krishna ji's sahasranama, the Gopal Sahasranama, is exceedingly excellent, exceedingly wonderful, the speaker says. For Bhagavati Radharani, do what you can. Do the paath of the Radha Ashtak; do the paath of the Radha kavach.

Can one who worships Kali do her worship on this night?

You can do it — you can do a hundred and eight paths of Bhagavati Lakshmi, do the paath of the ashtak, the speaker says. If you worship Bhagavati Kali, then there is no such matter that you cannot do it tomorrow either; you can do Mahakali tomorrow as well. But there is that form of Bhagavati to whom that field has been given, that this form of yours is authorised for this field. So if we do that one, then we shall properly obtain the attainment in that field. That is the whole point.

You can do it. You can do a hundred and eight paths of Bhagavati Lakshmi; do the paath of the ashtak, the speaker says. If you do that of Bhagavati Kali, then there is no such matter that you cannot do it tomorrow either; you can do Mahakali tomorrow as well. But it is that form of Bhagavati to whom that field has been given, that this form of yours is authorised for this field. So if we do hers, then we shall properly obtain the attainment in that field. That is the only point.

How does the Saptachandi avaran pujan differ from the one on the channel?

Asked about the vidhan of the avaran pujan of Durga ji at the time of the Saptachandi, the speaker says it is the same as the one given on the channel — a somewhat expanded form of it; not somewhat, a very greatly expanded form. What is on the channel is the initial subject. And in the Saptachandi and the rest, the peeth puja happens in a very elaborate form, with the vidhan of the pujan of each single avaran together with the nyasa mantras.

The vidhan of the avaran pujan of Durga ji at the time of the Saptachandi is the very one that has been given on the channel; it is a somewhat expanded form of that same one, the speaker says. Somewhat — no, a very greatly expanded form. What has been given on the channel is the initial subject. And in what takes place in the Saptachandi and the rest, the peeth puja happens in a very elaborate form. Together with the Nyasa mantras, there is the vidhan of the pujan of each single avaran.

Are mountain peaks not full of wild animals?

Answering a listener, the speaker says no, it is not the case that wild animals keep coming and going on a mountain peak. Go to Vindhyachal — Ma Vindhyavasini is seated upon the very highest peak of Vindhyachal, so where is the jungle left there now; hotels have been built on either side. So sit anywhere around the temple of Bhagavati in the Vindhyachal precincts and do it; it is a mountain peak itself. Solitude you will not get, but the divinity is there, and the whole fruit that is to be obtained will certainly be obtained.

No, it is not the case that wild animals keep coming and going on a mountain peak, the speaker answers. Go to Vindhyachal. Ma Vindhyavasini is seated upon the very highest peak of Vindhyachal. So where is the jungle left there now — hotels have been built on either side. So in the precincts of Vindhyachal, sit anywhere around the temple of Bhagavati and do it. It is the peak of the mountain itself. Solitude you will not get, but there is divinity, and the whole fruit that is to be obtained will certainly be obtained.

Is it acceptable to do night japa in a hotel room at a tirtha?

A listener says that at a parva kaal he takes a room in a hotel in the tirtha kshetra and does his japa at night, and that no other option seems available. The speaker says he agrees with this, but that you should go into the precincts of the temple itself and do japa there; you should not do it in the hotel.

At a parva kaal I take a room in a hotel and do the japa at night in the tirtha kshetra; apart from this no other option is even visible, a listener says. With this matter we agree, the speaker replies. But you should go into the precincts of the temple itself and do japa; you should not do it in the hotel.

Can Rudragana sadhana be done with a Ramcharitmanas chaupai?

Asked whether Rudragana sadhana can be done with a Ramcharitmanas chaupai, the speaker says yes, absolutely it can be done. Asked whether a kavach recited within an asana bandhan may be used, he says yes, absolutely — the bandhan is not only for binding the asana; as soon as you recite the kavach, whatever matter of bandhan is in it will all be accomplished.

Can Rudragana sadhana be done with a Ramcharitmanas chaupai — yes, absolutely it can be done, the speaker answers. Can the kavach recited within an asana bandhan be used — yes, absolutely it can be used. The Bandhan is not only for binding the asana. As soon as you recite the kavach, whatever matter of bandhan is in it will all be accomplished.

When may an ekakshi nariyal be awakened?

Disha, asana and body will all become protected, the speaker says. Asked about an ekakshi nariyal for which no vidhan has been done, and whether it may be awakened on this night or on Margashirsha Ashtami, he answers: yes, absolutely, go and do it — it is exceedingly excellent.

Disha, asana, the body — all will become protected, the speaker says. There is an ekakshi nariyal and no vidhan has been done for it; can it be awakened on this night, on Margashirsha Ashtami — yes, absolutely, go and do it; it is exceedingly excellent, he answers.

Can a Simhavahini Amba vigraha be used for the Margashirsha archan?

Asked whether the vigraha of Simhavahini Ambaji Ma kept in the house may be used for the archan in Margashirsha, the speaker says to do less — do the Durga archan itself. He points to the Shri Durga Saptashati: in the madhyam charitra, which dhyana mantra is there? It is the dhyana mantra of Bhagavati Mahalakshmi — and which Mahalakshmi is Bhagavati in it? She who bears the ashtadash bhuja, the Bhagavati endowed with eighteen arms, is called there the form of Mahalakshmi.

The vigraha of Shiva Vahini Ambaji, Simha Vahini Ambaji Ma, is in the house; can it be used for the archan in Margashirsha, a listener asks. Do less, the speaker says. Do the Durga archan itself. See, as regards Bhagavati Durga ji: when we do the paath of the Shri Durga Saptashati, then in the madhyam charitra, which dhyana mantra is there? In it there is the dhyana mantra of Bhagavati Mahalakshmi. And which Mahalakshmi is Bhagavati in it? She who bears the ashtadash bhuja, the Bhagavati endowed with eighteen arms — she is spoken of there as the form of Mahalakshmi.

Which sahasranama may be used upon a Simhavahini Durga?

So if you perform archan upon Bhagavati's Simhavahini Durga ji with the Durga Sahasranama, or with the Mahalakshmi Sahasranama, then that too will bear fruit, the speaker says. Absolutely, you can do it.

So if you perform archan and the rest upon Bhagavati's Simha Vahini Durga ji with the Durga SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., or also with the Mahalakshmi Sahasranama, then that too will bear fruit, the speaker says. Absolutely, you can do it.

How should one search for the Mahalakshmi Ashtak?

Search for the Mahalakshmi Ashtak, the speaker says — it will come up by writing "Mahalakshmi Ashtak Grih Chandra".

Search for the Mahalakshmi Ashtak, the speaker says. It will come up by writing "Mahalakshmi Ashtak Grih Chandra".

Should the archan be done on a panchakshari yantra or on the vigraha?

Asked whether the archan of Bhagavati should be done on a panchakshari yantra or on her Shri vigraha, the speaker says: do it on the Shri vigraha; do it on the Shri vigraha for now. If the form whose nitya japa and the rest you do is the one connected with which you wish to perform archan on the panchakshari yantra, then there is no question in it at all.

Should the archan of Bhagavati be done on the panchakshari yantra or on her Shri vigraha — do it on the Shri vigraha, the speaker says. Do it on the Shri vigraha for now. If, connected with that form whose nitya japa and the rest you do, you wish to perform archan on the Panchakshari Mantra yantra, then there is no question in it at all.

Can one join an anushthan after a death in the family?

Told that a listener's uncle passed away on the day of Dussehra, the speaker says: then you are in sutak now, are you not — how will you take part in the anushthan just now? Do not take part just now.

On the day of Dussehra my uncle passed away, a listener says. Then you are in Sutak just now, are you not, the speaker replies. How will you take part in the anushthan now? Do not take it up just now.

Can Durga's avaran pujan be done on a Shri Yantra installed by a brahmin?

Asked whether the avaran pujan of Ma Durga ji can be done on a Shri Yantra whose pujan and installation was done by a brahmin, the speaker answers: no. When Bhagavati's Shri Yantra is seated there, then you will be initiated in Shri Vidya and will perform her archan and pujan alone — you will do that of Bhagavati Lalitamba.

The pujan and installation was done by a brahmin; can the avaran pujan of Ma Durga ji be done on that Shri Yantra — no, the speaker answers. When Bhagavati's Sri Yantra is seated there, then, being initiated in Shri Vidya, you will perform her archan and pujan alone, will you not. You will do that of Bhagavati Lalitamba.

A sahasranama archan of any devi is possible on it, but the avaran pujan only of the yantra's own deity

In that way you can do the sahasranama archan of Durga ji, but you will not be able to do the avaran pujan — how will you do the avaran in it, the speaker says. You can do the sahasra archan of Durga ji; if you have a desire to do that of Kali ji, then do the sahasra archan of Kali ji; do the archan of any devi upon it, there is no problem in doing archan, the presence of all is held to be there. But the avaran pujan you will do only of that deity whose yantra it is.

In that way you can do the sahasranama archan of Durga ji, the speaker says, but you will not be able to do the avaran pujan; how will you do the avaran in it. You can do the sahasra archan of Durga ji; if you have a desire to do that of Kali ji, then do the sahasra archan of Kali ji. Do the archan of any devi upon it — there is no problem in doing archan; the presence of all has been held to be there. But the avaran pujan you will do only of that deity whose yantra it is.

On which mala should Mahalakshmi japa be done?

Asked whether the japa of Mahalakshmi Mai can be done on a nine-mukhi mala, the speaker says yes, and that it can also be done on a panchmukhi. Whichever you have — do it on the nine-mukhi.

Can the japa of Mahalakshmi Mai be done on a nine-mukhi mala — it can be done, and it can be done on a panchmukhi as well, the speaker says. Whatever you have. Do it on the nine-mukhi.

Where do those who sin all their life and die in Kashi go?

Asked where those go who commit sin all their life and give up their life in the last moments on a Kashi yatra, the speaker says Bhairav ji beats them and cuts them and makes them even — they are given bhairav yatna, bhairavi yatna, which is held to be thousands of times more terrible than the yama yatna. Bhairav ji does not send them to naraka; on death in Kashi, if a matter of this kind arises, it is not a matter of akaal mrityu but of purnayu. So if death occurred at the full span, then there Bhairav ji makes them the target of the bhairavi yatna and gives them punishment — beating them with a sota and flaying the red skin: having sinned all their life, will they simply be let off?

Those people who commit sin all their life and give up their lives in the last moments on a Kashi yatra — where do they go, a listener asks. Bhairav ji beats them and cuts them and makes them even, the speaker answers. They are given bhairav yatna, bhairavi yatna, which is held to be thousands of times more terrible than the yama yatna. So Bhairav ji does not send them to naraka. On death occurring in Kashi, if a matter of this kind arises — it is not a matter of Akala Mrityu; it is a matter of purnayu. So if death occurred at the full span, then there Bhairav ji makes them the target of the bhairavi yatna; Bhairav ji gives them punishment. Beating them with a sota and flaying the red skin — having done sin all their life, will they simply be let off? There the bhairavi yatna takes place. And after that, wherever they are to go, there their posting occurs: yes, brother, you go to the Shiva loka, you go to the Devi loka, or stay in Kashi itself.

Is the japa of the navagrahas and their mothers by weekday good?

A listener says she did the japa of the Navdurga, the navagraha and their mothers in the Durga Puja, and asks whether the japa of the navagrahas and their mothers by the day of the week is right. The speaker answers: absolutely divine, exceedingly divine. If you do this, then very special grace will be obtained — do each of the grahas thoroughly.

In the Durga Puja I did the japa of the Navdurga, the navagraha and their mothers; is the japa of the navagraha and their mothers according to the day of the week right, a listener asks. Absolutely divine, exceedingly divine, the speaker answers. If you do this, then very special grace will be obtained. Do each of the grahas thoroughly.

How much japa is needed before divine grace begins?

This thing depends upon your japa and tap, the speaker says; this thing is not fixed — how much one will do and it will happen. But it is certainly so that when eleven hundred paths of a sahasranama and the like begin to be done, when more than eleven hundred paths have taken place, then divine grace certainly begins.

This thing depends upon your japa and tap, the speaker says. This thing is not fixed. How much will one do, and it will happen. But this is certainly so, that when eleven hundred paths of the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. and the rest begin to take place — when more than eleven hundred paths have occurred — then divine grace certainly begins.

Can mauli thread be used as a wick?

Asked whether the yellow part of the mauli thread is the wick, the speaker says: absolutely, you can use it; and why only the yellow — you can use the entire mauli thread, red and yellow, the whole of it. There is no problem.

Is the yellow part of the mauli thread the wick, a listener asks. Absolutely, you can use it, the speaker answers. And why only the yellow — you can use the whole of the mauli thread, red and yellow, the entire thing. There is no problem.

What is special about the Swarnakarshan Dhanada kalash?

At the time of Diwali the Mahalakshmi kalash and the Swarnakarshan Dhanada kalash will be made this time, the speaker says, and the preparation is to make it more special than the Mahalakshmi kalash, because its materials are very different — the materials will be related to what is related to the Mahalakshmi kalash, but in this the matters connected with Swarnakarshan Bhairav ji will also be present. And, as everyone knows, Swarnakarshan Bhairav is the shakti who bestows wealth even upon Bhagavati Lakshmi and Kuber ji.

At the time of Diwali the Mahalakshmi kalash, the Swarnakarshan Dhanada kalash, will be made this time, the speaker says, and the preparation is to make it more special than the Mahalakshmi kalash — because in this the samagri itself is very different. The samagri will be related to that which is related to the Mahalakshmi kalash, but in this the matters connected with Swarnakarshan Bhairav ji will also be present. And you all know that Swarnakarshan Bhairav is the shakti who bestows wealth even upon Bhagavati Lakshmi and Kubera ji.

Sadhak Maharaj ji will make all the arrangements for that pujan

It is exceedingly divine, the speaker says, because they will have Sadhak Maharaj ji with them at present; he has said that he will make all the arrangements for the sake of the sadhaks who wish that matters of this kind should be present. Through him, they will do all this pujan.

So this is exceedingly divine, the speaker says, because at present we will have Sadhak Maharaj ji with us. He has said that, brother, we shall make all the arrangements for the sake of the sadhaks who wish that matters of this kind should be present. Through him, we shall do all this pujan.

How much kavach japa is needed before a griha bandhan?

For a griha bandhan, the speaker says, first at least five thousand or eleven thousand japa of the kavach should take place; only then should it be used, and then the whole house is bound with firmness. Doing it oneself involves considerable expense — the expense comes to about a tenth of doing it yourself, he says, so you may as well do it yourself.

For the Griha Bandhan, first at least five thousand or eleven thousand japa of the Kavach should take place, the speaker says. Then it should be used; then with firmness the whole house is bound. On doing it oneself, considerable expense arises. Your expense — of doing it yourself — comes to about a tenth. So you may as well do it yourself.

The forms go up on the website at Dhanteras, for the five-day anushthan that follows

At the time of Dhanteras they will put everything up on the website, the speaker says, so at that time all of you should tell everyone who needs it; fill it in there and everyone will certainly get it. At that time there will be a five-day anushthan too, so it will be even better. Just now only a one-day one is going to take place, and it will be done at that same time.

At the time of Dhanteras we shall put everything up on the website, the speaker says, so at that time all of you should tell everyone who will need it. Fill it in there; everyone will certainly get it. At that time there will also be a five-day anushthan, so it will be even better. Just now only a one-day one is going to take place. So we shall do it at that same time.

Is a shivling shaped from a Narmada stone acceptable?

Asked whether it is right that stones are given a shape and made to look like a shivling, from the stones of Narmada ji, the speaker answers: absolutely, you can accept it. Every pebble has been held to be Shankar, so absolutely you can accept it.

They give the stones a shape and make them like a shivling, from the stones of Narmada ji — is that right, a listener asks. Absolutely, you can accept it, the speaker answers. Every pebble has been held to be Shankar, so absolutely you can accept it.

What is to be done if the chaatan condition increases greatly?

If the condition of chaatan increases very greatly, the speaker says, then the very first work is to see what the position of the Moon is in your birth chart. Having it looked at by some jyotish ji maharaj, do the graha remedies for the sake of Chandra, or learn what the daan and the rest are and do that. From that the chaatan will first decrease.

If the condition of chaatan increases very greatly, then the very first work is to see what the position of the Moon is in your birth chart, the speaker says. Having it looked at by some jyotish ji maharaj, do the graha remedies that there are for the sake of Chandra; or learn what the daan and the rest are, and do that. From that, the chaatan will first decrease.

At the very least, curd and jaggery are passed over the head and left in a deserted place

Otherwise, if there is nothing else, the speaker says, then at the very least begin taking curd and jaggery down from over the head and carrying them to some deserted place and keeping them there.

Otherwise, if there is nothing else at all, the speaker says, then at the very least begin taking curd and jaggery down from over the head, and carrying them to some deserted place and putting them there.

What may be done with the clay diyas used in Navratri?

Asked whether the clay diyas that were used in the Navratris may be put into the soil and paan plants grown, the speaker answers: absolutely, you can plant them.

Can the clay diyas that we used in the Navratris be put into the soil and paan plants grown, a listener asks. Absolutely, you can plant them, the speaker answers.

Can the purnahuti of the ghee sadhana be done at a temple?

Asked whether the purnahuti of the hot ghee sadhana can be done at a temple, the speaker answers: you can do it, there is no difficulty.

Can the Purnahuti of the hot ghee sadhana be done at the temple, a listener asks. You can do it, there is no difficulty, the speaker answers.

Is the Lakshmi of Bengal who holds a sindoor-dani a distinct form?

Told that in Bengal there is a Lakshmi ji who holds a sindoor-dani in her hand, the speaker says yes, absolutely. It is these very ones who are called Lakshmi Ma; all are the form of Lakshmi Ma — and just now the puja of Mai will take place in the Kojagari.

In Bengal there is a Lakshmi ji who holds a sindoor-dani in her hand, a listener says. Yes, absolutely, the speaker answers. It is these very ones who are called Lakshmi Ma, are they not; all are the form of Lakshmi Ma — in which, just now, the puja of Mai will take place in the Kojagari.

Are the Annapurna and Vishalakshi temples at Kashi the same?

No, the two are different, the speaker says. The Annapurna temple is in the precincts of Kashi Vishwanath ji, right beside it. And the Vishalakshi temple is behind, among the Shakti Peeths of Bhagavati: Kashi Vishalakshi is one of the eighteen principal Mahashakti Peeths, and falls a little outside, at a distance of five minutes. The two are separate.

No, the two are different, the speaker says. The Annapurna temple is in the precincts of Kashi Vishwanath ji, right beside it. And the Vishalakshi temple is behind, among the Shakti Peeths — Bhagavati's. Among the eighteen principal Mahashakti Peeths, Kashi Vishalakshi is one, and she falls a little outside, at a distance of five minutes. The two are separate.

What does the phalshruti of the Indrakrit Lakshmi Stotra promise?

Asked whether he should do the Indrakrit Lakshmi Stotra tomorrow, the speaker says: absolutely, do it — and read its phalshruti. What is obtained by doing one paath, what will be obtained from two, what will happen from three. Brother, the destruction of enemies is in it too. The destruction of abhichar is also in it. The obtaining of Lakshmi is also in it. Victory too is in it. Everything is there in the Indrakrit Lakshmi Stotra.

Shall I do the Indrakrit Lakshmi Stotra tomorrow — absolutely, do it, the speaker answers. And read the phalshruti of the Indrakrit Lakshmi Stotra: what is obtained by doing one paath, what will be obtained from two, what will happen from three. Brother, the destruction of enemies is in it too. The destruction of Abhichara is also in it. The obtaining of Lakshmi is also in it. Victory too is in it. Everything is there in the Indrakrit Lakshmi Stotra.

Is it only for Lakshmi's grace that this stotra is recited?

It is not only that Lakshmi ji's grace will come, the speaker says — victory will also be obtained over enemies. And since tomorrow's day is for the sake of Bhagavati Mahalakshmi, do it without fail. He tells a listener it is a good thing that two years ago they understood it only as Kheer Purnima, and now they have understood that something is going to be obtained.

It is not only so that Lakshmi ji's grace will come, the speaker says. Victory will also be obtained over enemies. And since tomorrow's day is for the sake of Bhagavati Mahalakshmi, therefore do it without fail. It is a good thing, he tells a listener, that two years ago you understood it only as Kheer Purnima, and now you have understood that something is going to be obtained. Certainly do it.

Join the anushthan and perform it at home as well

Let everyone be a participant in tomorrow's anushthan, and certainly do it at your own home as well, the speaker says in closing. As for the anushthan of Swarnakarshan Bhairav that is taking place, and of Ashta Lakshmi and Dhanada Lakshmi — whoever wishes to be present, there will be time until tomorrow evening; you can be present by going to the website and filling in the form. He closes with "Jai Ma Vindhyavasini".

Now we shall speak with you all again, the speaker says. Let everyone be a participant in tomorrow's anushthan, and certainly do it at your own home as well. And as for the anushthan of Swarnakarshan Bhairava that is taking place, of Ashta Lakshmi and Dhanada Lakshmi — whoever wishes to be present in it, there will be time until tomorrow evening. You can be present. You can go to the website and fill in the form. Jai Ma Vindhyavasini.