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

Japa energy, the deity's pind, and the return flow to the subtle bodies

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.

The Moon as chief karak of attraction and transmission

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.

Loss of siddhi, prayashchitta vidhan, and re-establishing mastery

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.

Ugra mantras in Krishna Paksha, paushtik mantras near Purnima

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.

Temples over a hundred years old with unbroken daily aarti

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.

Shravan Purnima, the Diwali night and the Sharad Purnima night

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.

Temples of Himachal and Uttarakhand, Joshimath and Kalimath

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.

The trouble caused by an unprepared sighting

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.

Darshan received under deva kripa

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.

Manikarnika, the Datta paduka temple and the yoga shaktis

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.

The Datta tattva in the aura and the anubhuti it earns

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.

Darshan of the akashchari siddhas

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.

Recognition as distinct from darshan

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.

Divya chakshu and the accounts listeners send in

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.

Villages with little electric light, sleeping in the open

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.

A star seeming to fall, light entering a house, and the elders' prohibition

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.

Those born up to the eighties and nineties, and why it is rare now

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.

Ekantavas, aranyavas and a Shiva temple with no other within twelve kos

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.

The rise of illusion and the inability to tell true from false

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.

Deva kripa, guru kripa, mantra kripa — and above all, nyasa

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.

Mudra as the regulator of energy, and the example of Twashta

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.

Nyasa varying by a person's prakriti and by amnaya

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.

The drift towards a deranged state

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.

Regulating energy by mudra, installing it by nyasa

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.

Becoming the deity oneself in order to see the deity

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.

Exalted Moon versus grahan dosha and vish dosha

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.

The vardan hidden inside grahan dosha and vish yoga

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.

The difference in experience and in protection

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.

Sharad, Shravan, Kartik Dev Deepawali and Margashirsha Purnima

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.

Increase in the mantra's capacity on these days

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.

Krishna, Lakshmi and the saumya forms of Jagadamba

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.

Aghor tattva as distinct from 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.

Pushti, tushti, the removal of destitution and lasting prosperity

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.

Japa under an open sky making the mantra amrit-tulya

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.

Chandra ras and the strengthening of any mantra

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.

Cow-milk kheer on the roof in a silver bowl under red cloth

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.

The reason for the covering cloth

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.

Khappar siddhi of daivik and sattvik khappars

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.

Removing disease and strengthening a sick person

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.

Sabar Mahamrityunjay and Nathpanthi mantras in bhagatvaal

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.

Seating the dharan when the navel has slipped

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.

One night's siddhi, and mantras for the diseases of animals

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.

Sitting beside Nandi at an old roofless Shiva temple

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 granthas on the distance to sit and 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.

The ten vidhans for the removal of mantra dosha

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.

Offering the mantra to Shiva and then trataka on the Moon

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.

The mantra 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.

The rise of 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.

The Vindhya kshetra and the bank of the Ganga

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.

Awakening saumya upadevas for protection, information and pacification

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.

Placating a kula shakti at the Ganga ghat with an oath

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.

Shravan, Ashadh and Sharad — but not Kartik

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.

Cow-milk kheer as naivedya at a tantrokta parva kaal

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.

The white lotus mala offered to the ishta

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.

The deity's grace, the opening of the path, and guidance in dreams

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.

Dream-related mantras and their quick siddhi on this night

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.

Jagran through the whole 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.

Shri Vidya archan and Shri Yantra chakrarchan

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.

The house, the roof, a solitary place with the Moon in sight, or a peak

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.

The anga vidyas and their archan

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.

A Shiva temple near a shamshaan or on the Ganga bank

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.

A general mantra and a special mantra, both given on the channel

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.

Japa near a Shiva temple on such a night, and what follows the darshan

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.

Two seconds or fifteen minutes — and whether one recognises it

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.

Prasadi given by a shakti, and the guru's prior nourishing

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.

A hundred or two hundred malas, or all night without counting

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.

Recognition through gandh

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.

A foul smell from a beautiful presence as a test

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.

Irritation, confused buddhi, and the guru's prior explanation

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.

Continuing japa while looking at them

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.

Upadeva category shaktis rather than divine ones

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.

Disha bandhan and asana bandhan preventing darshan

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.

Sitting without bandhan, and firmness of manobal

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.

Entering such sadhana after merely listening

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.

Lakshmi sadhana at home — mala mantra, Dhanada kavach, japa or havan

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.

Night Purnima tomorrow, morning worship 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.

Gupt Lakshmi at Kamakhya, who emerges once a year

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.

Regional Lakshmis, and the abhishek of the vigraha on this night

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.

The yajnopavit as the dividing line

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.

The stuti of Indra for those whose Lakshmi has been taken away

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.

A hundred and eight repetitions, phalshruti excluded

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.

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.

One flower in the hand, one recitation, one offering

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.

After moonrise, at least after eight or nine

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.

The fear of bhoot-pret on a mahanisha, and his answer to it

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.

The Lakhi puja of Bengal and Lakshmi puja on the Diwali night

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.

Kojagari tomorrow night, Kali puja on the Diwali night

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.

Eating permitted, but bathing before the pujan

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.

The Pundarikaksha verse and the sprinkling of water

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.

Searching the channel and the internet for the text

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.

Bathing, auspicious clothing, the chowki and sahasranama archan

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.

No face to the south, and the snan done reciting the ashtak

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.

Five substances, five books or one reciter

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.

Rose petals, mewa, kumkum, haldi, lotus petals or bilva

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.

One reciter, all saying namah and offering together

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.

Bathing, washed asana, sankalp and the smaran of guru and Ganapati

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.

Twenty each, and the remaining eight

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.

Deepdaan, never to be left out on any divine tithi

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.

Sixteen lamps of cow ghee, or of black-sesame oil

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.

That Bhagavati be pleased and dwell in the kula

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.

A one or two hour puja, a year of grace, and repetition 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.

One day together, or one person for the 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.

A divine time and a vidhan dear to the Mother, with kheer and mewa

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.

Naivedya, sixteen lamps, sahasra archan, the ashtak and the mala mantra

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.

Rising between sittings, and two continuous cow-ghee lamps

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.

Without Shri, no pujan or yajna is possible

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.

Swarnakarshan Bhairav and the limit of attraction without adhikar

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.

Why the printed books do not carry the whole subject

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.

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.

The Ashtalakshmi and Bhagavati Dhanada

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.

The minimum that must be done at home in any case

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.

Offering through the Dhanada kavach or the mala mantra with bilva patra

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.

The vrat for a havan, and paran the next day

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.

Satnam, ten malas of the beejakshar, or a mantra from the ashtak

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.

Panchmewa in kheer with ghee, bilva wood and cow-dung kanda

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.

Agni sthapan, panchabhuta sanskar and removing the kravyad amsha

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.

Steel or brass, never copper

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.

The copper vessel as belonging to Aghor 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.

Brass, phula, silver or steel — and the palash leaf plate

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 brass sruva for the ahuti

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.

Bilva leaves dipped in madhu, never mixed with ghee

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.

Separate ghrit ahutis in between, never mixed into the madhu

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.

Mantra diksha and the special samagris that follow it

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.

Collecting the cooled ash in a kalash where money is kept

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.

Sava mahina, forty-five days after the terahvin

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.

Ganapati's Chaturthi kept for the whole year, with the Moon considered

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.

Vinayak dosha and the Chor Ganapati video

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.

Kuldevi first, then the pinda-sahit panchayatan or the standard four

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.

Morning worship on the day after tomorrow

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.

Full exemption where the body will not cooperate

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.

The Mahalakshmi kalash and the new Swarnakarshan Bhairav kalash

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.

Do it yourself — the vidhi has been shown in full

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.

A black kaudi 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.

Knowing it in the hand, and in the japa done upon it

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.

A full hundred-and-eight bead mala for twenty-five or forty rupees

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.

Two and a half to three thousand rupees for a single bead

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.

Morangi being what most people prefer, and where earnings should go

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.

One bead at a time over a year or two

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.

The older the mala, the greater its divinity

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.

Not changing the mala, and the japa that is wasted

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.

Already awakened — no question of siddhi

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.

The Saptashloki made siddh and used as samput

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.

The donation at a Kali temple on Diwali or Kali Chaudas

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.

The Odisha patal-phoota shivling and the Narmadeshwar rule

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.

Declining to speak where the speaker has no knowledge

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.

Sixteen lamps, best after eight at night

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.

The beejakshar as told in the video

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.

Children seeing more, and how hard it has become

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.

Shaktis agitated by mantra japa in such kshetras

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 miraculous guru should be making 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.

Two or three years, and the guru who is only a madari

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.

Capability produced in the disciple, and knowledge passed on

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.

The shaktis pleased in proportion, and deva shaktis knowing an anushthan runs

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.

Kheer on the roof, and the notion that it was a Bengali festival

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.

Every householder and every Sanatani born as a sadhak

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.

Shri tattva, the fulfilment of kamanas, and the four purusharthas

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.

Passing on what the guru taught so that it spreads

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.

A listener's Navratri sighting confirmed

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.

Mata Kali on the lotus seat

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

Giving them to the nine kanyas or to the temple

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.

Distributing them to devotees, and making 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.

Ratri Suktam paath for recovery

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.

Avaran pujan of a shivling being a separate matter

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?

Diksha in the ten Mahavidyas as the condition

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.

The dosha that attaches to the one who lacks adhikar

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.

The paushtik vidhi at a divine parva, from sandhya onwards

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.

Refusal — it is 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.

Offering the khappar as given, and the utara of Kshetrapal

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.

The Siddh Sabari Vidya channel, and why the speaker stopped teaching binding methods