A Shravan Question Session — The Secret of the Saptashati, Unauthorised Knowledge, and the Sadhak's Prarabdha

Dashansh proportions for havan, tarpan and marjan

Asked by a listener, the speaker says it is very good if you do them, but for these two mantras there is no compulsion if you cannot. The quantity is dashansh at each step: on a sava lakh japa, that is 1250 malas, the havan is 120 malas, the tarpan 12 malas and the marjan roughly one mala.

The forty-thousand-japa threshold for any kavach or satnam

He says: do the kavach. For a kavach he always says that until forty thousand japa of it is done — a kavach, a satnam, all of this — the cutting of prarabdha and the receiving of its full effect will not happen by an upaya, given the present age. Increase the capacity of your tapa, and then any kavach or satnam will work.

A kavach's own phalashruti is the prayoga; only a sankalp is needed

The speaker says someone messages him again and again that 1100 japa is done, tell me the prayoga. He asks how a prayoga would even be done with that. Read what is written in the kavach itself: it says that by reciting this kavach Bhagavati herself performs the nigrah of enemies. There is no separate special prayoga to be done — in the prayoga only a sankalp is to be taken.

Why a light recitation cannot cut even a month's prarabdha

He asks what special effect a person expects after 1100 japa. It may not even be capable of cutting the prarabdha of a single month of our own karma, because it will not be done with that much vidhi vidhan, no material substances are being used in it, it is an ordinary recitation, there is no assurance that the pronunciation was a hundred percent correct, and it is not being taken up from a guru. Many subjects enter in, and so it takes time.

The Saptashati as an independent Shakta grantha

He answers that the three Rahasyas, and beyond them the Kavach, Argala and Keelak — the whole of that subject — are there because the Saptashati has become an independent Shakta grantha. When you recite the Keelak, he says, you will then come to know what that subject is.

Material not yet made public, and the beejatmak Saptashati

He repeats a point he says he has made before: it is not necessary that things are limited to whatever tantric granthas are directly available to you today as books. Beyond them there are many things that have not yet become public, and when they do become public ordinary people take a very long time to accept them, or do not accept them, because they feel the material is not authentic. One such subject, he says, is the beejatmak or mantratmak Saptashati connected with the gupt avatar Babaji spoken of in the context of Kriya Yoga.

Bhagavati seated on a lotus of a thousand sahasrakshar beejas

The speaker says the subject is clarified there: when Bhagavati manifested before Vedavyasa, on the lotus seat on which Maa was seated a thousand sahasrakshar beejas were clearly visible. So Bhagavati is seated upon the beeja matrikas, and within those beeja matrikas each single independent beeja has an independent sadhana of its own.

Matrika sadhana cannot be done without a guru

He notes that granthas connected with matrika sadhana have now gone viral and reached people. That cannot be done without a guru. But since in the present age there is a race to tell everything — to show that I am learned, I have this thing, so I am telling it — people put it out, because only then will they go viral and only then will people know that here is a capable person with so many things.

A separate rishi and a separate Bhairav for each matrika

He says that those sahasra matrikas, each representing one shakti, all have their own separate rishis and separate Bhairavs, independently. That, he says, is for sadhaks.

A grantha ordinary people can take benefit from, with the beejas in sequence

He says the adesh given by Bhagavati was: compose such a subject, let there be such a grantha, that ordinary people may take benefit from it — and do it by placing these beejas in sequence.

Saptashati as an apabhramsha of Sapta-Sati, the seven satis

He says Saptashati is held to be an apabhramsha form. In older granthas, and from traditional people, one hears — and it is found written here and there — that it is Sapta-Sati, the seven satis, and that the capacity of those seven satis has been coordinated into these seven hundred shlokas. But in reality, he says, they are Sahasrakshari: these matrikas are more than a thousand, of which only seven hundred were set out for ordinary people.

Three hundred more, now put into circulation

He says there are three hundred more. The Sahasradhik has now come into currency — people have made even that viral, and the Sahasradhik form of the Saptashati has been put into circulation.

Shadanga — Kavach, Argala, Keelak and the three Rahasyas

He names them as the shadanga, the six angas: the Kavach, the Argala, the Keelak and the three Rahasyas. This entire subject, he says, is connected with what he has just described. Without these six angas, the Saptashati of seven hundred shlokas as it exists today cannot be complete.

Becoming capable in sequence and receiving the adesh for beejatmak sadhana

He says that when you go into a kula parampara you will become capable in the prescribed way, proceeding step by step, and you will receive the adesh for beejatmak sadhana. If you have gone into such a kula, and the sadhana of every shakti is done there in the prescribed way, then you will come to know that this subject is not so easy.

Every shloka independently siddha, with its own prayoga

He says it is spoken of in this way — that every shloka is independent and each has its own separate prayoga; every shloka is siddha in itself and every shloka is itself a mantra. Here, he says, you are reading a story; while reading a shloka it may not seem that any mantra-meaning is emerging from it. But when you actually go there, all this will be known to you.

The more easily available, the less the importance and effect

He says you can read it — search for these things now and they will be found easily — and then relate and understand. But these are gupt matters, and the more easily they become accessible to people, the more their importance will diminish, and when they are put to use they will give no effect. Because when the person simply comes to know that such a thing exists, there is no samarpan in him at all.

Four lakh as the mool prasaran of an ekakshari

He gives the example of an ekakshari mantra — Bhagavati Kali's Chintamani, the Kali pranava, the Devi pranava, or any deity's ekakshari pranava mantra such as Bhagavati Pitambara Baglamukhi's. If only that is taken in a proper kramagat Shakta diksha, and after it four lakh is done — one lakh gives one prasaran, but four lakh is held to be the mool prasaran, at minimum a fourfold — and it is done traditionally, then by the effect of that one ekakshari mantra a great many works and prayogas can be performed, and the prayoga of several mantras can be accomplished from it.

Mahamrityunjay, Bhairav, and whether the diksha was in rakar or lakar

He says a great many subjects attach themselves besides this: if a kramagat diksha of an ekakshari has taken place, then what else has to be done alongside and how, the Mahamrityunjay, how the Bhairav is to be carried along, and which beejakshari your diksha was in — whether it was in rakar or in lakar. All of this, he says, only your guru will clarify.

Presence in all six amnayas

He says Bhagavati Baglamukhi too is worshipped in the six amnayas in different forms. It is not that she is in four amnayas or in only one — her presence is in all the amnayas. The ten Mahavidyas belong to all the amnayas. The deeper a person goes into this, the more he will come to know.

Collected files destroy the seeker's samarpan

He says that until that whole subject is clear, and you are getting the complete vidhi vidhan of a thousand mantras directly, your samarpan is simply being destroyed. The PDFs people arrange and keep on their mobiles and laptops, the most gupt of subjects being uploaded, videos being made, reels being made on Instagram — this, he says, will destroy you. Your samarpan will not remain, no bhav will arise within you; you will only know and say, oh, so that is how it is.

Thinking you already know what the guru is teaching

He says that whenever your guru is obtained, if by your karma a guru is met and he tries to explain, your mind will run: but we already know all this. Ah, guru ji is telling rather less. Ah, he is telling it a bit wrongly. And because mantras work on bhav, that is the end of the story.

Baglamukhi's rakar, lakar and trayakshari, and a divided bhav

He says: guru ji will tell you to do japa of the ekakshari. But you have already read and heard and known that in Baglamukhi Maai it is not in rakar; that if the la and ra one is taken the mantra becomes trayakshari, and that even if it is done in the ekakshari it becomes fierce. And guru ji did not give that one. So you are indeed doing japa of the ekakshari, but your bhav is not in that mantra at all — your bhav has gone somewhere else. This, he says, is what happens from obtaining these things without authorisation.

The two-armed Pitambara and what belongs to that dhyana

For this very reason, he says, the swaroops of the devis and devatas are also kept gupt. When the dhyana of Bhagavati Pitambara, the Brahmastra Vidya Baglamukhi, is being done in her two-armed form — who is the devi's vahana in that two-armed form, what is her asana, what will the form of her Bhairav be at that time?

The four and eight Bhairavs, the sixty-four yoginis, and the patala

He continues: the four forms of the Bhairav of the veeras that will run with her — which one will that be? The eight Bhairavs will be the same eight, but in what manner will their mantra be? Along with them the sixty-four yoginis will be there — what will their form be? If pujan is to be done in a patala, which patala will one go into, will one go into the avrit vritta, which will one go into? These, he says, your guru can tell you very correctly if you do it after being initiated.

What only a traditional guru's exposition can give

He says that the two-armed, four-armed and eight-armed forms of Bhagavati Pitambara, and how the kramagat mantra will proceed in them, you will at least even now not find in the granthas. It is possible someone new may print it — so many are being printed daily that people may print it. But however much anyone may do, until a traditional guru expounds the matter and tells you, knowing the secret of those forms and building samarpan remain two separate subjects.

Become worthy first — the Vindhyachal trikon

Because of this, he says, there is much harm and no benefit. This is why he repeatedly says: do not go for it in an unauthorised way, become worthy and then know the secret. He has said many times that when you go to Vindhyachal, do the trikon, become worthy, and Bhagavati will tell you the secrets, will give you the secrets, and you will understand.

Mahamaya on one side and maya on the other

He says the biggest thing is that maya always walks along with a sadhak — remember it. On one side is Mahamaya; on the other side maya runs her own course.

Ahamkara and the haste to become a guru or a scholar

He says that wherever you have done a sava lakh japa of any mantra, or five lakh, or ten lakh, maya will become active. She will fill ahamkara within you, within us, within sadhaks — and there comes the pretence of becoming a guru, the haste to become a guru, the haste to become a scholar, the feeling that I am a very great scholar and there is nobody greater than me. This maya, he says, is rendering sadhaks futile in every way in the present time.

Maya binds and does not let one wake

He says it even feels improper to say this, because people will not understand it or do not wish to understand it. But know the reality: good sadhaks are being harmed. However much one tries to wake a person, when maya binds him she does not let him wake. And if the person does wake, he will then fall from such a place that he will have to keep up the pretence for a lifetime, and real sadhana he will not be able to do.

Know it, but stay within your limit and maryada

He says: for this reason, know all these things by all means, but if they are unauthorised for you, do not move in that direction. Stay within your limit, remain within maryada, and keep doing things.

Jalabhishek and shringar as the essentials

He answers that for Bhagavan Shiva, in the nitya puja, his jalabhishek and shringar are the most necessary. Abhishek is dear to him, so abhishek should be done daily. Beyond that, whatever you are able to offer, along with bilva patra.

Shri Suktam and Purusha Suktam as Vedic mantras, and who may utter them

A listener says she does three paths of the Shri Suktam daily. His answer: if you are a woman, then the plain matter is that the Shri Suktam falls under the Vedic; and so its utterance should be done only by those who wear the yajnopavita. Today, having watched videos from South India and elsewhere, people say who stops anyone, everyone does it — but, he says, brother, you cannot do it. By his information, Shri Suktam and Purusha Suktam are Vedic mantras, and there is no adhikara to utter them when there is not even adhikara for Gayatri.

Even Bhagavati's avatars kept the maryada

He says the Vedic brahmins are clarifying this subject in their videos: that the adhikara for all these things was kept within maryada even by the ordinary forms of Bhagavati who took avatar and performed leela. So, he asks, who are we?

Doubt about hundred-percent parad, and who should do its sadhana

The second matter is the parad shivling. That anyone in the present time is making and giving a hundred-percent parad shivling by accomplishing paras rasa is, he says, itself an astonishing subject. If it is an original parad shivling then it is fine. He says he cannot interfere much in this and does not wish to break your shraddha, but his statement is that at least those who are sadhaks, initiated sadhaks of that level who have a guru's adesh, should perform the sadhana of a parad shivling.

Parad consumes gold

He says rasa-siddha parad is a consumer of gold. Parad shivlings, or what relates to paras — genuine parad — consume gold itself: just as there is a silver leaf, so a gold leaf is applied, and they consume it. Understand from this, he says, what the subject is; and it is not proper for everyone to do this.

Narmadeshwar or a ratna shivling

According to him — or rather, he corrects, according to the learned — a householder who holds the desire for dhan, dhanya and sukh should keep either Narmadeshwar ji or a shivling made of ratnas, whether of sphatik, of panna, or whatever is within your capacity. Sphatik shivlings anyone can keep comfortably; Narmadeshwar ji anyone can keep comfortably, and they should keep them.

The vidhis already given on the channel

He says that if your difficulty is financial, then on the channel many such vidhi vidhans connected with Bhagavan Shiva and with Bhagavati Lakshmi have been given, which you can do.

Abhishek of the shivling with honey, in a small quantity

Since Shravan is running, he gives one ordinary subject again: perform abhishek of Bhagavan Shiva's shivling, and especially do his abhishek with honey. Let it be with only a little honey, not so much that a whole bottle is needed, 250 grams daily — let the abhishek be of just one spoon, but let it happen.

108 unbroken rice grains coloured with chandan or kesar, and five bilva patra

He says: after performing the abhishek again with water and so on, take 108 unbroken rice grains and colour those grains well with the chandan or kesar that is available. If the archan will be with bilva patra then it is very good; but if bilva patra is not available in that quantity, at least offer five bilva patra to Shiva ji.

The 108 names of Shiva, or the Panchakshari one is authorised for

After that, he says, offer with the 108 names of Bhagavan Shiva, or with the authorised Panchakshari mantra — whether you are a woman or a man, whether you have the yajnopavita or not, according to the full vidhi he has spoken of many times. According to whichever mantra you are authorised for in the Panchakshari, take one rice grain at a time and begin offering it upon Bhagavan Shiva with the wish that we may obtain dhan and dhanya.

Vishnu's stuti of Shiva by the thousand names

He says: the stuti made by Vishnu ji of Shiva ji, by the thousand names — recite it at the time of sandhya. It is wonderful, he says, for the attainment of dhan and dhanya, for a householder's happiness.

Dakshinamurti as the Mahabhairav of Tripur Bhairavi

Asked whether Dakshinamurti's mantras are keelit, and whether the Mahakal jyotirlinga is called Dakshinamurti because the jyotirlinga is south-facing, he answers that in the field of tantra the subject connected with Bhagavan Dakshinamurti cannot be fully accomplished without a guru. Many mantras connected with him are being circulated today as things one can do — but he is the Mahabhairav of Bhagavati Tripur Bhairavi, who is the fifth vidya among the ten Mahavidyas, and he is her Bhairav. Leave aside the question of keelit or akeelit.

Read the phalashruti for the vidhi-nishedha

He says that even the ordinary vidhi vidhan of these forms would be improper to do oneself without taking it from some worthy knowledgeable person of their parampara. For stuti, sahasranama and stotra, look at the phalashruti: where it is described that yes, anyone may do it, that if a householder does it these things were obtained, it may certainly be done. But if the phalashruti says it cannot be done without diksha, or if any kind of restriction, any vidhi-nishedha, has been placed in it, then it cannot be done. This, he says, applies to every form.

A difference between the swaroop and the direction

On the jyotirlinga question he says that between the Dakshinamurti swaroop and Dakshinamurti in the sense of Bhagavan Shiva looking toward the southern direction there is at least some difference. And secondly, he says, he has nowhere read in an authentic, shastric way that that very form of Bhagavan Shiva is in the form of Dakshinamurti, if the jyotirlinga itself is meant.

He has read a different account and will not assert an identification he has not heard confirmed

In place of that, he says, he has read an entirely different subject. It is possible that he does not have the information; if some learned person is stating with proof that this very form is Bhagavan's Dakshinamurti, then you may accept it. But in his own understanding, in his own intellect, in his own svadhyaya, and from the learned, he has not heard such a thing — so he cannot speak this matter at all.

He declines the question for want of local knowledge

A listener from Kankhal in Haridwar asks which temple would be right for the Kshetrapal, mentioning the Daksh temple and Bilveshwar Mahadev, where Mata Parvati did tapasya for three thousand years eating bel patra. He replies that he does not have special knowledge concerning Haridwar and so cannot say. For that place, he would only be able to tell you after doing a good svadhyaya of the Shakti Peeth of the Kankhal region and the whole subject; it would be more proper if you ask the people who live there.

The kshetrapal of a region and of your own locality are different

He adds that in reality the subject of the Kshetrapal for the whole of Haridwar is one thing, and the subject of the Kshetrapal of the locality in which you live is a different thing. Within Haridwar too there will be different localities — so instead of one Kshetrapal there can be many Kshetrapals.

Samput with the Panchakshari does not diminish it

Asked whether, if some mantra is now put in samput with the Panchakshari again, the energy of the Panchakshari will be reduced, he answers: absolutely it will not be. He adds that he has already made a separate video for this, for the Panchakshari.

In sequence at convenience if full snan is done

Asked whether the household deities should be worshipped one by one, or first one and then the next, he takes the example of Lakshmi-Ganesh ji, Hanuman ji, Shiva ji and Bhagavati all being installed. Ordinarily in a house, if you have the snan and the rest performed for all of them daily and that whole procedure is there, then do it in sequence at your own convenience. But if you do an entirely ordinary pujan — and not everyone has that much time — then this much should be done.

Gangajal mixed with fragrant water, sprinkled and wiped

He says one should mix Gangajal and fragrant water — rose water, Gangajal, agaru, and fragrant itra. Keep all these mixed in a good spray bottle, or in the vessel used for sprinkling water, so that it stays fragrant. Every day sprinkle it over all of them, and first wipe them lightly with a clean dry cotton cloth. Apply a tilak to each of them.

Shivling, Shaligram and stone shilas need snan and shringar in sequence

After that, he says, do their shringar and then sit for pujan. But even in that, for Shiva ji this will not do. For Shiva ji, or any stone shila you have kept — Shaligram ji, Shiva ji, Narmadeshwar or any other shivling, and besides these a Sonbhadra shila, a Swarnamukhi shila, whatever you keep — for all of them you should then have snan and shringar performed in sequence.

The shivling's abhishek must at least be daily

If you do not have it done for all of them, he says, there is no difficulty; but at least do it for the shivling without fail. The matter of Shaligram ji is according to you, how you perform his seva; but the abhishek of the shivling should be daily. The sprinkling of water and applying tilak, if done daily, should all be done together, and then sit on the asana and carry out your further programme.

Shifting the time is allowed; only avoid gaps

A listener says they try to do ten malas of the Argala's first mantra daily at night, and asks whether on a day when household work comes up it can be done in the morning. He says: certainly do so. Only see that there is no gap. For some reason, a gap of five days will happen to women in any case — that is not counted.

Sit on the asana and do eleven

He says that if at some time you feel that so much japa will not be possible today for some reason, then even if a mala of japa cannot be done, sit on the asana and do your japa even eleven times.

The ninth avaran — the ayudhas of the Kshetrapal and the ten Dikpalas

Asked whether in the final avaran of the Shri Durga Saptashati yantra's avaran mandal pujan one does as in the other eight avarans, or only releases rice on the yantra, or both, he says there are two matters. First: if you are performing the pujan of nine avarans, then in the ninth avaran there is the pujan of the ayudhas of the Kshetrapal in the final avaran; and there is the pujan of the ayudhas of the ten Dikpalas.

Pujan beside the kalash, and what to do when no kalash stands

And if after that you have gone into the tenth avaran, he says, then those shaktis by way of the Aindri shakti — the mahashaktis connected chiefly with the kundalini shakti of the ten Dikpalas — if you are performing their pujan, then for that it stands that the pujan is to be done beside the kalash. But a kalash will not always be installed. So you will do the same thing on the yantra itself with jal and akshat, or whatever else you have used for the rest.

Then the pujan happens beside the kalash as described

He says: as you have done for all the rest, so here — in Navratri, or if you keep a kalash installed throughout the year at your place of pujan, then you have it that their pujan will then be beside the kalash itself, as is described.

Forty-one malas daily to complete a sava lakh across the month

A listener writes that she does five malas daily. He says that from tomorrow Sawan is starting, and there will be no joy in five malas — that is what she does every day anyway. Now what is to be done is that in Sawan at least 41 malas should be done daily; only then will your sava lakh be completed across the whole of Sawan.

Ten malas, not five, in the nitya sandhya

He says that after Sawan finishes, do not carry on with five malas but take it to ten. Because in the nitya Gayatri, in the nitya sandhya, if you do less than ten malas nobody will ask after you. You will reach Shivalok, he says, but people will ignore you; the ganas will not ask after you, Parvati ji's sakhis will not ask after you. You will wander about at the edges feeling that these people are not asking after you, that everyone has ignored you. And there you cannot do japa, so you would have to take birth again. Therefore do ten malas.

Panchbali for the pitrs on every Amavasya

A listener describes a dream — seeing a kinnar cooking in a kachchi rasoi, then going into the kitchen to feed him and finding milk, sugar, butter, lassi and flour scattered about — and notes that today was Amavasya. The speaker answers: brother, do it for the pitrs. On the day of Amavasya, for the sake of the pitrs, every single person ought to perform Panchbali.

The dashansh should be of the kavach itself

Asked whether Mata Nikha Lakshmi has some short nama stotra such as a dvadasha or shodasha, he says the dashansh should be done of the kavach itself, and that he will put it in the group.

A sava mahina of Gita path first

A listener says he is doing the path of the seventh adhyaya of the Shrimad Bhagavad Gita as instructed, and asks whether he may sit under a bilva tree and perform the tarpan vidhi for the pitrs with Bhagavan Dattatreya's ashtottara namavali. He answers: if you have done the path of the Shrimad Bhagavad Gita for at least a sava mahina, then start the Bhagavan Dattatreya vidhan, the tarpan one.

A special observance for Ganapati and Shiva, and one remaining Monday

He says that for the Chaturthi and Monday falling together this time there will be a somewhat more special preparation from his side for Bhagavan Ganpati ji and Bhagavan Shiva ji, because after that only one more Monday will be obtained.

It stands in both, and is also said to be Harihar-composed

Asked whether the Chandi Kavach is from the Varaha Purana or the Markandeya Purana, he says it is described in places as composed by Harihar — and that, brother, it is in both.

The Ishan Shiv vidhan and Bhagavan Suryanarayan

Asked for an upaya for obtaining a job, he says the whole vidhan of the Ishan Shiv sadhana is there for obtaining a job. There is the one of Bhagavan Suryanarayan. And he says he will look further and put out more subjects connected with this.

Shakta diksha is separate from the Panchakshari diksha

Asked whether, after taking Panchakshari mantra diksha, the Chhinnamastika mantra has to be taken separately, he says yes — Maai's diksha will again be entirely separate. Even if the diksha of the Panchakshari has taken place, you have to take the Shakta diksha if it is of Bhagavati Chhinnamastika, and then her whole vidhi vidhan will be separate.

A solid ashtabhuja vigraha on a lion whose mouth is closed

A listener writes that he does not know his kuldevi and has begun to regard Maa Vindhyavasini as his kuldevi, and asks how her pratima should be brought from Maa and installed at home. He says that ordinarily you may install as Bhagavati's form a Shri Vigraha of Bhagavati that is ashtabhuja, that is solid, that is mounted on a lion, and in which the lion's mouth is closed — such a saumya pratima — if you keep such a bhav in your heart.

Snan and a full pujan of Maai before bringing it away

If you wish to take it there, have the pujan performed and bring it, he says, then you may bathe it, have Maai's complete pujan performed well, and bring it away from beside her.

Mental samarpan when going before the main vigraha is not possible

Asked whether the samarpan of japa should be made by going before the main vigraha or mentally without going, when japa is being done daily, he says that going every time is not possible at every Shakti Peeth. There is a great crowd, one has to stand in line — so how will you go to make that much samarpan? Therefore do it mentally.

Going once on the final day, and doing samarpan seeing the shikhar

On the last day, when the purnahuti of the japa and so on takes place — if you are doing a havan, or whatever you are doing — then after the samarpan, for the sake of samarpan, go once without fail if you wish. Do the samarpan looking at the shikhar. As at Kamakhya ji, he says, the shikhar will be visible from your own asana there itself; do the samarpan right there.

Limited knowledge of forms that are nearly alike, and material taken from a temple's own pujari

He says it is not possible for him to say much on this at present — he has very limited information about their forms, because their whole subject, with two other forms alongside, comes out nearly identical. Until he separates it out in writing and only then speaks, it will not happen. That whole subject belongs to the Mithilanchal region and is different from his own; he made that video after hearing and understanding it from someone who was their special pujari, and at that person's command, who said this information is not with people, put it out. That video, he says, he put out two or three years ago.

Do what you are authorised for

A listener asks about 1100 of the Chhinnamastika kavach for the protection of the body, being able to leave the house for only eleven days. He says that if you perform Maa Chhinnamastika's kavach then the subject becomes entirely different. Do that for which you are authorised.

Attraction follows whatever form one hears about

He says there is attraction in every form: whichever form of Bhagavati you come to know about, the attraction toward it will increase. At one time people were drawn to Bhagavati Pitambara, and still are; but now, he says, the one whose podcast has gone viral is a sadhak of Bhagavati Tara, and so people are now being drawn toward Tara Maai. This thing within you, he says, at least keep it limited. Be devoted to your own aradhya.

Vindhyachal's Bhagavati as the mool, Parvati's form

He says the Bhagavati who is seated at Vindhyachal is the mool roop. Look at her aarti, and in it she is the one who assumes all those forms — she will be worshipped everywhere. The mool is Parvati ji's form, so you can worship her at any place, in any location, in any form. Even so, he says, he never says that she is our aradhya so you also should do hers. Bhagavati Kamakhya too is the mool roop; anyone may worship her anywhere; but even so he cannot say, no, you too worship her — worship the one you have worshipped from the beginning.

Increase tapobal and strengthen your own devata

Going to these kshetras, he says, increase your tapobal. Going to these kshetras, making the tirtha yatra, doing japa and tapa, doing parikrama, bathing, giving daan, doing a good purashcharan of the mantras — increase your own capacity and strengthen your own devata. Do not keep changing devatas again and again.

Parvati as the mool who becomes Kali, Tara and Chhinnamastika

They are all one, he says; they are not separate. Maa Parvati is the one who is in the mool form: she herself becomes Kali, she herself becomes Bhagavati Tara. According to the time she assumes that very form. She herself becomes Bhagavati Chhinnamastika, along with Jaya and Vijaya, where Jaya and Vijaya become Dakini and Shakini — there she becomes Bhagavati Chhinnamastika.

Hear them broadly and return to the mool form of your ishta

Bring this subject within you, he says, and then your attraction will remain on your own ishta, on your own aradhya, and you will not be shaken again and again — today on this form, tomorrow whichever goes viral. Whatever descriptions of forms you hear, hear them broadly, and return toward the mool form of your ishta, saying and thinking and with the samarpan that our aradhya has such capacity that she can assume this form and do such and such.

Kamakhya above, Dhumavati in the middle, Bhairavi below

Taking Bhagavati Tripur Bhairavi as an example, he says that when you go into the kshetra of Kamakhya ji, Bhagavati Tripur Bhairavi's place is toward the lower side. Maa Kamakhya is above, Maa Bhairavi is below, and in between is Bhagavati Dhumavati. Now why is Bhairavi below, what is the secret of that place, and why is the Kakshap Kund there?

Rajas udbodhan makes hearers run after what they hear

He says that if the whole tantratmak subject of it were discussed, and a hundred men listened to it attentively, then those hundred men would first run off in that direction. Because rajas udbodhan happens: people, once they hear a great deal about a thing and come to know it, start running there, that it is there we must go. One must not run like that, he says.

Bhuvaneshwari's peeth, worshipped there as kuldevi

He says the highest peeth there is that of Bhagavati Bhuvaneshwari. If it seems to you that Bhagavati Kamakhya is worshipped there as kuldevi, it will be a surprise to learn that for the most part it is Bhagavati Bhuvaneshwari's peeth that remains worshipped there in the form of the kuldevi. There is a secret to every place, he says.

Every shakti is sarva-samartha

Do not fall into this business, he says, of thinking that this form is more fierce, that there is more capacity in it. Brother, capacity is in all of them. There is no shakti at all who is not capable. Every shakti is in herself sarva-samartha and endowed with all capacities.

The rin of an unfinished upasana from a previous birth

He says that they will take you there for the form in which your rin stands. If in a previous birth you performed the upasana of Bhagavati Saraswati and it remained unfinished halfway for some reason, then in this birth, whichever devata's sadhana you may do, in time when you arrive fully and properly at your level, your aradhya of this birth will take you there and have that sadhana completed. They will not leave a rin standing.

A system among the devatas, not a lack of capacity

He asks why, when calamity falls upon Devraj Indra, he goes to Brahma ji, even knowing that it was Brahma ji who gave the boon — why does he not go straight to Vishnu ji or directly to Shiva ji? Because a system has been made there. In every katha: they went to Brahma ji, they went to Vishnu ji, Vishnu ji said this will not happen here, come to Shiva ji, and then they reached there. And many times it has happened that they went to Shiva ji and Shiva ji went to Vishnu ji. Is there a lack of capacity in these three devatas?

Brahma, Vishnu and Sadashiv as one, with self-imposed limits

Since Shravan is running and you will be doing aarti daily, he points to the Trigun Swami ji ki aarti — jo koi nar gaave, Brahma Vishnu Sadashiv, the three assuming one form. No aarti of a trigun form exists in any panth or sampradaya, he says, but right now in Shravan every Shiva bhakta is performing it. So the three are one, between the separate pranava letters — the three are one. Capacity is within all of them, but they have made a boundary: this belongs to him, such a planning has been made, this leela is to be done by his hands.

Vishnu appearing between Shiva and Ravana to preserve niyati

He says a very good subject was shown in the matter of Ravana's vadh: when he did the wrong deed with Vedavati, at that very time Shiva ji rose up with the trishul to slay him, and his destruction could have happened in that very instant. But Vishnu ji himself manifested in person and protected him — Vishnu ji appeared between the two, between Ravana and Shiva ji, saying no, Mahadev, you cannot do this. Niyati has been fixed as to how his slaying will occur; if you slay him now, an imbalance will arise. He did not let it be done.

Yamdev as Kaal himself, with Kalaratri as his aradhya

He speaks of the kaal danda with Yamraj, the kaal danda of Yamdev. He is Kaal Dev. He has been made sarva-samartha, he has been given it, and each has his own responsibility. His ishta aradhya shakti is Bhagavati Kalaratri. So that form of Bhagavati, and the capacities that have been given to him — why have they been given? He is himself Kaal; who can go beyond him?

To show the Mahamrityunjay mantra fruitful before all creation

But a leela had to be performed, he says — that here, beyond Kaal too, is Mahakal. The Mahamrityunjay mantra had to be shown as capable and as bearing fruit before all in creation. It was then that the leela of Markandeya Muni was composed.

The gati of Kaal stopped so his age never completes

He says one should know that when Bhagavan manifested in that form for Markandeya Muni's protection and made him ever ageless and immortal — Markandeya Muni becoming a Chiranjivi among the seven Chiranjivis — even then he did not violate the niti and niyam of Bhagavan Yamraj, nor his responsibility. What he did was to stop the gati of Kaal: he did not let Markandeya Muni's age be completed at all. For Markandeya Muni, he says, this thing that is called your time-dilation theory — the theory itself was ended there, so that his age can never be completed, and he will always remain one instant behind. His seven years will never be completed; and if they are never completed, how will Yamraj take away his life at all?

Social media is called Rahu

He says that each devata moves according to his own rules. Understand this subject, and then this whole thing that comes — that just now it is Chhinnamastika, just now Bhagavati Tara, just now Tripur Bhairavi. The field of social media, he says, is called Rahu, brother. Everyone will know this much. And ninety-nine percent of people take Rahu only in the negative, saying that Rahu suddenly gives a great deal and suddenly snatches a great deal away and gives delusion — they carry only this.

Shri Hari knowingly gave amrit to the danava

Go to the root, he says: did Bhagavan Shri Hari Narayan not know that the one sitting there was a danava named Vyaprachitta, that he was not a devata but a rakshasa? Did that antaryami not know when he made him drink the amrit in the Mohini form? He must have known — you should all have at least this much common sense and intelligence, that he must have known.

Svarbhanu's head cut, but the amrit already drunk

He says that Chandradev and Suryadev, when they both understood that this one is a rakshasa, said so — the rakshasa named Svarbhanu; and because of their saying it his head was cut. So there was some niyati in it, that this one too is to be given amrit, that this one too will drink amrit. So he too has drunk amrit, and for that reason he became a deva and was held to be equal and on a par with the devas. His place was made among the grahas.

The afflicted stay deluded; others learn positively from it

Social media is called that, he says, because its adhipati is Rahu. And those who are afflicted by him can never take the positive side from social media — they will always remain deluded. See how many people there are who take positivity from social media, learn things, use them well, earn dhan and dhanya, remove their troubles and walk holding the right path. And how many there are who learn the wrong thing from this very place. It depends on your kundali too, he says; this is also a true thing.

Shiva as the originator of tantra, while Bhairav is the one asked after

He says that in this state of delusion about one's own aradhya, people today give Shiva ji no particular importance at all. One has to tell sadhaks that brother, Shiva ji himself is the originator of tantra — that it is he who speaks of tantra to Bhagavati Parvati. But who is asking after Parvati ji, who is asking after Shiva ji? They are asking after Bhairav ji.

Forms ordinary people are not authorised for, told to display knowledge

He says that after every four videos, one video comes on such fierce forms of Bhairav ji that ordinary people are simply not authorised for that form — and the whole thing about them is told. And it has to be told, he says, because brother, it has to be shown to the public that we have a great deal of knowledge.

Parvati as the mool source of the ten Mahavidyas

Concerning Bhagavati's mool form, Bhagavati Parvati ji, he says, only a normal discussion of the katha kind takes place — one only hears this in kathas. There is no discussion at all of Maa's mool form, that she herself is the mool source of the ten Mahavidyas, that from her all shaktis will manifest, in fierce form. This, he says, you have to understand.

Any kavach except the Kamakhya kavach may be worn daily by a married couple

He says: whenever you wear a kavach — any kavach at all, leaving aside the Kamakhya kavach — if you are husband and wife, then what rule will there be for them? You can wear the kavach daily. Being husband and wife, keep it worn. You can keep it worn even at the time of sleeping.

Change the thread; a metal kavach may be kept on

At the time of sutak and patak the thread is to be changed, he says. If you have worn it in metal, in gold or in silver, then you can keep wearing it — there is no difficulty; you can wear it as you would a limb. If there is no purity in food, if there are difficulties of any kind in achar, vichar and vyavahar, if you have to go outside, if there are many kinds of dosha, then a little attention has to be given to these things. But if you do dharma-related work, then there is no matter of difficulty.

Repeated avritti of the Kamakhya kavach

He tells the listener Anita Shri: certainly do the avritti of the Bhagavati Kamakhya kavach again and again.

A thousand shlokas with the angas; the mool Saptashati is Sahasradhik

He says that the Kavach, Argala and Keelak taken together make a thousand shlokas — that is a separate subject. Only the mool Saptashati, he tells the listener Mahesh, is the one that is Sahasradhik.

The Argala's first mantra, or the Durga Saptashati yantra

Asked how to do the seva of Purnagiri Maiya and which mantra to utter for the nitya seva, he says that among the 51 Shakti Peeths, and the mool aadhaar peeths, whenever the pujan of any shakti or any devi takes place, the pujan of Bhagavati Purnagiri Peeth and Jalandhar Peeth and all of these certainly happens. So do the pujan according to Maai's form, or according to the mool form; and if you are not initiated, proceed according to the first mantra of the Argala, or, if you wish to go into the brihad form, according to the yantra of the Durga Saptashati.

Learning avaran pujan from someone is a good thing

A listener says he had done the Saptashloki sadhana in Ambubachi with viniyoga and nyasa, that a divyansh was obtained, and having completed the sadhana and reported it he was told that now he wishes to be taught the avaran pujan. The speaker says: you did the Saptashloki sadhana; and having done the Saptashloki sadhana you wish to learn avaran pujan, or are learning it, are learning it from someone — that is a good thing, you learn it. In this, he says, there is nothing further we can do.

The five mantras in nitya abhishek versus independent japa

Asked whether a man without a janeu utters the mantra of the Tatpurusha form and of Sadyojata ji, he says that in the nitya abhishek you may perform the abhishek of Bhagavan Shiva by all five mantras — there is no difficulty. But if you have to do japa of them independently, of all of them, and to perform the viniyoga and nyasa of each, then the subject is different.

A common occurrence caused by the state of tandra

A listener says that during Panchakshari japa another beeja is seen, that he starts doing japa of a beeja mantra in the middle, and that uchchatan sets in. He answers: never mind, this happens. One should not be so greatly troubled by it. From the state of tandra forming, all these things can happen with any sadhak.

A month of Shravani Panchakshari running on into Bhadrapada japa

Suppose, he says, you have done a month's japa of the Shravani Panchakshari. Now in the month of Bhadrapada you are doing japa of Bhagavati's mantra or Ganpati ji's mantra. If even a little state of tandra forms, then since the practice here has been of the Panchakshari, you will not even know when the Panchakshari begins to run. So this is normal, he says; do not be troubled by it.

Sing the stuti

As far as the subject of uchchatan goes — that one is becoming uchchatit, or that there is a lack of aastha and samarpan toward the form of Bhagavan whose pujan one is doing — for this, he says, you should certainly sing the stuti. Sing the stuti.

Trouble when the buddhi becomes blunted after such thoughts

Asked by which karma a person remains always unhappy about his past, he restates the case: about the past, that I did good to him and he did great harm to me. That can happen. But when, after such thoughts, the buddhi becomes blunted, then difficulty arises. And he says he will add one further subject here, especially for sadhaks.

Distributing mantras, giving diksha and holding shivirs

As he was saying earlier, he repeats, both Mahamaya and maya have their grace upon a sadhak; maya too runs her course. In today's time, he says, the people of the new generation, the young sadhaks, very quickly begin distributing mantras directly, giving diksha, even holding shivirs, or elaborating things — they start all this very quickly. They show themselves mature very quickly, that we have become mature, that the knowledge is complete.

Tapobal draining as involvement with society grows

But the more involvement you have in these things, he says, the more your tapobal will go — whether you are a traditional sadhak or an ordinary sadhak. And when your involvement with society begins to grow and tapobal begins to decay, it will not be understood at present, but in the long term you will have difficulties. When five years, ten years, fifteen years have passed, the time in which you were to flourish and bear fruit will instead begin to run backwards, in the reverse order.

The effect passing to the coming vansh

This thing happens in the kula parampara, he says — that is, in one's own kula, in one's own svakula, as well. And because of it, an effect falls upon the vansh that comes after. He takes as an example a household in which a grandfather or great-grandfather used to do sadhana, was initiated in some kula and was learning things — who in two or three years learnt the kramagat sadhanas very well, did some purashcharan as well, five lakh, ten lakh, twenty lakh, and because of that punya attainments came into his life too, whether materially or spiritually.

Interfering in someone else's prarabdha

But the confidence he gained in those three or four years he now began to apply in society, he says. When it is given into society, how much is given, from what level it is given — one should give it after much thought and consideration. And when a man goes into this field, a great many ironies arise. Interfering in someone's prarabdha, he says: always keep it in remembrance — interfering in someone's prarabdha.

A siddh prayoga used to save a child near death

For an example, he says, when Mohit ji's great-grandfather, who performed the sadhanas, had gained the capacity, some person came whose son was near death, in the state of dying. So he, applying the karma prayoga of the sadhana he had done, saved his son. The son was saved, he became well.

The mother's karma to five years and the father's to thirteen

But pay attention, he says: if that child was under thirteen years of age, then at that time he was undergoing the karmas of his own mother and father. Up to thirteen years, the body's progress or decline happens according to the parents' karma — up to five years the mother's, and after that, for the remaining years up to thirteen, the father's. So it was according to their karmas that he was suffering.

Two jivas, and in truth the whole family

Now here interference has occurred in the prarabdha of two jivas, he says — and if it be seen rightly, in that of the whole family, because if harm had come to the child, harm would have come to the whole family. Now the interference that the great-grandfather has made will fall entirely upon him. This is karma; it has to be balanced. Kaal, he says, will not let it go.

First remedy: purashcharan as prayashchitta, followed by nivritti through daan

There are two courses here, he says. Either, for the sake of prayashchitta for the karma prayoga he performed, let him do a purashcharan — that is the first thing, let him do a purashcharan. And let him bring about its nivritti by daan and the like; then it is squared and removed for him too.

Publicity, crowds and no time left for japa, anushthan or prayashchitta

But secondly, he says, when he performs procedures of this kind and there is publicity of them, then the crowd around him will increase. When the crowd increases he will be short of time. He will not be able to go much into his own special japa and tapa, nor will he be able to do any new anushthan, nor any special karma of prayashchitta. Even after doing it for a time — possibly he may do it for some time at the start, but later he will not be able to. Complexities will increase.

Past punya protecting him while the debt accumulates in one place

But because of his earlier karmas, his purashcharan, his japa and tapa, no harm is coming to him, he says. In the present there will be no harm — there is only growth, doubling by day and quadrupling by night. Now this thing will remain gained in one place. It has remained gained in one place; keep it in mind that this is never going to perish, unless it is destroyed.

Four videos a day and no leisure for anything else

Now this same thing, for as many people's prarabdha as he interfered with and did not destroy — all of it has now collected in one place, he says. And in his lifetime he did no special work for its sake, because there is no time. If it is seen in the present perspective, there is no leisure from putting up four videos daily on social media. They are cutting tantra, giving mantras to others, telling sadhanas — performing many kinds of kriyas and destroying their own tapobal. They take up new things, but are not able to destroy their prarabdha.

Kriya-pradhanta, not bhav-pradhanta

He says that what he is receiving now is the fruit of his good karmas, and that these are not wrong deeds — they are good karma done for the protection of a jiva and of society; they have harmed nobody and are performing no maran prayoga on anyone. But, he says, the most basic rule of tantra is kriya-pradhanta. Here it is not a matter of bhav-pradhanta — keep it in mind, kriya-pradhanta.

Nivritti of the dosha arising between two pujans

He says that when you enter the field of tantra, in the guru diksha you will receive the whole description of the guru krama and the guru paduka; and in the tantric pujan of the guru mandala that takes place — every Purnima, or as the parampara has it — the principal sankalp is of exactly this subject: that in this ayana, whether Dakshinayan or Uttarayan, from this month to this month, in the time between two pujans, whatever tantric procedures have been performed and whatever known or unknown dosha has arisen from them, connected with prarabdha and the rest — a whole broad sankalp — for its nivritti we are taking the sankalp of the guru paduka pujan. And then the whole pujan takes place.

Tarpan and marjan so that no dosha remains, since the burden falls on the guru too

These are basic things, he says, for all those sadhaks who go into the properly sequential traditional sadhanas within a guru parampara. They do them. After it, whether it be the guru paduka mantra or the whole subject that follows, doing all of that — one's own tarpan, that is one's own marjan and so on, by which mantras it will be done, so that no dosha remains standing. Because its burden will fall upon the guru as well.

Traditional people are safe; the rest will suffer it themselves

Who is doing it in the present time, he asks. Those who are traditional are safe as they are, brother; they do not have much to do. And those who are not required to do it are doing it with great enthusiasm, putting this out daily, showing that. Who will suffer that? They themselves will suffer it, in this very manner. They will then take birth in the second or third generation. There will be no gati, because this is a matter of kriya-pradhanta, and it cannot be destroyed.

That is spoken in bhav-pradhanta, and was not a licence to achieve

If we say that no, a bhakta of the Devi is like this, or such and such, then that is being said in bhav-pradhanta, he says. She did not tell you to achieve. This subject was to be kept limited to oneself; and for it the guru should give you guidance at the very outset, according to whichever parampara it is: that you are to do such and such on such and such a day.

The Shravani upakarma, and the far larger subject for tantra-agama initiates

He points to those who perform the Shravani upakarma properly, which will now happen on Purnima — on Shravani Purnima the brahmins will go and do all of it. What is that subject? According to the Vedic order they are performing that whole abhishek, fixed for the whole year. But for all the rest, or for those who are initiated according to tantra and agama, there is a very great deal of subject matter.

Periodic re-pratishtha and shuddhikaran according to the paksha

Even know this much, he says: for the mala on which you are doing japa, for the yantra on which you are doing pujan, or for the yantra about which you are telling someone — there is a complete vidhan, in a very broad form, for when its re-pratishtha and its shuddhikaran are to be done again, from time to time, according to the paksha in which and the manner in which you performed it. This is what is called the process of shodhan. Whether it be of a yantra, of a mala, or of a kavach — it exists for all of them.

The giver's burden, and the guru mandala's grace afterward

For those who take, he says, the matter remains very ordinary; but it is the givers who are concerned — and it is for this reason that it is said that until one becomes purnabhishikta, this process of giving and taking should be kept very limited. And after becoming purnabhishikta, in the mandala, in the guru mandala, at least half of some grace comes about — that yes, dharma-enjoined karma is being done to increase the parampara — and there a great deal is set right by the grace of the gurus.

Ignored for the sake of growth; stay limited to your family

But where one is not authorised, he says, your present gurus will say, oh, no problem, do it, do it. There is a problem. Those who were the original ones never said so; the original ones came walking entirely by rule. Now, because growth is to be made and these things are to be increased, people ignore all of it completely. The process of shodhan is happening nowhere. It may be happening, he allows, but from the state of things it seems they will not even have heard of it, let alone do it. And this, he says, is why he always says: do what you are doing, stay limited to your own family — but if you try to make a commotion outside the family, then the commotion will later be made with you as well, whichever field you may be in.

Rahu strengthens whatever the person already likes

But this subject of Rahu comes into it so much, he says. What is Rahu? He strengthens that thing which we like. If a person likes the rule-bound way just discussed, then he will look for a path to become worthy, so that if he must work in this field it be done with the full niti, niyam and vidhi vidhan. But for one who wants to bypass it, Rahu will put exactly this in his mind: that these are useless, nonsensical talks with no basis at all. You would get a basis, he says, if we were to name two or four — but why should we? You enjoy yourself; we too are enjoying ourselves.

A sixth share to the guru, a half to the wife

He says this whole subject will in time fall upon one's descendants, the karma that remained accumulated, connected with the prarabdha of others — which is why Ramakrishna Paramhansa ji himself suffered it and departed; he underwent affliction. Many such sadhaks are met with, upon whom the burden of their shishyas falls: a sixth share of the shishyas falls upon the guru. If you are making someone a shishya, and he commits papa, then a sixth portion of it will come to you. To the wife half is given; to the guru a sixth is given.

A sixth of both punya and papa

So those who think that we will do this and we will do that — brother, it is falling on them from it. If he is doing punya, then that too will come to you; and if he became engaged in papa karma, if you gave to an unauthorised person and he has begun to commit outrages and is doing wrong, is behaving contrary to dharma, then that too will be obtained — a sixth portion.

The sanchit becoming a nimitta, a pin for abhichar

And this very thing which will remain accumulated — as was Mohit ji's question, about the past or in any manner — these things become merely a nimitta for abhichar, he says; they become a pin. These accumulated things will at that time strike hard upon the mind and attempt to destroy those things, so that the prarabdha may be destroyed quickly. And the more its strength increases, the more the difficulties will increase.

Great alertness for those who give and take, and the trap of kripanta

What should be done, he asks. Brother, those who perform the process of giving and taking should remain very greatly alert. If they are not following the niti and niyam and are becoming kripan, then remember: kripanta does not leave one anywhere.

The last shlokas of the third adhyaya of the Parvati Gita

If you are a devi bhakta, he says, then read it in the Parvati Gita. Of the five adhyayas in the Parvati Gita, read the last four or five shlokas of the third adhyaya. What is the subject written in it? You will understand where the difficulty lies.

Two separate subjects with separate effects

Asked how the Shiv Raksha Stotra anushthan is to be done and about the difference in effect from a certain Shiv Kavach, he says there will certainly be a difference in effect. The Shiv Raksha Stotra becomes a separate subject; and in the Amogh Shiv Kavach there is a great deal of subject matter, so the effects of the two are certainly separate.

Use a shankha, and do it on Bhagavati rather than the Shivling

Asked whether the japa of the Devi Suktam and Ratri Suktam can be done with a gau-shringi, and whether it can be done on the arghya of the Shivling, he says it can be done with silver and the like, but do it with a shankha. And do it not on the Shivling's arghya but on Bhagavati. Let the Shivling proceed according to the Shivling.

Do not do it to a consecrated, worshipped vigraha

Asked whether metal can be filled into a Hanuman ji murti that is hollow inside, he says that now, if you have metal filled in, they will heat it and pour it — and a worshipped vigraha becomes pratishthit, so do not have that done. And at the outset, do the guru pujan of Ganpati ji, that of Bhairav ji, and having done the pujan of Ram ji and Sita ji, then do it.

One adhyaya a day of your own aradhya's purana

He tells the listener Virendra Sahu that he is doing very well reading one adhyaya daily, and that there is no dosha in it. Whoever they are, he says, if in this same way they take up any one purana of their own aradhya — take up the Devi Maa Bhagavat, take up the purana of whomever they worship — and read one adhyaya each day, that is a very, very good thing. There is no dosha in it.

Do not give up medicine if the body needs it

Absolutely take it, brother, he says. Only if the body remains healthy will you be able to do sadhana; if there is not the capacity in the body to run without medicine, then do not give up the medicine.

Apavitro pavitro va — the remembrance of Pundarikaksha

He asks what we say when we read the pavitrikaran mantra, and gives it: अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा। यः स्मरेत् पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः॥ So, he says, we are remembering Bhagavan Pundarikaksha: that in whatever state we may be, purify us outside and inside. That is, by remembering Bhagavan Pundarikaksha we become pure in every way. Hold this bhavana in that mantra.

Understand the mantra's meaning and do not carry the bhav of impurity

Understand the meaning of that mantra, he says, and hold that bhavana in it. Even if you take medicine and it seems that the body has now become impure, do not bring that bhav. The body is the annamaya kosha, and to run it, brother, medicine has to be taken — we are not endowed with the capacity, so take the medicine.

On the asana after snan, remembering Narayana's form

But when, after becoming pure, after snan and the rest, you sit upon your asana and read the pavitrikaran mantra, then always keep that bhavana in remembrance: meditating on that form of Narayana, that we have remembered you, we have read your mantra, now we are pure. Give attention to this bhav.

The veer abhishek of the Mahamrityunjay

Asked how the body may be filled with energy, so that remembering it at the time of war one becomes very terrible and no laziness comes, he says that for this there is the veer abhishek of the Mahamrityunjay. Of all the shaktis of the veer category, when their initiated sadhaks complete the purashcharan — the mahapurashcharan — of the mantras, taking the Mahamrityunjay for instance, which has separate kramagat dikshas and mantras according to the form.

Chandi Kavach, Bhadrakali's veer kavach, Shiva's Aghor kavach, Virabhadra's and Panchmukhi Hanuman's

He says that in earlier times, what used to happen was that the brave warriors who went into the army had that very nyasa performed upon them for the sake of obtaining victory in war. In the same manner, he says, take the Chandi Kavach in the Shri Durga Saptashati and the like, the veer kavach of Bhagavati Bhadrakali, the Aghor kavach of Bhagavan Shiva, the raksha-granting kavach of Bhagavan Virabhadra, the kavach of Panchmukhi Hanuman ji — all these kavachas endowed with fierceness. The nyasa of all these kavachas: nyasa of the kavach here means the nyasa of the whole kavach.

A sadhak who has accomplished the kavach doing it with a sankalp

He clarifies that he is not speaking here of the viniyoga and the mantra rishi nyasa that follow. Keep in mind, he says, that it is by the procedure of the nyasa of the whole kavach that this thing happens — but for that, either a sadhak must have accomplished the kavach and, making a sankalp, perform it upon you. As for all this subject, he says, practically he has not seen it before his own eyes, so he cannot state it — but he has certainly heard of it.

The Datiya wale Swami ji material and a library of gopaniya granthas

He says that in the whole brihad subject of the Datiya wale Swami ji, many such gupt subjects are given — his complete personal account, what his name is, who his guru is, all of it is told there, and in it there is material about all these subjects. And he says a library is perhaps also about to open there, in which his gopaniya granthas will be kept. Many sadhaks in the Datiya region watch the videos, and they may well uncover those things themselves, so more information will reach you.

Bhairav ji and Mahaganapati

There is Bhairav ji's, he says — so that laziness never comes at all, so that one becomes terrible — and there is Mahaganapati's.

Agni, Vayu and Sur tattvas in the Navarna

He says to the listener Abhishek that all the tattvas are within us, and in the Saptashati the relation of these tattvas is also with that shakti which is present there. Agni, Vayu, Sur Tattvani — when you go into the Navarna it comes with the three tattvas. Although, he notes, in the prevalent Saptashati the viniyoga and nyasa with the tattvas has not been given.

A much larger text with the tattvas set out per adhyaya

But in the mool Saptashati, the old ones, he says, the Argala Stotra and the Keelak and all of it are much larger — greatly different from the prevalent one we look at — and in it the whole subject of all this is present. Secondly, he says, it is not only the three charitas and the six angas; there are further subjects as well, which go according to each adhyaya, and in those too there is a broad treatment of the tattvas, and those tattvas are directly connected with the principal energy, the principal shakti in it.

Do not fix a number for a samput done to obtain diksha

A listener asks about samput of the Tantra Devi Suktam with Jayanti Mangala Kali, and how to obtain the ekakshari diksha of Bhagavati Mahakali, and how much. He says the samput of the Devi Suktam with Jayanti Mangala is fine. But if you wish to do the samput in order that you may obtain the diksha, then do not fix a number for it — that will happen when it is to happen. First do as much japa as possible of both independently, and only then do the samput.

Already in the group, and online as PDF

He tells the listener Girija that the Parvati Gita has already been put into the group, and that now all the PDF can be found online too.

Gomukh shringi, yoni patra, shankha, gajamukh shringi — and Shri-yukta shankha for Bhagavati

A listener says that Shiva ji is bathed with a gomukh shringi, the Devi with a yoni patra, Narayana with a shankha, and Lakshmi ji with a gajamukh shringi, and asks from which special vessel Devi Saraswati's is done. He answers that for all the forms of Bhagavati it is most excellent if you do it with a Shri-yukta shankha — a white one for Saraswati ji.

Standing on one's own path asana for aarti is allowed

Asked whether the aarti can be performed standing on the asana on which one sits to do path, he says: absolutely you can do it.

Sit beside Nandi ji and offer the path into his ear

He says that in Shravan, if it does not work out to sit beside the Shivling for the path, then you can sit beside Nandi ji, do the path and offer it to Nandi ji. Do the path to Nandi ji; for the samarpan, go to the Shivling. If you cannot go, then, offering it there, speak into Nandi ji's ear — closing one ear and speaking into the other — that my japa, please convey it to Prabhu ji. He will convey it, the speaker says.

Keep the baal Hanuman murti along with Maa Anjana

Asked whether a murti of Hanuman ji's baal swaroop can be kept, he says: keep it, brother — nowadays people are keeping everything, you can keep it, if your bhavana is in that form. For baal Hanuman ji you may keep it; keep his murti along with Maa Anjana.

It must be done only after taking dakshina from them

A listener says there is a strong pitrudosha in her maike, affecting her sisters and brother, but no solid upaya is being done there, and asks whether she and her husband may do it. He answers that after being married, if you do it without taking dakshina from those people, then nothing will come of it. The plain matter is that you no longer belong to their house; the marriage has taken place and you are now separate. You may do it for your mother and father if you wish, but then, according to the niti and niyam, give — take at least a hundred rupees of dakshina from them, from their side, so that the effect is obtained.

The relationship before marriage and after are different; bhav versus kriya

One way of putting it, he says, is that we are taking our wage — because if you do it otherwise, then the relationship with them from before the marriage and the present situation are two different things. The subject of bhav-pradhanta becomes one thing and the subject of kriya becomes another. So do as much as you wish, whatever you wish; but even a hundred rupees in the month, having told them that for the sake of the japa and tapa we have done — and then let them give it, and it will be deducted from your share.

Only if there were no brothers and the whole responsibility were hers

Now in this, he says, learned people may put forward many kinds of subjects, saying no, she can absolutely do it. When could she have done it? When you had no brothers, when there was nobody else — then the whole responsibility would have been yours and you two alone would have done it. But there everybody is present, and you are doing it; so then you should do it after obtaining something from there.

Twelve to thirteen counted as fifty-fifty, and reckoned from after thirteen

Asked whether papas do not accrue up to fourteen years, he says it does not remain up to thirteen years, brother. The twelfth begins, the twelfth ends; between twelve and thirteen take it as fifty-fifty. Up to thirteen it is still not counted; it is counted from after thirteen. But going by the present time, he says, it should be counted from even earlier.

Yes, with the durva or kusha ring

Asked whether women can do Gita path or any other upaya for the pitrs, he says: absolutely they can. There is no problem in reciting the Bhagavad Gita. Wear the durva ring, the kusha ring.

Daily seva, ten malas of sandhya and a kavach purashcharan

Asked how to protect the people of one's family from the mohini vashikaran much in vogue nowadays, he says: if you do even the normal morning and evening seva-puja daily, as much as is told, and you keep ten malas of your own sandhya, and you have done the purashcharan of any one kavach — do the Kamakhya kavach — then no vashikaran in the house will have any effect upon you.

Daan on Friday, bhandara, and sugar for ants

A listener says the Shukra dasha is running, that Shukra is the marakesh, and that health is very bad. He says: at the very least, give daan on the day of Friday. And if nothing else, do a bhandara. There will be no shortage of money for the bhandara — how much money is needed? Not much, brother, ten rupees. For ten rupees buy sugar boora, or bring a packet, a hundred grams of sugar, and every Friday take it to such a place and put it out for the ants, where they will be safe and nobody will crush them.

The more Fridays it is done, the sooner health improves

Start doing this much, he says: the more you do this work on Fridays, the sooner, the very quickly, your health will begin to become right — if no such trouble has occurred. And even if trouble has occurred, there will still be a reduction in it.

Shukracharya as their auras putra as well as their disciple

Recalling the Andhakasura katha they had done, he says that Bhagavan Shiva and Maa Parvati accepted Bhagavan Shukracharya as their son — as their auras putra; he came as an auras. So Bhagavan Shiva and Maa Parvati are his guru and guru maa, and along with that his father and mother also.

Sugar boora lepan on the shivling, then jal abhishek

So if you perform their seva-puja, he says, then do Shiva ji's abhishek too, and applying sugar boora upon him, doing a good full lepan, then perform the abhishek with water. Very soon benefit will begin for you. And if you do puja at home and there is a sphatik shivling, then that is most excellent.

Reciting it at the chaukhat

A listener says she recites the Batuk Bhairav satnamavali at the time of going out from the threshold. He answers: absolutely do it, it is very good.

Once is nothing; repeated, the subject of laag may be in it

A listener describes a sister's dream: liquor is much seen, as if someone is pouring liquor on a dev vigraha and she is wandering; where everyone is drinking; a girl of fifteen or sixteen years brought her away from there; a lamp was lit and extinguished on a roti and its kajal applied to the sister. He says that if this has been seen once, then it is no matter; if it is being seen again and again, then tell him. Then the subject of laag being applied may be in it.

Have them all made into one silver mala

He tells the listener Uma Sut to have everything made into one silver mala together, a beautiful one, and to wear it. At least wear it around the neck at the time of pujan.

They may be done together

Asked whether the sadhana of Hanuman ji and Shiva ji can be done together, he answers: why can it not be done — absolutely do it.

The Kotwali road shops and the brass Shri Vigraha in her shringar form

Asked whether a vigraha of Mata Vindhyavasini is available at Vindhyachal, he says yes, it will be found. On the whole of the Kotwali road there are many large and rather good shops, and in them you will find a brass Shri Vigraha of Bhagavati Vindhyavasini — and the vigraha that stands there is just as Maai appears after her shringar; that very vigraha will be available to you there. If you have the bhav, you can take that vigraha too; there is no difficulty.

Mahabhairav sadhana permitted; hastarekha where no kundali exists

He tells the listener Jai Singh that he too can absolutely do the sadhana of Mahabhairav. Asked how anything can be told about those who have no kundali, he says: by the hand, by hastarekha.

Buy a small Narmadeshwar for two or three hundred

Asked whether there is any alternative if there is no shivling, he says: absolutely there is an alternative — go to the market and bring one bought. For two or three hundred a fine Narmadeshwar ji shivling will be found; even a small one, it will be found.

Five extra malas and kshama yachana, without leaving the sadhana

If brahmacharya is broken, he says, then for prayashchitta do five malas of japa separately and ask for kshama, speaking it out. If it was broken at night, then do the prayashchitta the next morning. Do not abandon the sadhana — if you used to do five malas of japa, then do five malas more. This is human, it is an offence, and you will forgive it. But do not leave the sadhana, do not let the mind become uchatit; keep the continuity. There is no difficulty. You are not doing the sadhana of yaksha and yakshini, he says, that they will come and take your life.

Lock it away and worship it only in parva kala

He tells the listener Uma Sut to have it made and then keep it locked. If it is not to be kept in the pujan place, then do the pujan only in the parva kala; for the rest, shut it in your almirah — there is no problem in that, it is consecrated, there is no difficulty. When you do the annual pujan of the year, at Diwali and Navratri, then keep it in the pujan place; at other times keep it as saubhagya.

An existing live already covers it in full

He tells the listener Divyajay that for the Dattatreya mala mantra there is already a live, in which it has been told in full brihad form. Listen to it once, he says; it will be about a year old.

Sutak must be observed, and rites done for her gati

Asked whether the sutak-patak of an uncle's divorced daughter, who had been living in her maike — that is, in the questioner's own village — for ten years should be observed or not, he says: absolutely it should be observed. If her death has occurred here, and she used to live in this very place, then her sutak will be observed with the whole subject, with the full niti and niyam. And for her sake it is you people yourselves who should do everything, for her gati.

His own daily practice of abhishek and shodhan of each bead

Asked whether a rudraksha mala can be worshipped daily like a vigraha, he says: absolutely you can, Mahesh ji — we do it daily. On Maai's vigraha there are nine-mukhi rudrakshas, the whole set; their abhishek and snan happens daily, and the pujan and the process of shodhan of each single bead runs daily.

Prayashchitta karma for interference incurred in speaking with people

What do you suppose, he asks — that with so many people whom he converses with here, or on Telegram, or on call, it is not so? If he has spoken with even five people, then for the sake of that the whole process will then be performed. Just as they discussed today, that when a sadhak interferes in prarabdha then the prayashchitta karma and all the vidhi vidhan should be done and completed intensively — so brother, all these things come into that. So absolutely do it daily.

Rudraksha malas on the yantras, separate systems, an hour's sequence

However many yantras there are, he says, have rudraksha malas worn upon all the yantras. The abhishek of all of them happens daily. Make a separate system for the Shri Vigraha and a separate one for the yantra. On hearing it, it will seem a very heavy process, but when you acquire the practice, when you are a sadhak and such practice has come, then make a sequence for all of it and within an hour it will be done in a flash. The abhishek and shringar process will run once, according to the vidhi; then, sitting comfortably on the asana with the vidhi vidhan, the second process, and then for all of them the avaran pujan and the rest of whatever is due. He stops there, saying he will not tell more or people will start including it.

A matter connected with the pitrs, who are in distress

Asked the meaning of a dream at night in which a small serpent bit the foot and there was much pain in the dream, he tells the listener Akshay that it is a matter connected with the pitrs — the pitrs are in distress.

Keep it in the Shiv Mahapuran and worship it as Skanda

He tells the listener Shashikant that the six-petalled bel patra he offered should, after the pujan, be picked up with a pranam, or picked up at the time of nirmalya when it is to be lifted, and kept in the Shiv Mahapuran or the like. You can worship it in the form of Skanda, he says. Mangal will be very strong and pleased — keep it.

Not everything can be called or placed in totka

Do not go into that, he says — everything cannot be called a totka, and everything cannot be put into totka either. Some things are very good, which are obtained only by a divine effect; so do that, and keep it.

Nothing done at all of Ganpati or Bhagavati

A listener says that since doing five lakh Panchakshari last year, sleep comes a great deal, and asks the cause. He answers by pointing to what has not been done: if you will have done nothing at all of Ganpati ji, if you will have done nothing at all of Bhagavati, then.

Out of syllabus, and a request for darshan

A listener writes of a Narmadeshwar at home that is growing. He tells Shashikant that this is an out-of-syllabus question, brother — we are not so knowledgeable. He asks to be shown such a divine shivling too: if these are growing, that is, if they are living Narmadeshwar ji, then this is a wonderful subject.