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

Is tarpan and marjan required after the havan of the Panchakshari and Saptakshari, and how much?

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.

A listener asks whether TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and Marjana must be done after the Havan of the Panchakshari and Saptakshari, and how much. The speaker answers that if you do them it is very good; if you are unable to, there is no compulsion in these two mantras. As to the quantity, it is done by dashansh. Taking it that you performed a sava lakh Japa — that is 1250 malas of japa — the havan will be exactly its dashansh, 120 malas; the tarpan works out to 12 malas, and the marjan to about one mala. In this manner.

What upaya frees one from enemy affliction through the Kubjika kavach?

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.

Asked for an upaya to be freed of enemy affliction by means of the Kubjika Kavach, the speaker's answer is simply: do the kavach. For a kavach he says he always tells people that until its forty thousand japa is complete — a kavach, a satnam, all of these — the cutting of PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. and the receiving of its full effect will not come about, going by the ordinary conditions of the present time. Not by an upaya, he says. Increase the capacity of your tapa; then it will do the work, whether it be any kavach or a satnam.

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

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.

The speaker mentions that at present someone messages him repeatedly saying that 1100 japa is done, tell me the prayoga; 1100 japa is done, tell me the prayoga. He asks in return how a prayoga would be performed with that, and what it is that the person is to do. Read what is written inside it, he says. It is written in the kavachas themselves that by the recitation of this kavach Bhagavati herself performs the nigrah of the enemies. It is not the case that some separate special prayoga must be done by you. In the prayoga only a sankalp is to be taken.

Why can 1100 japa not produce a special effect?

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.

He says he has explained this subject many times, but asks: after 1100 japa, what special effect is it that you will receive? It may not even be capable of cutting the prarabdha of what is perhaps only a month's worth of our own karma. Because, he lists, it is not going to be done with that much vidhi vidhan; you are not going to use the material substances in it; you are doing an ordinary recitation. Nor will the question even arise in it that the pronunciation was a hundred percent pure. And it is not being taken up from a guru. So many subjects come into it, he says, and that is why it takes time.

Why were the three Rahasyas joined to the Saptashati when they are not described in the Markandeya Purana?

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.

A listener named Prakhar asks why the three Rahasyas were added to the Saptashati when they are not described in the Markandeya Purana. The speaker replies that the three Rahasyas, and beyond them the Kavach, Argala and Keelak — the whole of that subject — belong there because the Durga Saptashati has become an independent Shakta grantha. When you perform the recitation of the Keelak, he says, at that point you will come to know what that subject is.

Are the tantric granthas available today the limit of what exists?

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.

To explain how the seven hundred shlokas actually came about, the speaker says he will repeat one point: it is not necessary that things are limited to only as much as is directly available to you today in the form of granthas — whatever granthas of the tantras reach you. After that and beyond that also there are very many things which have not yet become public. And when they do become public, ordinary people take a great deal of time even to accept them, or else do not accept them, because it seems to them that the things are not authentic. Within that very category, he says, is one subject: the gupt avatar Babaji, of whom listeners will have heard in the context of Kriya Yoga. Many people become confused about the whole subject of the mantratmak — or one may say beejatmak — Saptashati that has been set out through such figures. But in reality, he says, it is not any self-composed or fabricated subject.

Bhagavati manifested before Vedavyasa 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.

In that material, he says, this subject is made clear: in reality, when Bhagavati manifested before Vedavyasa, upon the lotus seat on which Maa was seated a thousand sahasrakshar beejas were clearly visible. So Bhagavati is seated upon the beeja matrikas. And among those beeja matrikas, each single independent beeja has an independent sadhana of its own.

Matrika granthas have gone viral, but 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.

Speaking of those whose hands the granthas connected with matrikas and their sadhana have now reached, having gone viral, the speaker says flatly that it cannot be done without a guru. But since in today's time a race has broken out to tell every single thing — that brother, we are learned, so we have this thing with us and we are telling it — such material is put out. Only then will they be able to go viral, he says; only then will people know that here is a capable person, that he has so many things with him.

What belongs to each of the thousand matrikas?

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.

Look into it, he says: those sahasrakshar — those thousand matrikas, each one representing a single shakti — all of them have their own separate rishi and separate Bhairav, independently. That, he adds, became a matter for sadhaks.

What order did Bhagavati give for the composition of the grantha?

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.

The speaker states the adesh: it was given by Bhagavati that you should compose such a subject, that there should be such a grantha, by which ordinary people may be able to take benefit from it. And do it, she said, by placing these beejas in a sequence.

What does the word Saptashati actually stand for?

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.

So in reality, coming to the subject of the Saptashati, the speaker says that Saptashati has been held to be an apabhramsha form. When you read its description in the older granthas, or when traditional people speak of it — and it is found written in places as well — it is Sapta-Sati, the seven satis. The capacity that those seven satis have was coordinated into these seven hundred shlokas. But in reality, he says, they are Sahasrakshari. These matrikas are more than a thousand. It is only a seven hundred that was kept for ordinary people.

What is the Sahasradhik form of the Saptashati?

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.

There are three hundred more, the speaker says. The Sahasradhik has by now come into currency; people have made even that viral. The form of the Saptashati that is Sahasradhik has also been put into circulation.

What are the six angas of the Saptashati?

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.

So these Rahasyas, or what are called the six angas — the shadanga that it becomes — are the Kavach, the Argala Stotra, the Keelak and the three Rahasyas. This entire subject, he says, is connected with what he has just described. Without these six angas, the root Saptashati of seven hundred shlokas as it stands in the present time cannot be complete.

Inside a kula parampara one becomes capable in sequence and receives 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.

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

Is each shloka of the Saptashati a mantra in itself?

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.

What has been set out here through the story, by means of Surath and Samadhi, is such that each shloka — as they say — has an independent prayoga of its own. Every shloka is siddha in itself; every shloka is itself a mantra. Here, however, you are reading a story. So what will be understood from it? That in the Devi Vach some such subject has come, or that in one word, in one shloka we are reading, no meaning of a mantra seems to emerge at all. What mantra will come into this? But in reality, he says, when you go there, all these subjects will be known to you.

The more easily available a gupt subject becomes, the less its 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.

You can read it, the speaker says; now if you search for all these things they will be found comfortably. Then relate it, understand it. But these are gupt subjects, he says, and the more easily they become accessible to people, the more easily available they become, the more their importance will keep decreasing. And when they are put to use in work, they will give no effect. How? When you will know, when it will be found out that ah, this is how it is — the person has no samarpan in it at all. Knowledge is simply happening to him. So when he too performs it himself, since he has no path of kramagat sadhana with him in the prescribed way, it does not work.

What can an ekakshari mantra do if it is taken properly?

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.

For an example, understand it this way, he says: take an Ekakshari mantra — whether it be Bhagavati Kali's Chintamani, the Kali pranava, the Devi pranava, or any deity's ekakshari pranava mantra, such as Bhagavati Pitambara Baglamukhi's. If of that alone a proper Shakta Diksha takes place in a kramagat initiation, and after that four lakh is done — in one lakh there will be one prasaran, but four lakh is held to be the mool prasaran, at the least a fourfold one — and he will do that much and remain traditional, then by the effect of that ekakshari mantra a great many works and prayogas can be done. From it in its completeness the prayoga of several mantras can be performed.

What else must accompany a kramagat ekakshari diksha?

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.

But besides this, the speaker says, a great many subjects join in. If a kramagat Diksha is taking place and it has been of the ekakshari, then along with it what else is to be done and how it is to be done; the Mahamrityunjay Mantra; how the Bhairava is to be carried along. Which beejakshari your diksha has been in — whether it was in rakar or in lakar. All this subject, he says, only your guru will make clear.

In how many amnayas are Baglamukhi and the Mahavidyas worshipped?

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.

Because Bhagavati Baglamukhi too, he says, is worshipped in the six amnayas in separate forms. It is not that she is in four amnayas, or in some one amnaya alone. Her presence is in all the amnayas. The ten Mahavidyass belong to all the amnayas. Some people — the more deeply a person enters into this, he says, the more he will come to know.

Collected PDFs and reels destroy the seeker's samarpan before the vidhi is even clear

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.

So until that entire subject becomes clear, the speaker says, and the complete vidhi vidhan of a thousand mantras each is reaching you directly, your samarpan is simply being destroyed. The PDFs that you keep arranged on your mobiles and on your laptops — the most gupt of gupt subjects that people keep uploading, the videos that are being made, the reels being made on Instagram — this will destroy you, he says. Your samarpan will not remain, no bhav will arise within you. You will only know it and say, oh, so that is how it is.

What happens when the guru finally arrives?

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.

And whenever your guru is obtained, the speaker says — if by reason of your karma a guru has been met — when he tries to explain, it will run in your mind: but all this we already know. Ah, guru ji is telling rather less than this. Ah, he is telling this a bit wrongly. Because mantras work upon bhav, he says. And with that, the story is finished.

Having already read of Baglamukhi's rakar, lakar and trayakshari, the bhav is divided before the guru speaks

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.

Guru ji will say, do japa of the ekakshari, the speaker says. Now you have already read, heard and known beforehand that in Baglamukhi Maai it is not in rakar; that if one takes the la and ra one, 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 your bhav — you are doing the japa in the ekakshari, but your bhav is not in that mantra at all. Your bhav has gone somewhere else. The story is finished right there, he says. This is what happens from obtaining these things in an unauthorised way.

Why are the forms of the deities themselves kept secret?

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?

It is for this very reason, the speaker says, that the swaroops of the devis and devatas too are kept gupt. When the dhyana of Bhagavati Pitambara, the Brahmastra Vidya Baglamukhi, is being performed in her dvibhuja — two-armed — form, then in that two-armed form, who is the devi's vahana? 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 all have to be specified

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.

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

Are the multi-armed forms of Pitambara available in books?

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.

But the dvibhuja, chaturbhuja and ashtabhuja forms of Bhagavati Pitambara, and how the kramagat mantra will proceed within them — all this, he says, you will at least even now not find in the granthas. It is possible, he allows, that someone new may print it as well; so many are being printed daily that people may print it. But however much anyone may do, until a traditional guru expounds the matter to you and tells it, knowing the rahasya of those forms and building samarpan are two different subjects.

Is there gain or loss in obtaining these secrets without authorisation?

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.

Because of this there is a great deal of harm, the speaker says, and no benefit at all. You wonder why we say again and again that one should not do it in an unauthorised way — become worthy, and know the secret. We have said many times, he adds, that when you go to Vindhyachal, perform the trikon, become worthy; Bhagavati will tell you the secrets, will give you the secrets, and you will understand.

What is the biggest thing a sadhak should remember about maya?

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.

And one greatest thing, the speaker says: maya always walks along with the sadhak. Keep it in remembrance. On one side is Mahamaya; on the other side is maya, and she runs her own course.

What does maya do after a large japa count is completed?

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.

Wherever you have completed a sava lakh japa of any mantra, five lakh, ten lakh, maya will become active, the speaker says. She will fill ahamkara within you, will fill it within us; ahamkara will come within sadhaks. And with it the pretence of becoming a guru, the haste to become a guru, the haste to become a scholar — that brother, we are a very great scholar, there is nobody greater than us. This maya, he says, is rendering sadhaks futile in the present time, in every way, as we are seeing. Nothing can be said about this thing. People are in such haste. Now choose one of the two.

Maya binds good sadhaks and does not let them 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.

It even seems improper to say this thing, the speaker says, because people will not be able to understand it, or do not wish to understand it. But know the reality, he says: good sadhaks are being harmed. However much a person may be tried to be woken, when maya binds him she does not let him wake. And should the person wake, he will then fall from such a place that he will have to keep up the pretence all his life; real sadhana he will not be able to do.

What should one do with knowledge one is not authorised for?

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.

For this reason, the speaker says, know all these things by all means — but if they are unauthorised, then do not advance toward them. Remain within your own limit; staying within maryada, keep doing things as you go.

What should be offered to Bhagavan Shiva in the daily puja?

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.

Asked what should be offered to Bhagavan Shiva in the nitya puja, the speaker answers that his jalabhishek and shringar are the most necessary. Abhishek is dear to him, so abhishek should happen daily. For the rest, whatever you can offer him — along with bilva patra.

May a woman recite the Shri Suktam daily?

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.

A listener named Anita Shri writes that her financial condition is not good and that she does three paths of the Shri Suktam daily. The reference here, he says, is this: if you are a woman, then it is a plain matter — the Shri Suktam falls in the Vedic. And since the Shri Suktam falls in the Vedic, its utterance should be done only by those who wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed.. In today's time, having watched videos from South India and videos from here, people say brother, who stops anyone, everybody does it. Brother, he says, you cannot do it. By the information he has, Shri Suktam and Purusha Suktam are Vedic mantras. So the adhikara to utter them — when there is not even the adhikara for Gayatri Mantra.

Even the ordinary forms and avatars of Bhagavati kept this 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?

The brahmins, the Vedic brahmins, are making this subject clear in their videos, the speaker says: that as regards the adhikara for all these things, even the ordinary forms of Bhagavati who took avatar and performed leela kept this maryada. So then, he asks, who are we? That, he says, is the first matter.

Should a parad shivling be kept, and by whom?

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.

The second thing, the speaker says, is the parad shivling. That somebody in the present time, having accomplished paras rasa, is making and giving a hundred-percent parad ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. — this too is an astonishing subject. If it is an original parad shivling, then it is fine. According to him — as he has held from the beginning — he cannot interfere very much in this. He does not wish to break the shraddha that you have. But even so 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 and similar shivling.

What is said about rasa-siddha parad?

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.

Rasa-siddha parad, the speaker says, is a consumer of gold. Parad shivlings, or what is connected with paras — that which will be genuinely real parad — consume gold itself. Just as there is a silver leaf, so a gold leaf is applied, and they consume it. So understand what the subject is, he says. And this thing is not proper for everybody to do either.

Which shivling should a householder keep?

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.

According to him — or rather, he says, not according to him but according to the learned — a householder who holds the desire for dhan, dhanya and sukh should keep either Narmadeshwar Shiva Lingam ji, or a shivling made of ratnas, whether it be of SphatikA crystal rosary, chosen over Rudraksha when a practitioner's Venus is favorably placed and outside the 6th, 8th, or 12th houses., of panna, or whatever is within your capacity. Sphatik shivlings anyone can keep comfortably. Narmadeshwar ji anyone can keep comfortably; they should keep them.

Where the difficulty is financial, the Shiva and Lakshmi vidhis already on the channel serve

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.

And if you have difficulty in the financial sense, the speaker says, then on the channel many such vidhi vidhans have been described — connected with Bhagavan Shiva and connected with Bhagavati Lakshmi — which you can perform.

Abhishek of the shivling with honey, in a small quantity, is the simple Shravan remedy

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.

One ordinary subject — Savan is running, so he says he will tell it once again himself. Perform abhishek of Bhagavan Shiva's ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., and especially do his abhishek with madhu, with honey. Let it be with only a very little honey, he says, not so much that a whole bottle of honey is needed, 250 grams every day. Let the abhishek be of a single spoon only — but let it happen.

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

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.

And having again performed abhishek with water and the rest, the speaker says, take 108 unbroken rice grains, and colour those grains well with the chandan or the kesar that comes. And if the archan is to be with bilva patra, then it is very good. But if bilva patra is not obtained in that quantity, then at the least offer five bilva patra to Shiva ji.

With which mantra should each rice grain be offered?

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.

And after that, the speaker says, with the 108 names of Bhagavan Shiva, or else with the authorised Panchakshari Mantra — whether you are a woman, whether you are a man, whether you have the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. or not, according to the whole vidhi that he speaks of many times — according to the mantra you are authorised for within the Panchakshari, taking one rice grain at a time, begin to offer it upon Bhagavan Shiva, holding the wish that we may obtain dhan and dhanya.

What should be recited at sandhya for a householder's prosperity?

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.

The stuti that has been made by Vishnu ji of Shiva ji, by the thousand names — recite it at the time of sandhya, the speaker says. It is wonderful for the attainment of dhan and dhanya, for the sukh of a householder.

Are the mantras of Bhagavan Dakshinamurti keelit?

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.

A listener asks whether the mantras of Bhagavan Dakshinamurti are keelit, and whether the Mahakal jyotirlinga is called Dakshinamurti because the jyotirlinga is south-facing. Look, the speaker says: when you enter the field of tantra, the subject connected with Bhagavan Dakshinamurti cannot be accomplished in its complete form without a guru. There are many such mantras connected with him that are being circulated in the present time, saying one can do it this way, one can do it that way. But he is the Mahabhairav of Bhagavati Tripura Bhairavi. Among the ten Mahavidyas, Bhagavati Tripur Bhairavi is the fifth vidya, and he is her Bhairav. Leave aside the subject of keelit and akeelit, he says.

How should one judge whether a stuti or stotra may be recited?

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.

Even the ordinary vidhi vidhan of these forms, the speaker says, would be improper to perform oneself without at least taking it from some worthy knowledgeable person who is in their parampara. As for stuti, sahasranama and stotra, look at the phalashruti of each. Where it is described in it that yes, anyone can do this — that if householders do it, these attainments came about — that may certainly be done. But if it is given in the phalashruti that it cannot be done without Diksha, or if any kind of restriction has been placed in it, if there is a vidhi-nishedha, then it cannot be done. This, he says, is for every form.

Is the Dakshinamurti form the same as Shiva facing south?

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.

And where the matter concerns the jyotirlinga — Dakshinamurti jyotirlinga — the speaker 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 between the two. And the second matter is that in an authentic way, in a shastric way, he has nowhere read that that very form of Bhagavan Shiva is in the form of Dakshinamurti, if one is speaking of the jyotirlinga itself.

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.

In place of that, the speaker says, he has read some quite different subject entirely. So it is possible that he may not have the information. If some learned person is stating this subject with proof — that this itself is Bhagavan's Dakshinamurti form — then you may accept it. But in his medha, in his buddhi, in his svadhyaya, or from learned persons, he has not heard such a subject. So, he says, we cannot speak this thing at all.

Which temple is right for the Kshetrapal at Haridwar?

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.

A listener writes that they live in Kankhal in Haridwar, and asks which temple would be proper for the Kshetrapal — mentioning on one side the Daksh temple, and on the other Bilveshwar Mahadev, where Mata Parvati performed tapasya for three thousand years eating bel patra. The speaker says he does not have special knowledge concerning Haridwar, so he cannot say this. For that place, only after doing a good svadhyaya of the Shakti Peeth of the Kankhal region and of the whole subject would he be able to tell you. And it would be more proper, he says, if you ask the people who live there.

Is there one Kshetrapal for a whole city?

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.

In reality, the speaker says, the subject of the Kshetrapal for the whole of Haridwar became one thing, and the subject of the Kshetrapal of the region in which you live became another. Within Haridwar too there will be separate regions, will there not. So instead of there being one Kshetrapal, there can be many Kshetrapals.

Does using the Panchakshari as a samput reduce its energy?

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.

A listener asks that, for what was deleted, if one again puts some mantra in Samput with the Panchakshari, will the energy of the Panchakshari be lessened. Absolutely it will not be, the speaker answers. For this, he adds, a separate video has already been made for the Panchakshari.

How should all the deities of the household be worshipped?

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.

Asked by a listener named Sarik Tiwari how all the devis and devatas of the household should be worshipped — one by one, or first the pujan of one and then of the next — the speaker takes an example: suppose you have installed Lakshmi-Ganesh ji, Hanuman ji, Shiva ji and Bhagavati, all of them. Ordinarily in the house, for each day, if you have the snan and so on performed for all of them and that whole subject is there, then do it in sequence according to your own convenience. But if you perform an entirely ordinary pujan — not everybody has that much time, so that he would say to do that much — then this much should be done.

What is the minimum daily procedure for the household deities?

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.

This much should be done, the speaker says: Gangajal and fragrant water should be mixed together. Such as rose water, Gangajal, agaru, and fragrant itra. Mixing all these, keep it in a good spray bottle, or in the vessel that is used for sprinkling water, so that it stays fragrant. And every day, sprinkling it over all of them, first wipe them lightly with a clean dry cloth, a cotton cloth. Apply a tilak and the rest to each one of them.

Which images cannot be treated in that abbreviated way?

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.

After that, having done their shringar and so on, then sit down for pujan, the speaker says. But even in that, for Shiva ji this cannot be so. For Shiva ji, or any stone shila that you have kept — Shaligram ji, Shiva ji, Narmadeshwar Shiva Lingam or any other ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., and besides these a Sonbhadra shila, a Swarnamukhi shila, whichever you keep — for all of those you should then have the snan and shringar performed in sequence.

If nothing else, the shivling's abhishek must be done daily without fail

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.

If you have not had it done for all, then there is no difficulty, the speaker says — but at least do it for the ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. without fail. The subject of Shaligram ji is according to you, how you perform their seva. But the abhishek of the shivling should happen daily. That is to say: the matter of snan and the rest, the sprinkling of water and applying tilak to them, if you do it daily, then do all of that together; then sit on the asana and carry out your further programme.

May a nightly japa of the Argala's first mantra be shifted to the morning?

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.

A listener says they attempt ten malas of the first mantra of the Argala Stotra every day, doing it at night, and asks whether on a day when some household work arises it can be done in the morning. Certainly do it, the speaker says. Only see this much, that there be no gap. For some reason, a gap of five days will occur to women in any case — that, he says, is not in the count.

What if a full mala cannot be completed on some day?

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.

But ordinarily, the speaker says, if it should ever seem that today so much Japa will not be possible for some reason, then even if a Mala of japa cannot be done, sitting on the asana, do your japa even eleven times.

How is the last avaran of the Durga Saptashati yantra worshipped?

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.

Rahul Sharma asks about the last avaran of the Shri Durga Saptashati yantra's avaran mandal pujan: is it to be done as in the remaining eight avarans, or is one only to release rice on the yantra, or both. Now look, the speaker says, there are two matters here. The first: if you are doing 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 Digpalas.

What is done if one has gone into the tenth avaran?

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.

And if after that you have gone on into the tenth avaran, the speaker says, then there are those shaktis by way of the Aindri shakti — which one might call the mahashaktis connected chiefly with the Kundalini shakti of the ten Dikpalas. If you are performing their pujan, then for that it stands written that the pujan is to be done near the Kalash. But a kalash will not always be installed. So you will do the very same thing on the yantra itself, with jal and akshat, or whatever it is you have done for the rest. The second matter, he says: if you are doing the pujan even at the level of those shaktis, then too it will be done in the same way. This is if you are including both avarans; if you are going that far, then keep this in mind.

What if a kalash is kept installed all year?

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.

As you have done for all of them, so here, the speaker says. In Navratri, or if you keep a Kalash installed at your place of pujan throughout the year, then it is available to you that their pujan will then take place beside the kalash itself, as it is described.

How many malas of the Panchakshari should be done in Sawan?

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.

A listener named Manjusha writes that Shravan is beginning from tomorrow in Maharashtra and that she does five malas daily of the Panchakshari Mantra. From tomorrow Sawan is starting, the speaker says. There will be no joy in five malas — that is what you do every day in any case. Now what is to be done is that in Savan, at the very least 41 malas should happen daily. Only then will your sava lakh be completed across the whole of Sawan.

What should the daily count be after Sawan ends?

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.

And after Sawan finishes, do not take five malas onward but ten, the speaker says, because in the nitya Gayatri Mantra, 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, brother. The ganas will not ask after you; Parvati ji's sakhis will not ask after you. You will be wandering about at the edges, and it will seem to you that these people are not asking after us, that everyone has ignored us. And there you cannot do japa, so you would have to take birth again. Therefore do ten malas — in less than ten malas there is no joy after that.

What should be done for the pitrs on 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.

A listener writes of a dream in which he saw a kinnar cooking food in a kachchi rasoi; then, going into the kitchen to feed him, he saw milk, sugar, butter, lassi and flour scattered about. Today, he adds, was Amavasya. Brother, the speaker answers, do it for the sake of the Pitrs. On the day of Amavasya, for the sake of the pitrs, every single person ought certainly to perform Panchbali.

Is there a shorter nama stotra for Nikha Lakshmi?

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 listener asks whether Mata Nikha Lakshmi also has some short nama stotra, such as a dvadasha or a shodasha. The dashansh should be done of the Kavach itself, the speaker answers. All right, he adds, we will put that in the group.

May one do Dattatreya tarpan for the pitrs under a bilva tree?

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 listener says he is doing the path of the seventh adhyaya of the Shrimad Bhagavad Gita as told, and asks whether he may sit beneath a bilva tree and perform the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. vidhi for the Pitrs using Bhagavan Dattatreya's ashtottara namavali. If you have done the path of the Shrimad Bhagavad Gita for at least a sava mahina, the speaker answers, then begin the Bhagavan Dattatreya vidhan, the tarpan one.

A more special observance is being prepared for Ganapati and Shiva on the Monday Chaturthi

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.

For the Chaturthi and Monday that are falling together this time, the speaker says, 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. On that day, he says, a somewhat more special and larger preparation is being made.

Is the Chandi Kavach from the Varaha Purana or the Markandeya Purana?

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.

Asked whether the Chandi Kavach is from the Varaha Purana or from the Markandeya Purana, the speaker answers that here and there it is said to be Harihar-composed. It is in both, brother, he says.

What is the upaya for obtaining a job?

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.

A listener asks for an upaya for obtaining a job, saying there is great need of one. The whole vidhan of the Ishan Shiv sadhana is there for obtaining a job, he says. There is the one of Bhagavan Suryanarayan. And we shall see further and put out more subjects connected with this, he adds.

Does one need a separate diksha for Chhinnamastika after the Panchakshari?

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.

Asked whether, after taking the Panchakshari Mantra Diksha, the Chhinnamastika mantra has to be taken separately, yes, the speaker says: Maai's diksha will then be separate again. 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 remain separate.

How should one install a Vindhyavasini vigraha if the kuldevi is unknown?

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.

A listener named Pankaj writes that he does not know his Kuldevi, that he has begun to regard Maa Vindhyavasini as his kuldevi, and asks in what manner he should bring her pratima from Maa and install it at home. So ordinarily, the speaker says, a Shri Vigreh of Bhagavati that is ashtabhuja, that is solid, that is mounted upon a lion, and in which the lion's mouth is closed — such a saumya pratima — you may, if you wish, install in the form of Bhagavati, if you keep such a bhav in your heart.

How should the vigraha be brought from the kshetra itself?

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.

And if there is the wish to take it there, perform the pujan and bring it away, the speaker says, then having bathed it and having had Maai's complete pujan performed well, you can bring it away from beside her.

How should japa be offered at a Shakti Peeth?

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.

Asked how the samarpan of japa at a Shakti Peeth should be made — going before the main Vigreh, or mental samarpan without going — when japa is being done every day, look, the speaker says: going every time is not possible at every Shakti Peeth. There is a great crowd; one has to stand in a queue. So how will you go to perform that much samarpan? Therefore do it in a mental way.

Go once on the final day and make the samarpan in sight of 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.

On the final day, when the purnahuti of the Japa and so on takes place — if you are doing a Havan, or whatever it is you are doing — then after the samarpan, for the sake of samarpan, go once without fail if you wish. Do the samarpan looking upon the shikhar. As at Kamakhya ji, he says, it is such that the shikhar will be visible from your own asana right there. Do the samarpan there itself.

The forms are nearly alike and his information is limited, being 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.

Asked about certain deities, the speaker says that at present it is not possible even for him to tell this much. He has very limited information about their forms, because their whole subject — with two other forms alongside — comes out very nearly the same. Karik ji Maharaj and all of these, he says. So until we separate this out in writing, one from another, and only then speak, it will not happen. Because this whole subject belongs to the Mithilanchal region and is separate from his own. He made that video after hearing it from another and understanding it — from one who had been their special pujari. And at his command: he said that this information is not with people, you put it out. That was when they put out that video, two or three years ago.

Should one do 1100 of the Chhinnamastika kavach for protection?

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.

A listener asks, in a situation where she can only go outside the house for eleven days and much is being considered at home, whether 1100 of the Chhinnamastika Kavach would give the shakti for the protection of the body. If you perform Maa Chhinnamastika's kavach, the speaker says, then the subject will become entirely different. Do that for which you are authorised, he says.

Why do sadhaks keep being drawn to whichever form is in fashion?

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.

There is attraction in every form, the speaker says. Whichever form of Bhagavati you come to know about, the attraction toward her will increase. At one time people were attracted toward Bhagavati Pitambara, and still are. But now, he says, look — the one whose podcast has gone viral is a sadhak of Bhagavati Tara. So now people are being attracted toward Tara Maai. This thing that is within you, at least keep it limited. Be devoted toward your own aradhya. It is for this very reason, he says, that he never tells you to become attracted toward this or that form.

What is the mool roop of Bhagavati?

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.

The Bhagavati who is seated at Vindhyachal is the mool roop, the speaker says. If you look at her aarti, in it she is one who assumes all those forms. She will be worshipped everywhere. The mool is Parvati ji's form, so you may worship her at any place, in any location, in any form. Even so, he says, we never say that she is our aradhya, so you too should do hers. Bhagavati Kamakhya is the mool roop. She may be worshipped everywhere; anyone may worship her. But even so we cannot say, no, you too worship her. Worship the one you have worshipped from the beginning.

Increase tapobal at these kshetras and strengthen your own devata instead

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.

Going into these kshetras, increase your tapobal, the speaker says. Going into these kshetras, making the Teerth Yatra, doing japa and tapa, performing parikrama, bathing, giving daan and so on, doing a good PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of the mantras — increase your own capacity and strengthen your own devata. Do not keep changing your devata again and again. Do not let attraction arise toward the forms; see your own devata's form within the other form as well.

How are the different forms of Bhagavati related to one another?

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.

All are one, are they not, the speaker says. They are not separate at all. 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 — there Jaya and Vijaya become Dakini and Shakini. And there she becomes Bhagavati Chhinnamastika.

How should one listen to descriptions of other forms?

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.

Bring this subject within you, the speaker says, and then your attraction will remain upon your own ishta, upon your own aradhya, and you will not be shaken again and again. That today it is on this form, and tomorrow whoever has gone viral, on his form. Whatever descriptions of forms you hear, hear them broadly — and return to the mool form of your own Ishta Devata. Saying this, thinking this, with this samarpan: that our aradhya has such capacity that she can assume this form and do such and such; such is her capacity. Understand this subject, he says.

How are the peeths arranged at the Kamakhya kshetra?

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?

Now if the subject of Bhagavati Tripura Bhairavi has never been placed before you, the speaker says: when you go into the kshetra of Kamakhya ji, Bhagavati Tripur Bhairavi's place is toward the lower side. Above is Maa Kamakhya, Maa Bhairavi is below, and in between is Bhagavati Dhumavati. Now why is Bhairavi below? What is the rahasya of that place? Why is the Kakshap Kund there?

Rajas udbodhan makes hearers run after whatever they have heard

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.

And the whole tantratmak subject of it — if it were to be discussed, and if a hundred men were to listen to it attentively, then those hundred men would first go running off in that direction, the speaker says. Because rajas udbodhan takes place. People, when they hear a great deal about a thing and come to know it, then start running in that direction, that it is there we have to go. So one must not run like that, he says.

Which is the highest peeth at Kamakhya?

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.

The highest peeth there is that of Bhagavati Bhuvaneshwari, the speaker says. If, as regards the kula devata there, it should seem to you that Bhagavati Kamakhya is the one worshipped as Kuldevi — it will be a matter of surprise to learn that predominantly it is Bhagavati Bhuvaneshwari's peeth that remains worshipped there in the form of the kuldevi. There is a rahasya to every place, he says.

Is one form of the Devi more powerful than another?

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.

All right, the speaker says, so do not fall into this business, into this subject, of thinking that this form is more fierce, that there is greater capacity in these. Brother, capacity is in all of them. There is no such shakti at all who is not capable. Every shakti is in herself sarva-samartha and endowed with all capacities.

What decides which form a sadhak is finally taken to?

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.

For the form in which your rin stands, the speaker says, they will take you there for that form. If in a previous birth you had performed the upasana of Bhagavati Saraswati, and midway it remained unfinished for some reason, then in this birth, whichever devata's sadhana you may perform, in time, when you arrive fully and properly at your own level, then whoever your aradhya in this birth may be will take you there and have that sadhana completed. They will not keep a rin standing, he says.

Why does Indra go to Brahma, then Vishnu, then Shiva in the kathas?

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?

When calamity falls upon Devraj Indra, the speaker says, he goes to Brahma ji. Even if he knows that it is Brahma ji who has given the boon, he could go without going to Brahma ji, straight to Vishnu ji, directly to Shiva ji himself — but why does he not do so? A system has been made there. Look at 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 some lack of capacity in these three devatas, he asks.

What does the Trigun aarti show about the three devatas?

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.

Now Shravan is running, the speaker says, so you will be performing aarti daily. The aarti of Trigun Swami ji — jo koi nar gaave, Brahma Vishnu Sadashiv, the three assuming one form, the ardhangi they are holding. And no aarti of a trigun form is performed in any panth or sampradaya, he says, but just now in Shravan every Shiva bhakta is performing it. So the three, between the separate pranava letters — these three are one, the three are one. Capacity, then, is within all of them. But they have made a boundary: that yes, this belongs to him; such a planning has been made; this leela is to be done, so it will happen by his hands.

Vishnu appeared between Shiva and Ravana to preserve niyati after the deed with Vedavati

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.

A very good subject was shown in the matter of Ravana's vadh, the speaker says: when he did the wrong deed with Vedavati, at that very moment Shiva ji rose up to slay him, taking up the trishul. In that very instant his destruction could have taken place. But Vishnu ji himself, in person, manifested 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 and kept, as to how his slaying will happen. If you slay him now, an imbalance will arise. He did not let it be done.

What is said about Yamraj and his kaal danda?

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?

The kaal danda that is with Yamraj, the speaker says — the kaal danda of Yamdev. He is Kaal Dev. He has been made sarva-samartha; it has been given to him; each one 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 himself is Kaal. Who can go beyond him?

Why was the leela of Markandeya Muni enacted?

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.

But a leela had to be performed, the speaker says: that here, beyond Kaal also, is Mahakal. The Mahamrityunjay Mantra had to be shown before all in creation as being capable, as bearing fruit. It was then that the leela of Markandeya Muni was composed.

How was Markandeya made immortal without violating Yamraj's law?

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?

But you should know, the speaker says, that in the form in which Bhagavan manifested for the protection of Markandeya Muni, and made him ageless and immortal forever — so that among the seven Chiranjivis, Markandeya Muni became a Chiranjivi — see one subject there: he did not do it in such a way as to violate the niti and niyam of Bhagavan Yamraj, or the responsibility that is his. He did not annul it. What he did was to stop the gati of Kaal. He did not let the age of Markandeya Muni be completed at all. He said that for Markandeya Muni, this thing that is your time-dilation theory — the theory itself was ended there, so that his age can never be completed, and up to that point he will always remain one instant behind. Neither will his seven years be complete; and when the seven years will never be complete at all, then how will Yamraj take away his pranas? There it was stopped. The gati of Kaal was stopped for Markandeya Muni. For his sake, that thing stands halted.

Social media is Rahu, and each devata moves by his own rules

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.

So whatever the niyam is of whichever devata, they run entirely according to their own niyam, the speaker says. 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 that is social media, brother — social media is called Rahu. This much everyone will know; you people watch all these subjects. And ninety-nine percent of people carry Rahu only in the negative, saying that brother, Rahu suddenly gives a great deal and suddenly snatches a great deal away, and gives delusion. They carry only this.

Shri Hari knowingly gave the 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.

Now go to the root, the speaker says: did Bhagavan Shri Hari Narayan not know that this one sitting there is a danava named Vyaprachitta — that this one is not a devata, this one is a rakshasa? Did that antaryami not know it when, in the Mohini form, he gave him the amrit to drink? He must have known, mustn't he. At least this much common sense and intelligence should be within all of you, that yes, he must have known.

How did Rahu come to be counted among the grahas?

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.

It was when both Chandradev and Suryadev understood that this one is a rakshasa that they said so — the rakshasa named Svarbhanu, the speaker says. That this one is a rakshasa; and by reason of their saying it, his head was cut. So there was some niyati in it, was there not — that this one too is to be given amrit, this one too will drink amrit. So he too has drunk amrit, and for that reason he became a deva, was held equal to and on a par with the devas. His place was made among the grahas.

Why is social media governed by Rahu?

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.

And social media is called that, the speaker says, because its adhipati is Rahu. And those who are afflicted by him can never carry the positive side from social media; they will always remain deluded. See how many such people there are who, taking positivity from social media, learning things and putting them to good use, are also earning dhan and dhanya, are removing their troubles, and are walking while holding to the right path. And how many such people there are who are learning the wrong thing from this very place. This depends upon your kundali too — this is also a true thing, he says.

Why is Shiva given no importance in the present time?

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.

So this state of delusion that arises about one's own aradhya, again and again — people today, the speaker says, give Shiva ji no particular importance at all. One has to tell sadhaks on his behalf that brother, Shiva ji himself is the originator of tantra. It is he himself who speaks on the subject of tantra to Bhagavati Parvati. So who is asking after Parvati ji, who is asking after Shiva ji? They are asking after Bhairava ji.

Videos display fierce Bhairav forms that ordinary people hold no authorisation for

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.

After every four videos, the speaker says, one video comes on such fierce forms of Bhairava ji — forms for which ordinary people are simply not authorised at all — and the whole thing about them is told. And so it has to be told, he says, because brother, it has to be shown to the public that we possess a great deal of knowledge.

What is neglected about Bhagavati Parvati?

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.

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

What are the rules for wearing a kavach?

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.

Whenever you wear a Kavach, the speaker says — let it be any kavach, leaving aside the Kamakhya kavach — if they are husband and wife, then what rule will there be for them? You can wear the kavach daily. Being husband and wife, keep the kavach worn. Even at the time of sleeping you can keep it worn.

What should be done with the kavach in sutak and patak?

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.

At the time of Sutak and patak the thread is to be changed, the speaker says. If you have worn it in metal, in gold or in silver, then you can keep it worn — there is no difficulty at all; you can wear it as you would a limb of the body. 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 paid to these things. But if you perform dharma-related work, then there is no matter of difficulty, he says.

What is advised for the Kamakhya kavach?

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

Absolutely, the speaker tells the listener Anita Shri: perform the avritti of the Bhagavati Kamakhya Kavach again and again.

How many shlokas do the Kavach, Argala and Keelak make together?

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

How should one perform the nitya seva of Purnagiri Maiya?

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.

Asked how the seva of Purnagiri Maiya should be performed, and which mantra should be uttered for her nitya seva, the speaker says that among the 51 Shakti Peeths, and the mool aadhaar peeths — whenever the pujan of any shakti, of any devi, takes place, in it the pujan of Bhagavati Purnagiri Peeth, of the Jalandhar Peeth, of all of these, certainly happens. So do the pujan according to Maai's form, or the pujan according to the mool form. And if you are not initiated, then you may proceed according to the first mantra of the Argala Stotra, and if you wish to go into the brihad form, according to the yantra of the Durga Saptashati.

Learning avaran pujan from someone who knows it 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.

A listener says he had done the Saptashloki sadhana in Ambubachi, with viniyoga and nyasa, that a divyansh was obtained by whoever it was, and that having completed the sadhana and reported it, they said that now they wish to be taught the Aavaran Puja. You did the Saptashloki sadhana, the speaker repeats. 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 that we can do.

May a man without a janeu utter the Tatpurusha and Sadyojata mantras?

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.

Asked about a man without a janeu uttering the mantra of the Tatpurusha form and the mantra of Sadyojata ji, in the nitya abhishek, the speaker says, perform the abhishek of Bhagavan Shiva by all five of the mantras; there is no difficulty in that. For japa and the rest — if you have to do japa of all of them independently in it, and to perform the Viniyoga, Nyasa and so on of each of them, then the subject is different.

Another beeja appears during Panchakshari japa and uchchatan sets in — what does this mean?

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 listener says that at the time of Panchakshari Mantra japa a different beeja is being seen, that in between he starts doing japa of a beeja mantra, and that Uchchatan is setting in. Never mind, the speaker says, this happens. One should not be so greatly troubled by this. From the state of tandra forming, all these subjects can occur with any sadhak.

A month of Shravani Panchakshari runs on of itself into the 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.

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

What should be done if uchchatan or lack of samarpan arises?

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.

And as far as the subject of Uchchatan goes — that one is becoming uchchatit, or that there is a lack of aastha, of samarpan, toward the form of Bhagavan whose pujan is being done — for this, the speaker says, you should certainly sing the stuti. Sing the stuti.

Why does a person remain always unhappy about his past?

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.

Brother, this thought — asked by reason of which karma a person remains always unhappy about his past, the speaker restates it. What? About the past: ah, I did good to him and he did me a great deal of harm. This can happen. Now after such thoughts, if the buddhi becomes blunted, then difficulty arises. And one further subject, he tells the questioner Mohit, we will add in this. This is especially for sadhaks.

What do young sadhaks start doing too soon?

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.

As he was saying earlier, the speaker repeats: upon a sadhak there is the grace of both Mahamaya and maya. Maya too runs her course. In the present time, he says, look — the people of the new generation, the young sadhaks, very quickly begin distributing mantras directly, giving Diksha, even holding shivirs, or elaborating things. They begin all these things very quickly. They show themselves mature very quickly: that we have become mature, that the knowledge has been acquired. Certainly, he allows, you may have the information with you. You may have wonderful knowledge of a great many subjects. You may have eloquence within you, the ability to represent things. Everything may be there.

The more the involvement with society, the more the tapobal drains away

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.

But the more involvement you have in these things, the speaker says, the more your Tapo-bala will go. Whether you be a traditional sadhak or an ordinary sadhak. And when your involvement with society begins to increase and tapobal begins to decay — it will not be understood right now, but in the long term you will have difficulties. When five years pass, ten years pass, fifteen years pass, then the time in which you were to flourish and bear fruit — that time of yours will instead begin to go backwards, in the reverse order.

The effect passes into the kula parampara and falls upon 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.

This thing, the speaker says, happens in the kula parampara — that is to say, in one's own kula, in one's own svakula as well. And because of it, an effect falls upon the vansh that comes afterward. How? For an example, suppose — and he tells the questioner Mohit that he is only using his name as an example — suppose that in Mohit ji's household his grandfather or great-grandfather used to perform sadhana, was initiated in some kula, was learning things. In a year, two years, three years he learnt the kramagat sadhanas very well. He did some PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. as well — five lakh, ten lakh, twenty lakh — and because of these punyas attainments came about in his life too, whether in a material way or in a spiritual way.

Confidence gained in a few years, applied to society, becomes interference in another'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.

But this confidence that he gained in these three or four years, the speaker says, he now began to apply in society. When it is given into society, how much is given, from what level it is given — for this one should give it with a great deal of thought and consideration. And when a man goes into this field, then a great many ironies arise. Interfering in someone's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.. Always keep this in remembrance: interfering in someone's prarabdha.

A siddh prayoga was 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.

For an example, the speaker says: Mohit ji's great-grandfather, who performed the sadhanas — when he had gained the capacity, some person came whose son was on the point of death, in the state of dying. Now he, applying the karma prayoga of the sadhana that he had performed, saved his son. The son was saved; he became well.

Whose karma is a child under thirteen bearing?

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.

But pay attention, the speaker says: if that child was of an age less than thirteen years, 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 karma of the mother and father. 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 suffering was coming to him.

Two jivas were interfered with, and in truth the whole family behind them

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.

Now here interference has taken place in the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. of two jivas, the speaker says. And if it is seen rightly, in that of the whole family. Because if harm had come to him, harm would have come to the whole family. Now this interference which his great-grandfather has made — now that whole thing will fall upon him. This is karma. It has to be balanced. Kaal, he says, will not let it go.

One course is a 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.

Now there are two courses here, the speaker says: either, for the sake of PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. for the karma prayoga that he performed, let him do a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana.. The first thing, let him do a purashcharan. And let him bring about its nivritti by means of daan and so on. Then it becomes level, it is removed, that too, for him.

The other brings publicity and crowds, leaving no time 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.

But secondly, the speaker says, when he performs procedures of this kind, and there is publicity of them, then the crowd around him will grow. When the crowd grows he will be short of time. Neither will he 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 PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death.. Even after doing it up to a point — it is possible he may do it for some time at the start, but later he will not be able to. Complexities will increase.

Past punya keeps harm away in the present 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.

But because of his earlier karmas — his PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., his japa and tapa — no harm is coming to him, the speaker says. In the present there will be no harm. There is only increase, doubling by day and quadrupling by night. Now this thing will remain gained in one place. This has remained gained in one place. Keep it in mind, he says, that this is never going to perish — unless it should be destroyed.

Four videos a day leave no leisure for anything else, and the tapobal is destroyed

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.

Now this same thing, the speaker says: for as many people's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. as he interfered with, and did not destroy it either — now this whole thing has collected in one place. And in his own 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 performing tantra kaat, giving mantras to others, telling sadhanas. Performing many kinds of kriyas, they are destroying their own Tapo-bala. They do take up new things, but they are not able to destroy their prarabdha.

What is the most basic rule of tantra?

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.

Because what fruit is he receiving now? He is receiving the fruit of our good karmas, the speaker says. And these are no wrong deeds. For the protection of a jiva, for the protection of society, he has done only good karma. They have caused nobody harm; they are performing a maran prayoga upon nobody. But the most basic rule of tantra, he says, is kriya-pradhanta. Here it is not the subject of bhav-pradhanta. Keep in mind: kriya-pradhanta.

What is the principal sankalp in the guru mandala pujan?

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.

When you enter the field of tantra, the speaker says, then in the guru Diksha the whole description of the guru krama, of the guru paduka and so on will be obtained; and in the tantric pujan of the Guru Mandala that takes place — every Purnima, or as its parampara has it — the principal sankalp in it is of exactly this subject: that in this ayana, whether it be Dakshinayan or Uttarayan, in this ayana from this month to this month — meaning the time that lies between two pujans — whatever tantric procedures may have been performed in between, and whatever known or unknown dosha may have arisen because of them, connected with PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. and so on, all of it broadly — the sankalp remains complete. For its nivritti we are taking the sankalp of the guru paduka pujan. And then the whole pujan takes place.

What follows the guru paduka pujan?

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.

These are basic things, the speaker says, which are for all those sadhaks who go into the entirely sequential, traditional sadhanas within a guru parampara. They do them. After that, whether it be the guru paduka mantra or the whole subject that follows, all of that is to be done — one's own TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., that is to say one's own Marjana and the rest of the procedure, 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 as they are; the rest will have to undergo 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.

Who is doing it in the present time, the speaker asks. Those who are traditional people 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, so much of it. 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 thing of kriya-pradhanta, and it cannot be destroyed.

What about the argument that a devi's bhakta is protected?

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.

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

The brahmins' Shravani upakarma on Purnima has a far larger counterpart 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.

Those who perform the Shravani upakarma and so on in the prescribed way, the speaker says — which will now take place on Purnima; on Shravani Poornima 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 all those who are initiated according to tantra and agama, there is a very great deal of subject matter.

What is the shodhan procedure for a mala, yantra or kavach?

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.

Even know this much, the speaker says: the Mala upon which you are doing Japa, the Yantra upon which you are performing pujan, or the yantra about which you are telling someone — for it there is a complete vidhan, in a very broad form, for when, from time to time, according to the paksha in which and the manner in which you performed it, its re-pratishtha and its shuddhikaran are again to be done. 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.

Why is giving and taking limited until one is purnabhishikta?

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.

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

Shodhan is now waved away for the sake of growth — stay limited to your own 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.

But for the rest, where one is not authorised — now your present gurus will say, oh, there is no problem, do it, do it, the speaker says. There is a problem. Those who were the original ones never said so. The original ones have come 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, but from the state one sees, it is understood that they will not even have heard of it, let alone do it. And this is the reason, he says, why he always says: if you truly learn from this channel, then he always says this — brother, do what you are doing, stay limited to your own family. But if you attempt to make a commotion outside the family, then afterwards the commotion will be made with you as well. Whichever field you may be in.

Rahu strengthens whatever the person already likes, rule-bound or otherwise

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.

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

Whose burden is a shishya's karma?

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.

So this whole subject will in time fall upon one's descendants, the speaker says — that karma which remained accumulated, of prarabdha connected with others. Why did Ramakrishna Paramhansa ji himself suffer it and depart? He underwent affliction. Such sadhaks are met with, again and again, 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.

Does the shishya's punya also come to the guru?

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.

So those who think, oh, we shall do this and we shall do that — brother, from that it is falling upon them, the speaker says. If he is doing Punya, then that too you will receive. And if he became engaged in papa karma — you gave it 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 accumulated sanchit becomes a nimitta, a pin on which abhichar catches

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.

And this very thing which will remain accumulated — as was Mohit ji's question, about the past or in any manner — these things, the speaker says, will become merely a nimitta for Abhichara; they will become a pin. These things that are accumulated will, at that time, strike hard upon the mind and attempt to destroy those things, so that the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. may be destroyed quickly here. And the more the strength of this increases, the more the difficulties will increase.

Those who give and take must stay greatly alert, and avoid 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.

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

The last shlokas of the third adhyaya of the Parvati Gita set this out

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.

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

Is there a difference in effect between the Shiv Raksha Stotra and the Amogh Shiv Kavach?

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.

A listener asks how the Shiv Raksha Stotra anushthan is to be done — which, the speaker notes, has already been told — and about the difference in effect from a certain Shiv Kavach. There will certainly be a difference in effect, he says. 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.

May the Devi Suktam and Ratri Suktam japa be done with a gau-shringi?

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.

Asked whether the japa of the Devi Suktam and the Ratri Suktam can be done with a gau-shringi or not, and whether it can be done on the arghya of the ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., the speaker says it can be done with silver and the like, but do it with a shankha. And do it not upon the Shivling's arghya, but upon Bhagavati. Let the Shivling proceed according to the Shivling, he says.

Can metal be filled into a hollow Hanuman murti?

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.

Asked whether metal can be filled into a Hanuman ji murti that is empty inside, now, the speaker tells the listener Mukesh, if you have metal filled in they will heat it and pour it — and a worshipped Vigreh becomes pratishthit. So do not have that done. And at the beginning, do the guru pujan of Ganpati ji, that of Bhairava ji, and having performed the pujan of Ram ji and Sita ji, then do it.

Is there any dosha in reading one adhyaya of a purana daily?

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.

Virendra Sahu ji is doing very well, the speaker says; you are reading one adhyaya each day, and there is no dosha in it, brother. However many people there are, if in this same manner 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.

May medicine be taken during a sadhana period?

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.

Can medicine be taken during the period of sadhana — absolutely take it, brother, the speaker says. Only if the body remains healthy will you be able to perform sadhana. If there is not the capacity in the body to run on without medicine, then do not give up medicine.

What is the pavitrikaran mantra and what does it mean?

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.

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

Should one feel impure after taking medicine?

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.

Understand the meaning of that mantra, the speaker says, and hold that bhavana within it. Even if you take medicine and it should seem that the body has now become impure, do not bring that bhav. The body is the annamaya kosha; to run it, brother, medicine is having to be taken. We are not endowed with the capacity — so take the medicine.

The bhavana is held 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.

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

What fills the body with energy and removes laziness?

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.

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

The 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.

Among these, when they complete the purashcharan and the mahapurashcharan, then in earlier times what used to happen, the speaker says, 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, take the Chandi Kavach in the Shri Durga Saptashati and so on, the veer kavach of Bhagavati Bhadrakali, the Aghor kavach of Bhagavan Shiva, the raksha-granting kavach of Bhagavan Virabhadra — all these kavachas endowed with fierceness, the kavach of Panchmukhi Hanuman ji. The nyasa of all these kavachas — nyasa of the kavach means here the nyasa of the whole kavach.

Only a sadhak who has accomplished the kavach can perform it, and 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.

Here we are not speaking of the Viniyoga and the mantra rishi Nyasa and so on that come after it, the speaker says. Keep in mind that it is by the procedure of the nyasa of the whole Kavach that this thing happens. But for that, either the sadhak must have accomplished the kavach, and, making a sankalp, perform it upon you — that subject — or, as for all this subject, practically he has not seen it from before his own eyes, so he cannot say it. But he has certainly heard of it.

The Datiya wale Swami ji material holds a library of such 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.

In the whole brihad subject of the Datiya wale Swami ji, the speaker says, a great many such gupt subjects are told — in which his complete personal account, what his name is, who his guru is, everything is told; and in it there is material about all these subjects. And just now, perhaps, a library is also about to open there, in which his gopaniya granthas will be kept. There are many sadhaks in the Datiya region who watch all our videos. Those people may well uncover those things themselves, and then you will get more information on these matters.

Bhairav ji is invoked so laziness never comes, and Mahaganapati with him

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

There is that of Bhairava ji, the speaker says, so that laziness may not come at all, so that one may become terrible. There is that of Mahaganapati.

How are the tattvas within us connected to the Saptashati?

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.

All the tattvas are within us, the speaker tells the listener Abhishek, and so in the Saptashati the relation of these Tattvas is also with that shakti which is present there — whichever shakti it is. Agni, Vayu, Sur Tattvani: when you go into the Navarna Mantra, it comes together with the three tattvas. Although in the prevalent Saptashati, he notes, the Viniyoga and Nyasa with the tattvas has not been given.

How does the mool Saptashati differ from the prevalent one?

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.

But the mool Saptashati, the old ones, the speaker says — in them the Argala Stotra, the Keelak, all of it is very large. The one we prevalently look at is greatly different from it, so in that one the whole subject of all this is present. The second thing is that 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.

How should one obtain the ekakshari diksha of Mahakali?

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.

A listener named Mahesh has written several questions together: samput of the Tantra Devi Suktam with Jayanti Mangala Kali, and how to obtain the ekakshari diksha of Bhagavati Mahakali, and how much. The Samput of the Devi Suktam with Jayanti Mangala is to be done, the speaker says; that is fine. After that you write, how is the ekakshari diksha of Bhagavati Mahakali to be obtained, and how much has to be done — four thousand, four thousand, deciding a number. Ah, so you wish to do the samput in order that you may obtain the Diksha. For that, then, do not determine a number. That will happen whenever it is to happen. First do as much japa as possible of both of them independently, and then do that samput.

Where can the Parvati Gita be obtained?

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.

The Parvati Gita, the speaker tells the listener Girija, has already been put into the group. Now, he says, you will get all the PDF online as well.

From which vessel is the abhishek of each deity performed?

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.

The listener Aryan Modi asks: Shiva ji is given abhishek with a gomukh shringi, the Devi with a yoni patra, Narayana with a shankha, Lakshmi ji with a gajamukh shringi — so from which special vessel is Devi Saraswati's abhishek performed? For all the forms of Bhagavati, the speaker answers, if you do it with a Shri-yukta shankha, it is most excellent. A white one for Saraswati ji.

May the aarti be done standing on the asana used for path?

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.

Asked whether the aarti can be performed standing upon the asana on which one sits to do the path, absolutely you can do it, the speaker answers.

What if one cannot sit beside the Shivling for the path in Shravan?

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.

In Savan, the speaker says, if it does not work out to sit beside the ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. and do 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 do not get to go, then, offering it there, speak into Nandi ji's ear. Closing one ear, into the other: that this japa of mine, please convey it to Prabhu ji. He will convey it, the speaker says.

May a murti of Hanuman ji in his child form be kept?

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.

Asked whether a murti of Hanuman ji's baal swaroop can be kept, keep it, brother, the speaker says; 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.

Can a married daughter do upaya for a strong pitrudosha in her maike?

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.

A listener asks: in her maike there is a strong pitrudosha, whose effect is falling upon the sisters and the brother, but they are not having any solid upaya done there — so may she and her husband do the upaya, and what can they do; they are married. Look, the speaker says: 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 now you are separate. If you wish to do it for your mother and father you may. But then, according to the niti and niyam that apply here, the plain matter is: take at the least a hundred rupees of dakshina from them, from their side, so that the effect is obtained.

Why must the dakshina be taken?

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.

One way of putting it, if you wish to say so, the speaker says, is that we are taking our wage. Because if you do it that way, then the relationship with them from before the marriage and the present matter are two different things. The subject of bhav-pradhanta becomes one thing; the subject of kriya becomes another. So you may 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 as much japa and tapa as we have done. And then let them give it, and it will be deducted from your share.

When could she have done it without taking anything?

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.

Now in this, the speaker says, learned people may put forward many kinds of subjects. That 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; the two of you 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.

Up to what age do a child's papas not accrue?

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.

Do papas not accrue up to fourteen years — it does not remain up to thirteen years, brother, the speaker says. 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 than that.

May women do Gita path and other upaya for the pitrs?

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.

Asked whether women can perform the path of the Gita or any other upaya at all for the Pitrs, absolutely they can, the speaker says. There is no problem in doing the path of the Bhagavad Gita. Wear the durva ring, the kusha ring.

How can a family be protected from mohini vashikaran?

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.

Asked how to protect the people of one's family from the mohini Vashikaran that is much in vogue nowadays, if you perform the nitya morning and evening seva-puja, even as much as is normally told, the speaker says, and you have kept ten malas of your own sandhya, and you have done a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of any one Kavach — do the Kamakhya kavach — then no vashikaran in the house will give any effect upon you.

What is the remedy when a marakesh Shukra dasha is running and health is bad?

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.

A listener says the Shukra Dasha is running, that it is the marakesh, and that health is very bad. Well then, the speaker says, in even this much, 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 is needed, brother — ten rupees are needed. 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 sake of the ants, where they will be safe and nobody will crush them.

The more Fridays it is kept, the sooner health begins to right itself

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.

Start doing this much, the speaker says. The more you do this work on Fridays, the more quickly, very soon, your health will begin to become right. That is, if no such difficulty has already occurred. And even if the difficulty has occurred, then too there will be a reduction in it.

Why is Shukracharya connected with Shiva and Parvati?

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.

And along with this, the speaker says, Bhagavati's and Bhagavan Shiva's. Recalling the whole katha of Andhakasura that they had done, in which Bhagavan Shiva and Maa Parvati accepted Bhagavan Shukracharya as their own son — what was the whole subject; they accepted him as their auras putra, and he came as an auras. So Bhagavan Shiva and Maa Parvati are his guru and guru maa, and along with that they are his father and mother also.

What Shiva puja follows from that connection for a Shukra remedy?

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.

So if you perform their seva-puja, the speaker says, then do Shiva ji's abhishek too. And applying sugar boora upon him, making a good full lepan, then perform the abhishek with water. Very soon benefit will begin for you. And if you perform puja at home, and there is a SphatikA crystal rosary, chosen over Rudraksha when a practitioner's Venus is favorably placed and outside the 6th, 8th, or 12th houses. ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., then that is most excellent.

Is it good to recite the Batuk Bhairav satnamavali when leaving the threshold?

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.

A listener says that at the time of going out from the Chaukhat she recites the Batuk Bhairav satnamavali. Absolutely do it, the speaker says. It is very good.

What does a repeated dream of liquor indicate?

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.

A listener describes a dream of her sister's: liquor is seen a great deal, as if someone is pouring liquor upon a dev Vigreh and she is wandering about; a place where everyone is drinking; a girl of fifteen or sixteen years brought her away from there; a lamp was lit and put out upon a roti and its kajal applied to the sister. If you have seen this once, the speaker says, then it is no matter. If you are seeing it again and again, then tell him. Then the subject of Laag being applied may be in this.

How should several items be worn together?

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.

Have everything made into one silver Mala together, a beautiful one, the speaker tells the listener Uma Sut, and wear it. At the least, wear it around the neck at the time of pujan.

Can the sadhana of Hanuman ji and Shiva ji 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.

Asked whether the sadhana of Hanuman ji and Shiva ji can be performed together, why can it not be done, the speaker says. Absolutely do it.

Where can a vigraha of Mata Vindhyavasini be obtained at Vindhyachal?

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.

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

Can the sadhana of Mahabhairav be done, and what if there is no kundali?

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.

Absolutely you too can do the sadhana of Mahabhairav, the speaker tells the listener Jai Singh. Asked how anything can be told about those who do not have a kundali, by the hand, he says — by hastarekha.

What is the alternative if there is no shivling?

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.

Asked whether there is any alternative if there is no ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., absolutely there is an alternative, the speaker says: go to the market and bring one bought. For two or three hundred a fine Narmadeshwar Shiva Lingam ji shivling will be found. Even a small one, it will be found.

What is the prayashchitta if brahmacharya is broken?

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.

If BrahmacharyaStrict celibacy required through an extended ritual observance. is broken, then for PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. do five malas of japa separately, the speaker says. Ask for kshama, saying it aloud. Take it that brahmacharya 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 abandon the sadhana; do not let the mind become uchatit. Keep that continuity. There is no difficulty. You are not doing the sadhana of a Yaksha and yakshini, he says, that they will come and take your life.

What should be done with an item that cannot be kept in the pujan place?

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.

Then have them made and keep them locked, the speaker tells the listener Uma Sut. 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 perform the annual pujan of the year, at Diwali and Navratri, then keep them in the pujan place. For the rest of the time keep them as saubhagya — because, he adds, that RudrakshaA sacred seed strung into rosaries and worn during shiva worship. is not with him either.

Where can the Dattatreya mala mantra be learnt?

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.

For the Dattatreya Mala Mantra there is already a live, the speaker tells the listener Divyajay. It has been told there in full brihad form. Listen to it once. It will be about a year old.

Should sutak be observed for a divorced cousin living in the same village?

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.

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, absolutely it should be observed, the speaker says. If her death has now occurred here, and she used to live in this very place, then with the whole subject, with the full niti and niyam, her sutak will be observed. And for her sake, you people yourselves should also do everything, for her gati.

Can a rudraksha mala be worshipped daily like a vigraha?

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.

Asked whether a RudrakshaA sacred seed strung into rosaries and worn during shiva worship. Mala can be worshipped daily like a Vigreh, absolutely you can, Mahesh ji, the speaker says; we do it daily. On Maai's vigraha, on Maai's vigraha, there are nine-mukhi rudrakshas, the whole of it — their abhishek and snan happens daily, and the pujan and the process of shodhan of each single bead runs daily, as our own.

Speaking with even five people a day incurs interference, so the prayashchitta karma is done daily

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.

What do you think, the speaker asks — that with so many people with whom he converses here, or on Telegram, or on a 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, he says — that when a sadhak interferes in PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it., then how the PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. karma and all the vidhi vidhan should be performed. It should be completed intensively. So brother, all these things come into that. So absolutely do it daily.

How should yantras and vigrahas be maintained daily?

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.

However many Yantras there are, have RudrakshaA sacred seed strung into rosaries and worn during shiva worship. malas worn upon all the yantras, the speaker says. The abhishek of all of them happens daily. Make a separate system for the Shri Vigreh and a separate one for the yantra. On hearing it, it will seem that this has become a very heavy process; but when practice comes to you, 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. Sitting comfortably upon the asana with the vidhi vidhan, the second process; then for all of them, the further Aavaran Puja and whatever else is due — all that will run. It will run in this way, he says; and let us not tell more, or else people will start including that as well.

What does a dream of a small serpent biting the foot mean?

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.

Asked what it means when at night, in a dream, a small serpent bit the foot, and there was a great deal of pain in the dream, the speaker tells the listener Akshay that it is a subject connected with the Pitrs. The pitrs are in distress.

What should be done with a six-petalled bilva patra that has been offered?

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.

The bel patra with six petals that you offered, the speaker tells the listener Shashikant — after the pujan and so on, making a pranam, or at the time of Nirmalya when it is to be lifted, pick it up and keep it in the Shiv Mahapuran and the like. You can worship them in the form of Kartikeya, he says. Mangal will be very strong, will be pleased. Keep them.

Should such practices be dismissed as 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.

Do not go into that, the speaker says: not everything can be called a totka, and not everything can be placed into totka either. Some things are very good, which are obtained only by a divine effect. So do that, and keep it.

Why has sleep increased since doing five lakh Panchakshari?

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.

A listener says that last year he did five lakh of the Panchakshari Mantra, and that since then a great deal of sleep comes; what could the cause be? If you will have done nothing at all of Ganpati ji, the speaker answers, if you will have done nothing at all of Bhagavati, then.

What does he say about a Narmadeshwar that grows at home?

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.

A listener writes of the special puja of Narmadeshwar Shiva Lingam ji, of a Narmadeshwar at home that is growing. This is an out-of-syllabus question, brother, the speaker tells the listener Shashikant; we are not so knowledgeable. Let us also have the darshan of such a divine ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples.. If these are growing — that is to say, if they are living Narmadeshwar ji — then this is a wonderful subject. Have us too take darshan once; oblige us by giving us darshan.

Avichar is what prevents a person accepting what is for his own good

He tells the listener Jai Singh that he recognises him personally from how long he has been troubled, and that his difficulty should not go on so long. Had you kept doing it, it would have been destroyed by now. You become very confused — how much am I to explain to you? Do not become confused. The greatest negative thing about avichar, he says, is that the person cannot accept even what is said for his own welfare. That is the case with you as well. Do the showing and telling; let there be someone capable of that sort — but do it yourself as well.

The speaker tells the listener Jai Singh that from as long a time as he has been troubled, he recognises him personally. Your difficulty should not go on for so long. If you had kept doing it, if you kept doing it, this would have been destroyed by now. You become very confused — how much am I to explain to you? One must not become confused. The greatest negative thing about avichar, he says, is that the person before you cannot accept even what is said for his own welfare. It is the same with you. You accept what I say. Do the showing and the telling; let there be someone capable in that way, all of it — but do it yourself as well.

May a yajnopavita-dhari do three Saptashati paths in the three sandhyas without diksha?

Asked whether a person wearing the yajnopavita can do three paths of the Durga Saptashati daily in the tri-sandhya, three paths together, when there is no diksha, he says that if you are wearing the yajnopavita and walking by the niyam, doing Gayatri and so on in the sandhya, or the upadesh your guru has given — and if you do not do Gayatri, then at least do ten malas each of the Panchakshari in the three sandhyas — and along with that a clear, correct pronunciation of the Saptashati, if it has come to you, then do all three sandhyas; there is no problem.

A listener asks whether a person wearing the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. can, in the tri-sandhya daily, do three paths of the Durga Saptashati of Maiya, three paths together, when there is no Diksha. Some people, the speaker notes, wish to hear this subject from his mouth. Brother, if you are wearing the yajnopavita and walking by the niyam, doing Gayatri Mantra and so on in the sandhya, or whatever upadesh your guru ji has given — and if you do not do Gayatri, then at least do ten malas each of the Panchakshari Mantra in the three sandhyas — and along with that a clear pronunciation of the Saptashati. A correct pronunciation. If it has come to you, then do all three sandhyas; there is no problem.

What if the pronunciation is not yet correct?

Observe the niyam of the yajnopavita, he says, and let the pronunciation be clear and pure. If you are doing it in Hindi that is a different matter, but if you are doing it in Sanskrit, then the pronunciation must not be wrong — that is all. If there is an error in the pronunciation, correct it; then do the three sandhyas. Until the pronunciation is not becoming clear, do not do all three sandhyas but do it in only one — but first make it fully clear. Doing a hundred paths, you will attain mastery, and after that do all three sandhyas comfortably; there is no problem.

Observe the niyam of the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., the speaker says, and let the pronunciation be clear and pure. If you are doing it in Hindi that is a different matter — but if you are doing it in Sanskrit, then the pronunciation should not be wrong; that is all. If there is an error in the pronunciation, correct it. Then do the three sandhyas. Until the pronunciation is not becoming clear, do not do all three sandhyas but do it in only one — and first make that fully clear. Doing a hundred paths, you will attain mastery. After that do all three sandhyas comfortably; there is no problem.

How much time do three sandhyas take?

He adds one more thing to observe. He says he is telling this according to himself — that if it is to be done in the morning, at noon and in the evening — and that he will not say you should do likewise, but even so consult a learned person once, ask your own acharya ji, who is also walking on the path. If all three sandhyas are to be done, then it takes time: at the least two and a half to three hours will certainly be taken, even after practice has come, if it is done with a little regularity.

But one more thing, if you will observe it, the speaker says. Now here, if it is to be done in the morning, at noon and in the evening — this we are telling according to ourselves. We will not say to you that you too should do so; but even so, consult a learned person once, ask your own acharya ji, who is also walking on the path. That if all three sandhyas are to be done, then it takes time: at the least two and a half to three hours will certainly be taken, even after practice has come. If you do it with a little regularity.

What food rule attaches to doing three sandhyas?

Now if you do it after eating ann, he says, there is a problem here — there will be a little difficulty. So if you people wish to do it daily even for a lifetime, he will not say to do such and such; but if it is of 108 days, of a year, of two years, then keep the ann rule a little reduced: that until the evening sandhya is done, take fruit or the juice of fruits; and even if you eat ann, let your ann be wholly pure and sacred, not endowed with salt or lavana. And eat in the night-time.

Now if you will do it having eaten ann, then here there is one problem, the speaker says: there will be a little difficulty. So if you people wish to do it daily, even for a lifetime — such and such we will not say — but if it is of 108 days, of one year, of two years, then keep the rule of ann a little reduced. That until the evening sandhya has been done, taking fruit or consuming the juice of fruits; and even if you eat ann, let your ann be wholly pure and sacred, not endowed with salt, with lavana. And take your meal in the night-time.

Is there a dosha in doing only two Gayatri sandhyas instead of three?

A listener says he is only able to do the Gayatri sandhya twice, not three times, and asks whether there is any dosha. He answers: no, there is no dosha. Even two sandhyas happening is a great deal in the present time. Do them, and keep hold of both sandhyas.

A listener says that he is able to do the Gayatri Mantra sandhya only twice, that three times does not happen, and asks whether there is any dosha. No, there is no dosha, the speaker answers. Even two sandhyas happening is a great deal in the present time. Do them, he says; keep hold of both sandhyas.