The Shravan Anushthan — Shiv Panchakshari Purashcharan, Mahamrityunjay, and the Deepdaan Tithis

The session settles which sadhana is to be taken up in Shravan

The speaker says the live is especially important because it deals with matters directly connected to the sadhana of Shravan. People do many kinds of sadhana, of whichever devatas attract them, but it is a truth everyone knows, he says, that without the kripa of Bhagavan Sadashiva completeness is not attained. So the question before us is which sadhana to do at this present time.

The speaker opens by saying today's live is extremely special, because the subjects discussed in it are directly connected with the sadhana of Shravan. You perform many kinds of sadhana, he says, and everyone performs the sadhana of the devatas to whom they are drawn. But it is a true thing, which everyone is already aware of, that without the kripa of Bhagavan Sadashiva completeness is not obtained. So the subject now standing before us, he says, is this: which sadhana should we do at the present time.

A compiled Shravan sadhana PDF, updated for present circumstances

A PDF he had put on the channel before, which lacked some things. Given the situation and circumstances everyone is presently in, the foremost thing that stands before us is durbhagya — meaning any kind of kasht or vipatti. For those who are in saubhagya and in comfort, he says, this is a golden period in which to complete these sadhanas properly.

The speaker asks listeners to look at the screen. This material had been put on the channel earlier too, he says, but some things were not in it. Given the state and circumstances everyone is presently passing through, the thing that stands most prominently before us is durbhagya — and by durbhagya he means any kind of kasht or vipatti whatsoever. And for the second sort, those who are in saubhagya and in sukh, he says it is a golden period: at this time they should perform these sadhanas in the proper manner.

Why is the Mahamrityunjay sadhana compulsory?

So that no Akala Mrityu befalls anyone in our kula or our household; so that if someone is already afflicted by a disease, or has contracted an incurable disease, and in the case of hereditary disease, it does not pass into the next generation; and so that the disease presently running is either pacified or its pain and suffering reduced, according to Prarabdha. Done properly, he says, anyone can do this sadhana.

The sadhana of Bhagavan Mahamrityunjay is compulsory and necessary, the speaker says, for this reason above all: that in our kula and in our home no akal mrityu should occur to anyone. And if someone is already afflicted with a rog, or some incurable disease has come; and in the case of the hereditary disease that passes down, that it should not go into the next generation. And that the disease running at present should either be pacified, or that the kasht and peeda should lessen, according to prarabdha. This sadhana, if it is said properly, is one that anyone at all can perform.

One compilation covering the guru mantra, Ganpati and the whole sequence, shared in the group and description

It will be put in the group and later uploaded in the video description. He asks listeners to download and keep it, saying it will be of use lifelong. Everything has been compiled in it, because giving only the mool sadhana raises the question of which guru mantra to read and what to do for Ganpati ji; so a complete general subject that every sadhak can and should do has been collected there.

This PDF, the speaker says, will be put into the group, and afterwards uploaded in the description of this video as well. Download it and keep it, he says — it will be of use for the whole of life. Every single thing has been compiled in it. Because from giving only the mool sadhana the question arises: brother, which mantra of the guru should be read, what should be done for Ganpati ji. So a complete general subject, which every sadhak can perform and ought to perform, has all been collected in it. For that reason too, he says, it is extremely important.

What comes first in this anushthan if one has a guru?

If we have a guru and some mantra of the guru has been obtained, or some stuti has been given to us by him, we may do that. If nothing has been given, then recite the Guru Stotram provided in the PDF — one recitation only, seated on your asana. There is no need to make it siddha.

The first thing, the speaker says, is that if we have a guru and some mantra of the guru has been obtained by us, or some stuti has been given to us by him, then we can do that. If none has been given, then straightaway recite the Guru Stotram given here in the PDF. One recitation is to be done. There is no necessity at all of making it siddha. Only one recitation of the Guru Stotram, seated on your own asana.

When does this Shravan anushthan begin and end?

The sadhana is to be begun from the Pratipada of Shravan. On the Poornima of Shravan you will perform the havan. The whole vidhi vidhan is in the same PDF, which is why he has brought the PDF itself onto the live.

First of all, the speaker says, this subject is to be begun from the Pratipada of Shravan. On the Purnima of Shravan you will do the havan. The entire vidhi vidhan will be found in this same PDF — which is precisely why he has put the PDF itself on the live.

What clothing is prescribed, and how strictly?

Keep the vastra either yellow or white — every person, woman or man. If you genuinely want benefit, or want to see a real change in your life and to come out of whatever distress you are in, then do not compromise and look for alternatives, he says: not in the asana, not in the vastra, not in the place.

The second subject, the speaker says, is that you should keep the vastra either yellow or white. Women and men, everyone alike. If you actually want benefit to accrue, or in real terms want to see a change in your life, and truly want to come out of whatever distress you are in, then do not go looking for options by compromising. Not anywhere — not in the asana, not in the vastra, not in the sthan.

Which asana may be used, and must the cloth be unstitched?

The asana may be of Kusha Asana, of blanket, or of wool; yellow or white will serve. The vastra should be yellow or white and unstitched. Observe at least this much of the shastrokta vidhi, he says, so that the devata too is compelled to give his effect. Do not leave yourself the excuse that the fruit did not come because you had not done it this way.

You may keep an asana of kusha, of blanket, of wool, the speaker says. Yellow or white will do. The second subject is that the vastra should be yellow or white, and that it should be unstitched. Observe at least this much of the shastrokta vidhi, he says, so that even the devata becomes bound to give his effect. Do not leave open this one option — that you had not done it this way and therefore did not get the fruit. Whether fruit will come or not is truly not in your hands or ours, he says, but let there be no shortfall from your own side.

Who is eligible to perform this Shravan vidhan?

Every Sanatani person can do what is told in this video, of whatever varna, whether woman or man, anyone at all — it is for all, and all will get benefit from it. Everything has been given in it in an orderly, sequential form.

The speaker asks listeners to like the video, saying it is an important one and the more widely it reaches the more benefit there will be. He distinguishes it from what he says he does not make: videos about how Mata will come upon you and how she will spin your head, about the derh-footiya, about this transferring of shakti — he calls all such videos absurd. Whatever things are being told in this video are yathartha, he says, and if you do them you will get benefit. And this video can be done by every Sanatani person, of whatever varna he may be, whether a woman or a man, anyone at all. It is for everyone, and everyone will receive benefit from it. All the things in it have been given systematically and in sequence.

Which direction and place should be chosen for the anushthan?

Of direction, any one of east, north or west may be kept, leaving out only the south. If there is a pujan place in the house it is excellent and you may do it there. If you can do it in a Shiva temple through the whole of Sawan, that will be many times more beneficial.

For direction, the speaker says, you may keep any one of east, north or west — leaving out only the south. If there is a pujan sthan in the house, that is most excellent; you can do it there. And if you complete it in a temple of Shiva ji through the whole of Sawan, then it will be many times more benefit-giving.

Which other places are recommended for the anushthan?

If you live in a tirtha kshetra, or there is a tirtha kshetra or some siddha peeth nearby, then if possible do this anushthan there through the whole of Sawan. If Ganga ji or any divine river is near, do it there. It may also be done at the root of a bilva tree, at the root of peepal and bargad, and at the root of the amla.

If you live in a tirtha kshetra, the speaker says, or there is a tirtha kshetra near you, or some siddha peeth and the like, then if it is possible do this anushthan there through the whole of Sawan. If Ganga ji is there, or any divine rivers are nearby, do it there. It may be done at the root of a BilvaThe sacred wood of the Bael tree, used as fuel for Havan offerings of ghee and sesame seeds to Lord Shiva during a release ritual. tree; it may be done at the root of peepal and bargad; it may be done at the root of the amla. If any of these divine trees is present, then doing it there too will bring divine benefit.

What clothing does he recommend for girls and women?

For kanyas, the fitting vastra is unstitched cloth; if possible, doing it wearing a saree is most excellent. The rest is up to their wish. To the objection that some will insist on wearing short clothes, he answers that unstitched cloth simply means wrapping fully, right up to the top, and he does not see what there is to feel shame about in performing sadhana in full dress.

For the kanyas, the speaker says, the vastra that is fitting is unstitched cloth; and if it is possible to do it wearing a saree, that is most excellent. Beyond that it rests on their own wish. If anyone wants to raise an outcry over this, saying we will wear only short clothes, then he says he does not understand it — in performing sadhana wearing full clothing, an unstitched cloth simply has to be wrapped fully, right up to the top, properly. What matter of shame there is in that, he says, he does not know. It is your wish, your own mentality, your own vivek, he says — accept it or do not. His work is only to place the subject before you so that you obtain benefit.

What mala should be used, and what if one has none?

There is a full rule for japa in the PDF. For the Mala, you may take one of Rudraksha; by now, he says, anyone who has been listening to the videos for this long will surely have a mala. If there is no mala there is no difficulty — you can do the japa with the Kar-mala as well.

The whole rule for japa and the rest is in this, the speaker says. For the mala, you may use rudraksha. By now he thinks that as many people as have been listening to the videos for so many days will certainly all have a mala. If there is no mala, there is no difficulty at all. You can do the japa with the kar mala too.

What is done immediately after sitting on the asana?

Sitting on the asana, first complete the opening procedure of achman and so on. After that, first recite the Guru Stotram. He has not kept a svastivachan: since svastivachan means Vedic mantras and Pauranic shlokas, one may either pronounce those or recite the Guru Stotram, so he has put the Guru Stotram directly. After that comes the taking of the sankalpa.

You will sit on the asana, the speaker says, and seated on the asana you will first complete the opening procedure — of achman and so forth. After that you will first recite the Guru Stotram. He has not kept a svastivachan. Svastivachan means Vedic mantras and the rest; you may pronounce Pauranic shlokas and so on, or you may recite the Guru Stotram — which is why he has put the Guru Stotram directly. After that comes the taking of the sankalpa.

How is the sankalpa to be taken and in what language?

Instead of writing the Sankalpa in Sanskrit he has written it in Hindi; take the sankalpa in Hindi. Take akshat, pushpa and jal in the hand and speak it: Hari Om Shri Vishnu Vishnu Vishnu, remembering Shrimad Bhagavan Narayan, in the Shri Shwetavaraha Kalpa, the Vaivasvata Manvantara, the 28th, in the first charan of Kaliyuga, in Bhulok, Jambudweep, Bharatkhand, Aryavart, Bharatvarsha — then say your own state and place.

Now, instead of writing the sankalpa in Sanskrit, the speaker says, he has written it in Hindi. Take the sankalpa in Hindi. In the sankalpa, take akshat, pushpa and jal in the hand; the sankalpa is to be spoken. Hari Om Shri Vishnu Vishnu Vishnu, remembering Shrimad Bhagavan Narayan, Shri Shwetavaraha Kalpa, of the Vaivasvata Manvantara, the 28th, in the first charan of Kaliyuga, in Bhulok, Jambudweep, Bharatkhand, Aryavart, within Bharatvarsha — then take the name of your own state, take the name of the place. Pronounce the Shakti Peeth that is near; pronounce the Jyotirlinga peeth; pronounce the tirtha kshetra.

Those near Kashi name Kashi and Bhagavati Kashi Vishalakshi, with the bank of the Ganga they stand on

Those who are near Kashi will pronounce Kashi as well, and will also pronounce Bhagavati Kashi Vishalakshi. Which bank of Ganga ji you are falling on, which side — south or north — that too may be pronounced. Pronouncing all these things in the sankalpa raises your own manobal, he says, and the kripa of these shaktis is also obtained very well.

After that, the speaker says, as for instance those who are near Kashi will pronounce Kashi too, and will also pronounce Bhagavati Kashi Vishalakshi. On which bank of Ganga ji you are falling, on which side — the southern side, the northern side — that can be pronounced. What this achieves, he says, is that by all these things being pronounced in the sankalpa your manobal will also increase, and the kripa of these shaktis will come to you very well.

Which time details are pronounced in the sankalpa?

Pronounce the residence, village, town and mohalla. For the current month take Shravan maas; pronounce whether it is Shukla Paksha or Krishna Paksha — the paksha will change twice, once Krishna and once Shukla. See the tithi each day and say it — if it is Pratipada, then Pratipada. For the day, if it is Monday say Chandravar, or say Bhaumvar or Mangalvar, whichever vaar it is. For kaal, whether it is pratah kaal or sandhya kaal.

Then pronounce the place of residence — village, city, mohalla, all of it, the speaker says. For the present month you will take Shravan maas; pronounce whether it will be Shukla Paksha or Krishna Paksha. The paksha will change twice, once Krishna and once Shukla. Whatever tithi it is — look at the tithi each day and if it is Pratipada, then Pratipada. For divas, meaning the vaar: if the day is Monday say Chandravar, or say Bhaumvar or Mangalvar, whichever vaar falls on that day. For kaal, whether it is pratah kaal or sandhya kaal.

What is said if one does not know one's gotra?

Speak the gotra and the name. If someone does not know the gotra, pronounce the Kashyap gotra. Then speak your name. After this the kamana of your puja and anushthan is to be stated.

And speak the gotra and the name, the speaker says. If anyone does not know the gotra, then pronounce the Kashyap gotra. Speak your name. After this the kamana and so forth of your puja and anushthan is to be stated.

What kamana does he prescribe in the sankalpa?

What is written, he says, is: for the obtaining of the full kripa and ashirvad of Bhagavan Devadideva Mahadev and Mata Parvati; and by their kripa, for the destruction of the sins accumulated over births upon births, for the shaman of all known and unknown doshas; and by the kripa of Shri Shiv-Parvati, for the purashcharan of the Shiv Panchakshari mantra — today, with the upacharas available, the abhishek of Bhagavan Shiva together with the Panchadeva and the kula, together with the kula shakti, and yathashakti the japa of the Panchakshari mantra, I take this sankalpa.

What the kamana should now be, in his view, so that all our things awaken, is written in the PDF, the speaker says. It reads: for the obtaining of the full kripa and ashirvad of Bhagavan Devadideva Mahadev and Mata Parvati; and by their kripa, for the destruction of the paap earned over janma-janmantar, for the shaman of all known and unknown doshas; and by the kripa of Shri Shiv-Parvati, for the purashcharan of the Shiv Panchakshari mantra. Today, with the upacharas as available, the abhishek of Bhagavan Shiva together with the Panchadeva and the kula, together with the kula shakti; and yathashakti, I take the sankalpa of the japa of the Panchakshari mantra.

What should those doing other Shiva texts add to the sankalpa?

Only the purashcharan of the Shiv Panchakshari mantra is named there, because that is the mantra to be japped most of all. But those who are going to do the Mahamrityunjay Stotra, the Shiv Raksha Stotra or the japa of the Shiv Mala Mantra will pronounce all these things here too. If you are doing only Panchakshari and the rest will get one recitation each, then not pronouncing them causes no difficulty. Someone doing the Shiv Mala Mantra will simply say Shiv Mala Mantra in place of Shiv Panchakshari.

Here only the purashcharan of the Shiv Panchakshari mantra appears, the speaker says, because it is this mantra that is to be japped in the greatest quantity. But those who are going to do the Mahamrityunjay Stotra, or the Shiv Raksha Stotra, or the japa of the Shiv Mala Mantra will pronounce all these things here as well. Whatever thing you are going to recite, or whatever you hold the desire of performing a purashcharan of here, pronounce it at this point. If you are to do only Panchakshari and everything else will have one recitation each, then there is no difficulty in not pronouncing them. If someone is going to do the Shiv Mala Mantra, then in place of Shiv Panchakshari they will simply say Shiv Mala Mantra.

What is done for Ganpati ji after the sankalpa?

After the sankalpa, Bhagavan Shri Ganpati ji is remembered first. The Sankat Nashan Stotra has been given in full there; recite the whole of it. One recitation is to be done. With that the remembrance of the guru is done, the sankalpa is done, and the recitation for Ganpati ji is done.

Now, first of all after the sankalpa, Bhagavan Shri Ganpati ji is remembered, the speaker says. So the Sankat Nashan has been given here in full. Recite the whole Sankat Nashan. One recitation is to be done. So the remembrance of the guru is done, the sankalpa is done, and here the recitation of Ganpati ji is done.

What is recited for Bhairav ji, and what about the pranava?

After that comes the stotra and satnamavali of Bhairav ji. Everywhere in it the tantric pranavas have been written in, so the problem of whether to say Om or not no longer stands before you: Om is written there, so pronounce that and comfortably recite all the names, the full 108 names of Batuk Bhairava ji. A purashcharan of these also exists, he says, but since Shiva ji is the main work now, their recitation will certainly be done.

After that comes the stotra and satnamavali of Bhairav ji, the speaker says. In the stotra and satnamavali of Bhairav ji, he has written the tantric pranavas in at every place. Now this problem will not remain before you — whether to say Om or not, what to say. Look, the tantric pranava is written here. Om is written; pronounce this, say Om, and comfortably remember and recite all the names, the full 108 names. A purashcharan of these also takes place, he notes. But since at present the main thing for you is Shiva ji, their recitation will certainly be done. So the full 108 names of Batuk Bhairav ji are done here.

Why is Durga's namavali given instead of Amriteshwari's?

The Bhagavati with Bhagavan Mahamrityunjay is Bhagavati Amriteshwari. Her namavali, in one way of putting it, is furnished with tantrokta Bija Mantra mantras, and in it there is the compulsoriness of Diksha. But Bhagavati Durga is saumya for all and all the mahashaktis are comprised in her, so anyone can recite hers — therefore the 108 namavali of Bhagavati Durga has been kept here.

After this, going forward, comes Bhagavati, the speaker says. Now the Bhagavati who is with Bhagavan Mahamrityunjay is Bhagavati Amriteshwari. Her namavali too, if one way of putting it is taken, is furnished with tantrokta beejas, and in it there is the compulsoriness of diksha. But Bhagavati Durga is saumya for everyone; the comprising of all the mahashaktis is in her; anyone at all can recite hers. So here it will be the 108 namavali of Bhagavati Durga alone, and you should recite that.

What is the order of the preliminary recitations?

Guru and Ganpati are done, then Bhagavati; guru, Ganpati, Bhairav, then Bhagavati, and only then the names of the twelve Jyotirlingas of Bhagavan. The vidhan for performing abhishek with these twelve Jyotirlingas has already been given on the channel, so you can also do the abhishek with all these names.

So guru and Ganpati are done, after that Bhagavati is done — guru, Ganpati, Bhairav, then Bhagavati, and only then the names of the twelve Jyotirlingas of Bhagavan, the speaker says. The vidhan for performing abhishek with these twelve Jyotirlingas has also been given earlier on the channel — how the abhishek is to be done. So you can perform the abhishek with all these names too. And before doing this whole anushthan, one main thing: the abhishek of Bhagavan Shiva is to be done first.

Where can one learn the abhishek and shringar of Shiva?

For doing the abhishek and shringar of Bhagavan Shiva there are already three to four separate dedicated videos made on the channel; he says he will put the links to all of them again, and that watching them you can do it in a very simple and easy way. Since abhishek with the twelve Jyotirlingas is dear, abhishek must certainly happen.

For performing the abhishek and shringar of Bhagavan Shiva, the speaker says, three to four separately dedicated videos have already been made on the channel. He will put the links of all of those as well, so that by watching them again you can do it in a very ordinary and simple manner. Since abhishek with the twelve Jyotirlingas is dear, abhishek is certainly going to happen.

Which nyasas are given for the Panchakshari mantra?

After that comes the Panchakshar mantra of Bhagavan Shiva. Someone had asked yesterday how the rishyadi nyasa of Panchakshari is to be done; it has been given here. There is the rishyadi Nyasa, there is the karanyasa, and there is the hridaya nyasa.

After that comes the Panchakshar mantra of Bhagavan Shiva, the speaker says. The full viniyoga and nyasa of the Panchakshari mantra is here. Someone had been asking yesterday how the rishyadi nyasa of Panchakshari would be done — see, it has been given here. There is the rishyadi nyasa, there is the karanyasa, and there is the hridaya nyasa as well.

Who should do the brihad nyasa and the panchanana nyasa?

After this, the brihad nyasa that is done nowadays, the nyasa of the Panchanana svarupa and so on — it remains better if one who is initiated does that. So this much is the vidhi of the nyasa. Having done the nyasa, for Panchakshari there is first the Viniyoga.

After this, the speaker says, the brihad nyasa and so on that is done these days, the nyasa of the panchanana svarupa and the rest — it stays better if one who is dikshit performs that. So this is the vidhi of their nyasa. Having done the nyasa, for Panchakshari there is first the viniyoga.

How is the viniyoga done, and where is the water poured?

When the viniyoga is to be done, it is performed with water taken in the hand. The water should not be dropped on the ground but poured into the arghi, near the arghi or near the shivling, where feet do not fall. Saying the whole mantra — asya shri shiv panchakshari mantrasya vamadeva rishi pankti chhanda — you will pour the water. Then you will do the nyasa.

Now when this viniyoga is to be done, the speaker says, the viniyoga is performed by taking water in the hand. The water should not be dropped on the ground; it should be poured into the arghi, near the arghi or near the shivling, at a place where feet do not fall. So saying the whole mantra — asya shri shiv panchakshari mantrasya vamadeva rishi pankti chhanda — you will pour the water. Then you will do the nyasa.

How are the body parts touched during the nyasa?

In the nyasa, having said the mantra, the place of the body that has been pronounced is touched. For the guhya parts, they are not touched — only the bhavana is made mentally. Then comes the karanyasa: the fingers of the two hands are made to touch each other.

In the nyasa, the speaker says, having spoken the mantra, the place of the body that has been pronounced is touched. The guhya parts are not touched; only the bhavana of it is made mentally. Then comes the karanyasa. The two hands, the fingers of the two hands, are brought into contact with each other.

How exactly is the karanyasa performed?

At angushthabhyam the two thumbs are joined; at tarjanibhyam the two index fingers are joined; and so on, until at kartal — the palm with which we clap is our tala, and the back part is the prishtha — that is touched. In the hridaya nyasa, the heart, the head, the shikha and the rest are all written down.

At angushthabhyam, the speaker says, the two thumbs will be joined; at tarjanibhyam the two index fingers will be joined; and going on in that way, at kartal — the palm with which we clap is our tala, and the part that is the back is the prishtha — that is what is touched. In the hridaya nyasa, the heart, the head, the shikha, all of it is written down.

What is done at the astra phat, the sixth mantra?

At astra phat, which is the sixth mantra — as in saying yam and then astra phat — you snap the fingers three times around the head, and then a clap is to be made with two fingers. That is called the phatkar. So the astra phat is done. After that comes the dhyana mantra of Bhagavan Shiva.

At astra phat, which is the sixth mantra — as one says yam and then astra phat — what is done, the speaker says, is that snapping the fingers you will snap three times all around the head, and then a clap is to be struck with two fingers. That is what is called the phatkar. So astra phat is done. After that comes the dhyana mantra of Bhagavan Shiva. Read this dhyana mantra, and only then is the japa to be done.

Is the Panchakshari written with the pranava, and who says namah first?

In the japa, the Panchakshari mantra has been written here without the Pranav. Its rule will be written in the PDF that is uploaded, and everyone knows it: those who do not wear the Yajnopavita will place namah afterwards.

Now in the japa, the speaker says, the Panchakshari mantra has been written here without the pranava. The rule for it will be written in the PDF that is uploaded, and everyone knows it: those who do not wear the yajnopavita will attach namah afterwards.

How is the Mahamrityunjay Stotra to be done with Panchakshari?

After that comes the Mahamrityunjay Stotra of Bhagavan Shri Shiva. If you are doing a special sadhana of the Mahamrityunjay Stotra, then first perform the viniyoga and nyasa of Panchakshari and do at least 27 mala of japa of Panchakshari, and only then recite the Mahamrityunjay Stotra. Do the viniyoga, do the dhyana, and recite the full stotra.

So that is done; and after it comes the Mahamrityunjay Stotra of Bhagavan Shri Shiva, the speaker says. If you are performing a special sadhana of the Mahamrityunjay Stotra, then what you have to do is this: first, having performed the viniyoga and nyasa of Panchakshari, do at least 27 mala of japa of Panchakshari, and only then recite the Mahamrityunjay Stotra. You did the viniyoga, you did the dhyana, you recited the whole stotra.

How much of the Mahamrityunjay Stotra is repeated, and how many times?

Before the phalashruti there are 19 shlokas; that is the mool stotra and that is what you are to recite. It is these that will be repeated. If 108 recitations of the Mahamrityunjay Stotra are to be done, you will do these. Read the phalashruti the last time, and after that again do the viniyoga and nyasa and do 27 mala of japa of Panchakshari.

As for how much is to be done, the speaker says: before the phalashruti there are 19 shlokas — this itself is the mool stotra, and it is this that you have to recite. So it is these that will be repeated. If 108 recitations of the Mahamrityunjay Stotra are to be done, then it is these you will do. Do the 108 recitations. Read the phalashruti the last time, and after that once again, having done the viniyoga and having done the nyasa and the rest, do 27 mala of japa of Panchakshari. So that, he says, is your extremely powerful and swift anushthan of Mahamrityunjay.

What daily totals does the morning-and-evening samput produce?

If you do this daily with Panchakshari Samput at both times, morning and evening, then think: 108 recitations in the morning and 108 in the evening. 27 and 27 mala, that is 54 mala in the morning and 54 in the evening, making 108 mala of Panchakshari; and 216 — take it as just 200 — recitations of the stotra.

If you can do this daily, putting it in samput with Panchakshari, the speaker says — and if you do it at both times, morning and evening — then consider the daily total. 108 recitations in the morning, 108 recitations in the evening. 27 and 27 mala, that is 54 mala in the morning and 54 mala in the evening, so 108 mala of your Panchakshari is done. And 216 — take it as just 200 — that many recitations of these are done.

What does the whole month of that practice amount to?

In the whole month at least 600 recitations of Mahamrityunjay will be done, and approximately three lakh japa. Sava lakh japa is counted as one ordinary Purashcharana; you did three lakh, which means two purashcharans. So two purashcharans of Panchakshari and a good, substantial purashcharan of Mahamrityunjay will be accomplished in the month of Sawan.

So in the whole month at least 600 recitations of Mahamrityunjay will be completed, the speaker says, and approximately three lakh japa. Sava lakh japa is considered one ordinary purashcharan. You did three lakh, which means two purashcharans have taken place. Two purashcharans of Panchakshari, and a good, substantial purashcharan of Mahamrityunjay, will be accomplished in the month of Sawan.

What if one cannot manage those numbers?

If you cannot do so much, do less according to your convenience, he says — that is fine. He is not saying only this much must be done. But if you accomplish the Mahamrityunjay Stotra in this way, in the month of Shravan and in such numbers, it becomes an invaluable wealth of your life. Once it is done in Sawan, this thing is awakened for the whole of life; afterwards only prayoga remains to be done.

If you cannot do that much, and you do less according to your own convenience, then that is fine — do less, the speaker says. But consider, he says, that it becomes a very great and invaluable sampada of your life if you accomplish the Mahamrityunjay Stotra in this manner, and in the month of Shravan, and in such numbers as this. If there is time, do it; if there is not so much time, reduce the number. He says he is not saying that only this much is to be done. But his wish is that if you do this much, you will never have to say that this vipatti has come upon us, this kasht has come, how do we get out. After that only prayoga will remain to be done. If you do it once in Sawan, this thing is awakened for life.

What is the alternative to the Mahamrityunjay Stotra?

Suppose you did not do the Mahamrityunjay Stotra and say you have practice of the Mala Mantra and will do the mala mantra — then you may do the mala mantra as well. The mala mantra is somewhat ugra. As for the nitya niyam, full Brahmacharya and the rest is to be observed and onion and garlic are not to be eaten — that applies in every sadhana connected with Mahamrityunjay. The vidhan will be the same, but the mala mantra is a little long.

So that is the mool, meaning the Shiv Mala Mantra, the speaker says. Let us suppose you did not do the Mahamrityunjay Stotra — that you say no, we will not do Mahamrityunjay, we have practice of the mala mantra and will do the mala mantra. Then you can do the mala mantra too. The mala mantra is somewhat ugra. As for the nitya niyam, full brahmacharya and so on is to be observed; onion and garlic are not to be eaten. That is to be done in all of them, in every sadhana connected with Mahamrityunjay. But if you have practice of the mala mantra, then you may do the mala mantra as well, and it is excellent; the vidhan will remain the same. Only the mala mantra is a little longer.

How many recitations of the mala mantra should be done daily?

With practice this too becomes possible very easily, he says, and if there is prior practice then it is excellent. If you cannot do 108 daily in these, then do 54 and 54 recitations, morning and evening; if 108 happens, that is most excellent. These too are to be put in samput with Panchakshari in the same way.

By practice this too is possible, the speaker says — it will happen very easily; and if there is practice from before, then it is very good. If you are not able to do 108 daily in these, then do 54 and 54 recitations; do 54 and 54 morning and evening. If 108 happens, then it is most excellent. So this can be done, and these too are to be put in samput with Panchakshari in just the same way.

What is the third option besides the stotra and the mala mantra?

Here is the Ashtottara Shatanama of Bhagavan Mahamrityunjay. Anyone at all can recite it, he says. If you are not doing the stotra and do not want to do the Shiv Mala Mantra either, then simply do the Mahamrityunjay Stotra Satnamavali.

Now here is the Ashtottara Shatanamavali of Bhagavan Mahamrityunjay, the speaker says. This one, brother, anyone at all can recite. If you are not doing the stotra, and you do not want to do the Shiv Mala Mantra either — then do the Mahamrityunjay Stotra Satnamavali itself. It happens with many people, he says, that they keep saying it will not happen, it will not happen.

A disciple abroad found his guru's niti-niyam impossible to follow

The speaker recounts, without naming anyone, that a call kept coming that evening from New Jersey — somewhere abroad, he says, he does not know whether London or America. The caller said he wanted to renounce his guru, having seen a video on the channel about how a guru is to be renounced and under what conditions. His reason was that the guru speaks of things that are not possible for him to do; his own thinking did not match the guru's.

A very strange thing happened today, the speaker says, and without taking a name he wants to mention it. A call kept coming from New Jersey — somewhere abroad, he says he does not know whether it is in London or in America. He had put on Call Me in the evening and as soon as he switched it off the phone began to ring, four or five calls, so he picked up, thinking it was a matter from abroad and should be heard. What the caller said was something he had heard for the first time. There is a video on the channel on how one should renounce a guru, in which the conditions for renouncing a guru have been discussed at length. But this caller wanted to renounce his guru because, he said, the guru speaks of such things as are not possible for him to do — his own thinking was not matching.

The rule was that touching the deity in an impure state incurs dosha

The caller said the guru lays down so many niti-niyam that it is not possible to walk by them. Asked which, he said: the guru tells you to bathe in the morning and do pujan-paath, which is fine, but then says that if you touch Bhagavan in an impure state, dosha attaches. The speaker replied that the guru ji had said a correct thing.

Asked what such things were that his thinking did not match, the speaker says, the caller answered that his guru lays down so many niti-niyam that it is not possible to walk by them. Asked which niti-niyam, he said: he tells you to bathe in the morning and do the pujan-paath — that is fine — but then he says that if you touch Bhagavan in an impure state, dosha will attach. The speaker said he replied that the guru ji had spoken a correct thing.

Change the clothes and wash hands and feet before the evening puja

The caller objected that there are small children in the house who do touch one, and if one passes mal or mutra it is not possible to bathe again before the evening puja. The speaker asked what great matter there is in that — change your clothes. He himself changes clothes if he does not bathe. Bathing two or three times is not possible for everyone, but there is at least this much of a rule before the evening pujan: wash your hands and feet, change your clothes.

The caller said: now tell me, there are small children in the house, they do touch one and so on, and if one of them passes mal or mutra, then it is not possible to bathe again before the evening puja. The speaker said he replied — what great matter is there in this, change your clothes. Normally we too change our clothes if we do not bathe, he says; though certainly a person bathing two or three times is not possible for everyone. But before the pujan at evening time there is at least this much of a rule: wash your hands and feet, change your vastra.

He then asked for a way to renounce the guru without incurring dosha

The caller said that even this was not possible, and that because of these views a feeling arose that he was insulting his guru ji by not accepting his words — and therefore he wished to renounce him. He asked the speaker to show some path by which the renunciation would happen and yet no dosha would attach to him. Children will only be small for two to four years, the speaker had replied; afterwards they grow up and you can do it then.

The caller said no, that too is not possible, how will it be done — the subject was put in a strange way, the speaker says, and he found it astonishing. He said he replied: fine, the children will remain small only for another two or four years; afterwards they will grow up and then you can do it. Then the caller told him that because of these views a feeling arises that he is somewhere insulting his own guru ji by not accepting his words, and that is why he wishes to renounce him — asking the speaker to tell him some path by which the renunciation would also happen and no dosha would attach to him either.

He agreed instead with a world-famous Vaishnava guru who speaks beyond the rules of suchita

The speaker asked whether his views matched anyone — whether there is some guru whose views he hears and accepts — and the caller said yes. He says he asked, though not too much, who this guru is who goes beyond the rule of suchita and tells you that you may do anything. He declines to name him, saying there is no benefit in it: he is a famous guru, a world-famous guru, whose very good discourses come out, whom everyone knows and whom the listeners also hear. He is a Vaishnava, and his discourse is good.

The speaker says he then asked: do your views match with anyone? Is there some guru whose views you hear and accept? And the caller said yes. He says he had to ask, and did ask, though not very much: who is this guru who goes beyond the rule of suchita and tells you that you may do whatever you like. And you will be astonished to know, he says — leave it, there is no benefit in taking the guru ji's name. But that guru is a famous guru, a world-famous guru, and very fine discourses of his come out; the listeners hear him too, everyone knows him. He is a Vaishnava, but his discourse stays good; that is fine. There was also one particular thing he learned afterwards which he cannot say either, because saying it would amount to pronouncing a particular place, which he would never want.

Selecting a guru, mantra or stotra to suit oneself is the actual problem

He says he does not think there was any matter in this at all for which a guru should be renounced. His point is that if you are selecting a guru, a mantra, a stotra or stuti, or a pujan-paath according to your own convenience, then what greater foolishness could there be than this. The root of the matter, he says, is that renouncing a guru has come up on account of suchita.

In this, the speaker says, he does not think there was any subject at all on which a guru should be renounced. His meaning is that if you are choosing some guru, some mantra, some stotra or stuti, some pujan-paath according to your own convenience, then what greater matter of foolishness could there be than this. The root subject, he says, is this: the matter of renouncing a guru has arisen on account of suchita.

On what condition may a guru be renounced?

The guru had said, or repeats again and again, that if you act in one way this dosha attaches and if in another way that dosha attaches; frustrated and pained by this, the disciple wishes to renounce him. The speaker found this strange: if we are unable to observe suchita, then any disciple tries to improve. He says he asked how a guru can be renounced until the guru does some patit karma.

The guru had said, or repeats this again and again, the speaker says — meaning, if you do this then this dosha will attach, if you do that then that dosha will attach. Frustrated and afflicted by this, the disciple standing opposite wishes to renounce him. This struck the speaker as very strange, that such a thing also happens. If we are able to observe suchita, then any disciple makes an effort at improvement. Nobody does it like this, he says. At first he did not even understand the matter; at first he was thinking something had gone wrong and that was why the man was speaking so. Renouncing a guru — he says he answered that until the guru commits some patit karma, how will you renounce him.

Which qualities in a guru rule out renunciation?

If the guru is born in a high kula or has attained a high state, is of a shant nature, of a saumya nature, one who bestows kripa, who bestows anugraha, who wishes our welfare, and if he walks in every way by niti and niyam — then why would we renounce him? If there is some lack in us, then we will correct that, he says.

If our guru is born in a high kula, or has attained a high state, is of a shant nature, of a saumya nature, is one who does kripa, one who does anugraha, one who desires our kalyan — if he is one who walks by niti and niyam in every way, in every manner — then why would we renounce him, the speaker says. If there is some lack in us, then we will make a correction in it, will we not. But there, he found, the man wanted to renounce for this reason. Nowadays, he says, the situation is a very ironic one.

Other channels grant licence in the name of bhav, and grow faster for it

This, he says, is the reason the Vajra Tantra channel runs so slowly and so many people run away — he says it is a true thing. Other channels get fifty thousand subscribers in a week and have reached crores, because there the matter of niti and niyam is not spoken of; the matter of licence is spoken of, that Bhagavan is bhav-pradhan. That thing has been nourished so much that this is exactly what people like: they want what suits their own mind.

And this is the reason, the speaker says, that the Vajra Tantra channel runs so slowly and so many people run away — this too is a true thing. There are other channels, he says, where within a week fifty thousand people come and subscribers have run into crores. Why? Because there the matter of niti and niyam is not spoken; the matter of licence is spoken — that Bhagavan is bhav-pradhan. That matter has been nourished by bhav to such an extent that this is precisely what people like. Meaning, they want what their own mind wants — that a child urinates and defecates in the lap and we touch Bhagavan in that same state, or perform seva-puja for him, and no dosha should attach to us; and that you should not say that dosha is going to attach from this.

Their argument is that Bhagavan is hungry for bhav and pushes no child of his away

The people of the other channels say, in his account: yes brother, Bhagavan is hungry for bhav, you too are his children, and since you do not push your own children away, why would he push you away — so touch Bhagavan just as you are, smeared in mal and mutra, no dosha will attach. It is an astonishing subject, he says, and people respond that guru ji has spoken rightly and they will follow him.

So the people of the other channels say, the speaker reports: yes brother, Bhagavan is hungry for bhav; you too are his children; you do not push your own children away, so why would he push you away. So, smeared in mal and mutra as you are, touch Bhagavan just so, and no dosha is going to attach. An astonishing subject, he says. From this, people say: yes, guru ji has spoken rightly, we will follow him. This is the condition that stands, he says. With us this condition does not exist. If any great person who walks bearing this sort of subject or this sort of view listens to this channel, then brother, go happily. We cannot have an apradh committed.

Taking Maa Vindhyavasini's name in the channel means one cannot mislead

He says he always states that the name has importance, that the channel has importance. He takes the name of Maa, of Maa Vindhyavasini; nobody can say tomorrow that taking Jagadamba's name he gave you a wrong message and inspired you to walk on a wrong path. That he does not come before you, that you do not know him, that nobody has seen him, means nothing — it does not entitle him to say whatever absurd thing comes to mind in order to build views, subscribers and followers.

It is not that he does not say it, the speaker remarks — he always says that the name has its importance, that the channel has importance. He takes the name of Maa, of Maa Vindhyavasini. Tomorrow nobody can say that taking the name of Jagadamba he gives you a wrong message, or inspires you to walk on a wrong path. Let those who give such things give them. If he does not come before you, if you do not know him, if nobody has seen him — that means nothing at all. It does not mean that he will speak whatever absurd thing comes into his mind and make his own views and build subscribers and increase followers. That will not happen, he says. Walk on the path of dharma. If you wish to come, come; otherwise go where you like and make your tandav, and bear the consequences.

What should be done when capacity is lacking?

Suchita is to be observed, he says, and when you perform any kind of anushthan the connected niti-niyam should be observed. If you cannot — the body has a capacity, a state, a level, and beyond that you cannot go — that is a separate matter; then do less. He is saying to do 108 of Mahamrityunjay; if there is no capacity, no difficulty, do only 11 — will Bhagavan Shiva not do kripa?

Suchita is to be observed, the speaker says. And when you perform any kind of anushthan, the connected niti and niyam should be observed. If you cannot manage it — the body has a capacity, a state, a level, and beyond that one cannot go — that is a different matter; we do not have that much capacity within us. Then we will do less. Just now, he says, he is saying to do 108 of Mahamrityunjay. If there is not the capacity in us, there is no difficulty; we will do only 11. Will Bhagavan Shiva not bestow kripa?

Japa with the child in the lap, or milk the child has touched, is not permitted

But it is not so, he says, that now there is a small child so you should sit holding him in your lap and do japa in that state, touch the mala in that state, do the aarti in that state, and if the child has put his hand in the milk offer that same milk to Shiva ji, asking what has happened. No, brother. That is wrong. If it is like that, then do not do it — do an ordinary pujan instead. He cannot inspire anyone to commit an apradh knowingly.

But it is not so, the speaker says, that because there is a small child now you should sit holding him in your lap, do the japa in that same manner, touch the mala in that same manner, do the aarti in that same manner; and if in the meantime the child has put his hand in the milk, offer that very milk to Shiva ji and ask what has happened. No, brother. This is wrong. If it is like this then do not do it. Then do an ordinary pujan. But he cannot inspire anyone to commit an apradh knowingly, he says.

Who has the adhikar of the pranava in these namavalis?

The satnamavali of Mahamrityunjay has been given here with the Pranav. The adhikar of the pranava, of the tantric pranava, belongs to everyone; every person can pronounce the names with this pranava. The devi pranava has been removed too — the tantric pranava is for all.

Here the satnamavali of Mahamrityunjay has been given with the pranava, the speaker says. The adhikar of the pranava, the adhikar of the tantric pranava, belongs to everyone. Everyone can pronounce the name with this pranava. The devi pranava has also been removed; the tantric pranava is for all.

How can the Mahamrityunjay namavali be used against an akal mrityu dosha?

If in someone's birth kundali there is a dosha of Akala Mrityu and some pandit ji or jyotish ji has said so, and the person is under great tension because he does not have the capacity to have a Mahamrityunjay anushthan performed, or has no faith in the vipras that they will do it well — then do it yourself, the speaker says. Perform the anushthan of these 108 names of Mahamrityunjay given here; do 1000 recitations of them.

So with this whole namavali of Mahamrityunjay that you are seeing, the speaker says, if you wish, then suppose there is a dosha of akal mrityu in someone's birth kundali and some pandit ji or jyotish ji has said so. And the person is under great tension about what to do — he does not have the capacity to have a Mahamrityunjay anushthan performed, or he has no faith in the vipras that they will do it well, or does not know what will happen. Then do it yourself. This stotra satnamavali of Mahamrityunjay, the 108 names given here in full — perform their anushthan. Do 1000 recitations of them.

Sit for ten or fifteen days and practice comes; otherwise one keeps running and looking for options

Practice will come, he says, and it will happen very easily. Until you practise, until you sit for ten or fifteen days, you will keep dabbling, keep running, keep searching for alternatives. Once you have done one anushthan and your confidence is built, you will do purashcharan after purashcharan while enjoying it; it will seem to you that this was very easy, and the devatas too will increase your capacity.

Practice will come, the speaker says, and it will happen very easily. Until you practise, until you sit for ten days, for fifteen days, you will keep licking at it, you will keep running, you will keep searching for alternatives. Once you have performed one anushthan and your confidence is formed once, then you will do purashcharan after purashcharan while taking pleasure in it. It will seem to you that this was very easy, and the devatas too will increase your capacity. But if you sit down to do business, to trade — brother, we did read it a hundred times…

A screenshot counted the recitations as a favour done to the deity

A screenshot was sent to him, he says, in which the name he does not recall but which was probably from some girl. She had written that she had recited the Kamakhya Kavach 1100 times, Maharaj, and her CA was not cleared — what benefit did she get from 1100 recitations of the Kamakhya Kavach? The person who had received it asked what to reply. The speaker said he answered that it is entirely right: she should go to Kamakhya and ask Kamakhya Mai herself that there is no strength in her kavach.

Someone sent him a screenshot, the speaker says; he does not remember the name, but it was probably from some kanya. She had written that she had recited the Kamakhya Kavach 1100 times, Maharaj, and her CA was not cleared. What benefit did she get from reciting the Kamakhya Kavach 1100 times? The person to whom the screenshot had been sent forwarded it to him and asked what he should say. He said he replied: it is an entirely correct thing — she should go to Kamakhya and ask Kamakhya Mai herself that there is no strength in your kavach; I did 1100 recitations and did you such a favour, and you could not get me passed in CA.

"We took your name 1100 times, now do my work" is the seed of durgati

Those who walk on this path of doing favours — we took your name 1100 times, now do my work — have no path, he says; go on abusing as you sit and that itself will do you good, but do not do sadhana at all. This is a cause of durgati; do not sow the seed of durgati, he says: that we will do your seva but with a show of obligation, saying we did it so many times and did not get this, so we will not do it.

Those who walk on this path of doing a favour — that we took your name 1100 times, now do my work — for them, brother, there is no path, the speaker says. Give the abuse you sit and give; from that itself your good will come. Do not do sadhana and the like. This is a cause of durgati. Do not sow the seed of durgati. This seed of obligation, which is a cause of durgati, should not be sown — that Bhagavan, we will do your seva, but showing an obligation, that we have done it this many times and did not get this, meaning we will not do it.

Better not to do it at all than to do it in that spirit

Those greatly motivated by the Akshay Kumar and Paresh Rawal film, he says, should consider that in life the devi-devatas will kick people like them later, but their own saubhagya kicks them first. It would be better that they simply do not do it at all, and let their durbhagya go on running.

Those who have been very greatly motivated by the film that came with Akshay Kumar and Paresh Rawal, the speaker says — in his view, in life the Bhagavan and the devi-devatas will kick people like that later on, but their own saubhagya kicks them first. It would be better, he says, that they simply do not do it. And let their own durbhagya go on running.

Which kundali doshas can the Mahamrityunjay namavali be used for?

If in your kundali any Dosha of that kind is present, whatever it may be — a grahan dosha, a yoga of alpayu, some dosha of a very great disease and so on, some difficulty connected with the sixth bhava — and you know it or have been told, then in order that this thing not become effective upon you, you may take refuge in this Ashtottara Shatanamavali of Mahamrityunjay. Recite it 1000 times, 1008 times.

So one thing, the speaker says: if in your kundali any dosha of that sort is present, whichever it may be — a grahan dosha; a dosha or yoga of alpayu; a dosha of some very great disease and the like; some difficulty of that kind connected with the sixth bhava. And you know of it, it has been told to you — then in order that at this time that thing should not become effective upon you, for that purpose you can take the sharanagati of this Ashtottara Shatanamavali of Mahamrityunjay. Recite it 1000 times, 1008 times.

How is abhishek done with the namavali?

Take more time or less, he says, and develop your own capacity — much happens through sadhana, and it will happen when you do it. Second, perform the abhishek with this same namavali. For the abhishek he will not tell you to offer water with 108 lotas; you can offer with a spoon, not a lota, or else make a stream in the lota so that the stream keeps falling upon Bhagavan Shiva while you go on reciting. Do as many recitations as you can — do 11, do five — but the effect is divine.

Take more time or take less, the speaker says, and develop your capacity. Much comes about through sadhana; when you do it, then it will happen. Second, perform the abhishek with this itself. For performing the abhishek he will not say that you should offer water with 108 lotas; but you can offer with a spoon, not with a lota — and otherwise make a stream in the lota. Let the stream go on falling upon Bhagavan Shiva and you go on reciting, go on reciting. Do as many recitations as you can manage — do 11 recitations, do five recitations. But a divine effect.

What is the relation of the namavali to the Shiv Mala Mantra?

This same Ashtottara Shatanamavali of Mahamrityunjay is embedded — garbhastha — within the Shiv Mala Mantra; more or less the names that are there are embedded in it. So it becomes divine, most divine, that if you take up the practice of the Shiv Mala Mantra and perform its purashcharan, then both the Mahamrityunjay Stotra above and the Mahamrityunjay Ashtottara Shatanamavali below will be found embedded there, and the effect of both, and an effect beyond that, will be obtained in the Shiv Mala Mantra.

And this very thing, this Ashtottara Shatanamavali of Mahamrityunjay, has been made garbhastha within the Shiv Mala Mantra, the speaker says. More or less the names that there are, are embedded in it. So it becomes divine, extremely divine, that if you take up the practice of the Shiv Mala Mantra — if you practise the Shiv Mala Mantra and perform its purashcharan — then the Mahamrityunjay Stotra that we read above, and the Mahamrityunjay Ashtottara Shatanamavali that was below, you will find both embedded here. And the effect of both, and an effect exceeding that, will be obtained in the Shiv Mala Mantra.

Why is the mala mantra said to exceed a kavach, and what is its difficulty?

It is said that the effect of a Mala Mantra stays greater than that of a Kavach and the like — but comparison is not to be made, he says; it is an ordinary matter, because things have been embedded in it. However, it also contains Bija Mantra mantras, so it becomes difficult: if you get caught in the pronunciation and the tongue cannot articulate properly, then rather than doing it wrongly, either learn the pronunciation, or if it seems to be taking too much time, switch — do the Ashtottara Shatanamavali or the stotra.

This is why it is said that the effect of the mala mantra stays greater than that of a kavach and so on, the speaker says. But comparison is not to be made; it is an ordinary matter, because things have been embedded in this one. But there are also beej mantras in it, so it becomes difficult — you get stuck in the pronunciation, the tongue cannot pronounce them properly against each other. Then, in place of doing it wrongly, either learn the pronunciation; and if it seems to you that too much time is going into this, then switch over: brother, we will do the Ashtottara Shatanamavali, or else we will do the stotra.

Who needs these three practices in life?

All three have effect, he says — leave aside the question of more or less; all three have a full, divine, most divine effect. And the chief and special thing to know is this: whether you are a new sadhak now or an old one, whether you are unmarried or married, whether you have children or not, the need for these arises in life at some time or other.

All three have effect, the speaker says. Leave off the subject of more and less; all three have a full and divine, extremely divine effect. And the chiefest and most particular thing, know this and keep it: whether you are a new sadhak now or an old one, whether you are unmarried or married, whether children are yours or not — the need for these arises in life at some time or other.

What is the first advice heard when illness or calamity arrives?

Wherever rog and shok have come, wherever vipatti and badha have come, the first thing one hears is that a Mahamrityunjay anushthan should be performed. Now you are not to get it performed by someone else, he says — perform the anushthan yourself; the full vidhi vidhan is before you.

Wherever rog and shok have come, wherever vipatti and badha have come, the very first thing one gets to hear is that an anushthan of Mahamrityunjay should be done, the speaker says. Now you are not to have this performed by another. Perform the anushthan yourself — the entire vidhi vidhan is before you.

What are the full Sawan figures if Panchakshari is used as samput?

If you have made Panchakshari the embedding — the full vidhan of Panchakshari is given — and having embedded them, that is having put them in samput, you first performed the anushthan of Panchakshari and did five lakh japa of Panchakshari in Sawan; and along with it you did at least 1100 recitations of the Mahamrityunjay Stotra.

If you made Panchakshari the garbhastha, the speaker says — Panchakshari is here, the full vidhan of Panchakshari has been given — and having embedded them, meaning having put them in samput with these, you first performed the anushthan of Panchakshari. He says he is speaking here of the time of prayoga. You did five lakh japa of Panchakshari in Sawan. And along with it you did at least 1100 recitations of the Mahamrityunjay Stotra.

What becomes the daily nitya niyam after those counts are done?

Taking these two independently — forget the samput matter told before — you completed Panchakshari five lakh and Mahamrityunjay 1100 minimum. Now go on daily, as a nitya niyam, reciting at least Panchakshari and Mahamrityunjay 11 times each day; keep it in your niyam. And once the Mahamrityunjay Stotra is committed to memory you can perform the abhishek of Bhagavan Shiva while reciting it, or with the Ashtottara Shatanamavali.

These two independently — forget the samput matter he told before, the speaker says. Panchakshari five lakh, Mahamrityunjay 1100 minimum, you have completed. Now go on daily, by a nitya niyam, reciting Panchakshari and Mahamrityunjay at least 11 times each day; keep it in your niyam. While reciting this stotra, while reciting the Mahamrityunjay Stotra, once it becomes committed to memory you can also perform the abhishek of Bhagavan Shiva. You can perform abhishek with their Ashtottara Shatanamavali too.

How is the sankalpa framed when calamity comes later in life?

Whenever vipatti comes in your life, the sankalpa was given above in this same PDF; take in the sankalpa the resolve for the work to be accomplished and to succeed — that such and such a person has this kind of disease, or this is Abhichara, this is a tantra-mantra badha, may it be destroyed and may he be protected; for this purpose, O Bhagavan Mahamrityunjay, we are performing this anushthan. And then do Mahamrityunjay with Panchakshari samput.

And whenever vipatti comes in your life, the speaker says, the sankalpa was given above in this same PDF. In the sankalpa take the resolve of the work being accomplished, of the work succeeding — that yes, our such and such person has this kind of disease, or this is abhichar, this is a badha of tantra-mantra, may it be destroyed, may there be protection for him; for this purpose, O Bhagavan Mahamrityunjay, we are performing this anushthan. And then, putting it in samput with Panchakshari, perform Mahamrityunjay.

What are the counts and length of that prayoga anushthan?

You first did 50 mala of Panchakshari, or 27 mala; then 108 recitations of Mahamrityunjay; and again 27 mala of Panchakshari. Perform an anushthan of five days, of seven days, of eleven days. However great a tantrik there may be, the greatest sokha, ojha or guniya, whatever prayoga has been done — before Mahamrityunjay, he says, they will not merely be finished.

You did 50 mala of Panchakshari first, or you did 27 mala; you did 108 recitations of Mahamrityunjay; and again you did 27 mala of Panchakshari, the speaker says. Perform an anushthan of five days, of seven days, of eleven days. However great a tantrik there may be, the greatest sokha, ojha or guniya, whatever prayoga may have been done — brother, before Mahamrityunjay they will not simply be finished, he says.

Which shaktis are comprised within Mahamrityunjay?

He says he is speaking of the mool matter, but asks which shaktis will remain comprised within Mahamrityunjay itself: with Mahamrityunjay there are Bhagavati Amriteshwari, Bhagavati Baglamukhi, Bhagavan Sarveshwar and Bhagavati Mahapratyangira — the shaktis of all of these come into the anga vidyas. So it is not only the shakti that brings a dead person back to life; those who are performing adharma-laden acts also receive ample punishment.

He is speaking of the mool matter, the speaker says, but asks now which shaktis will remain comprised within this very Mahamrityunjay. Along with Mahamrityunjay there are Bhagavati Amriteshwari, Bhagavati Baglamukhi, Bhagavan Sarveshwar and Bhagavati Pratyangira. The shaktis of all of these come into the anga vidyas. So this is not only a shakti that brings a dead man to life; rather, those people who are doing acts filled with adharma also receive full punishment.

How is the havan done to make the anushthan more intense?

To make it swifter and utterly effective, you should also perform its Havan, he says. All the namavalis from top to bottom — Bhairav ji's, Bhagavati's and Mahamrityunjay's here — havan is done with all their namavalis. If you have done 1100 recitations of the Mahamrityunjay Stotra or of its namavali, then offer 100 ahutis with their stotra satnam, so that in total you will give 1100 ahutis. Give Ahuti with every name; even 10 ahutis per name will comfortably make 1008.

If you want to make this swifter and utterly effective, then you should also perform its havan, the speaker says. How is the havan to be done? All the namavalis from top to bottom — Bhairav ji's, Bhagavati's, and Mahamrityunjay's here. Havan is done with everyone's namavali. If you assume that you have done 1100 recitations of the Mahamrityunjay Stotra or of its namavali, then offer 100 ahutis with their stotra satnam. That is, in total you should give 1100 ahutis: you did 1100 recitations, so give 1100 ahutis. Give ahuti with every name. Even if you give 10 ahutis each, your 1008 ahutis will comfortably be completed.

With what is the havan done after the Shiv Mala Mantra japa?

In this way, if there is also the Shiv Mala Mantra, then after doing the japa of the Shiv Mala Mantra the havan is to be done with these themselves — with the Mahamrityunjay Stotra Satnamavali. Havan is always to be done with a namavali. And again, he says, in every namavali the tantric pranava has been written in, so anyone at all can pronounce it; there is no need for any change or separate consideration.

In this way, the speaker says, if there is also the Shiv Mala Mantra — how is the havan to be done after doing the japa of the Shiv Mala Mantra? It is to be done with these very ones, with the stotra satnamavali of Mahamrityunjay. Do the havan with these. Havan is always to be done with a namavali. And let it be said again: in every namavali, as many namavalis as there are, everything has been written with the tantric pranava. So anyone at all can pronounce it; there is no need for any change or for separate consideration.

What closes the daily sequence after the havan?

After this comes the Rudrashtakam, which should be done by singing it — singing is best. So sing the Rudrashtakam, and then there is the kshama prarthana to Bhagavan Shiva, and then the aarti and so on. After the aarti there is again the kshama prarthana. All these things you can do. Take benefit of this whole subject connected with Bhagavan Shiva and Shravan, he says — everyone.

And after this comes the Rudrashtakam, the speaker says. The Rudrashtakam should be done only by singing it; singing stays best. So sing the Rudrashtakam, and then there is the kshama prarthana of Bhagavan Shiva, and then the aarti and so forth. After the aarti there is again the kshama prarthana, Bhagavan — all these things you can do. So this whole subject here, connected with Bhagavan Shiva and with Shravan — take benefit of it, everyone.

What if one is already doing another deity's anushthan in this period?

Whether you perform the dev diksha vidhan of Bhagavan Dattatreya on the Purnima day now, or do any other thing at all, in the month of Shravan the anushthan of the Panchakshari of Bhagavan Shiva should certainly be done, he says — because Panchakshari is for everyone and is the root of all.

Now, what can independently be done in this, how many options there are, and what to do if we are performing the anushthan of some other devata — see, the speaker says. Whether you now perform the dev diksha vidhan of Bhagavan Dattatreya on the Purnima day, or do any other thing whatever, in the month of Shravan the anushthan of the Panchakshari of Bhagavan Shiva should certainly be done. Because Panchakshari is for all, and is the mool of all.

How do those without the yajnopavita, and women, say the Panchakshari?

Even to one who has the adhikar of nothing at all, Bhagavan Shiva has given the adhikar of the Panchakshari, he says. They will do japa without the Pranav; those who do not wear the Yajnopavita will attach namah afterwards; the mothers and sisters too will attach namah afterwards and say shivaya first, namah after. Those who wear the yajnopavita will say namah first and shivaya after.

Because Panchakshari is for all and is the mool of all, the speaker says, even to one who has the adhikar of nothing whatsoever, Bhagavan Shiva has given the adhikar of the Panchakshari. They will do the japa without the pranava; and those people who do not wear the yajnopavita will attach namah afterwards. The mothers and sisters too will attach namah afterwards and will say shivaya first, namah after. Those who wear the yajnopavita will say namah first and shivaya afterwards. Perform the anushthan in this manner.

What is the minimum and the better Panchakshari count for Shravan?

In Shravan certainly do at least sava lakh, which is 1250 mala; and if you want to do it well, take it up to five lakh. As for the rest — the Shiv Mala Mantra, the Mahamrityunjay Stotra, the Mahamrityunjay Stotra Satnamavali — choose any one of them to perform the anushthan of. Having performed the anushthan of any one of the three, keep it: it is going to be of use in many places in life.

In Shravan certainly do at least sava lakh — 1250 mala, the speaker says — and if you want to do it well, then take it up to five lakh. For the rest, there is the Shiv Mala Mantra, there is the Mahamrityunjay Stotra, there is the Mahamrityunjay Stotra Satnamavali — choose any one of them, whichever anushthan you will perform. Having performed the anushthan of any one of the three, keep it by you. It is going to be of use in many places in life. He hopes that this time in Shravan everyone will take benefit of this.

What should be done in Shravan if there is great distress in the house?

Besides this there is one more subject, he says: if there is some very distressing matter in the house, then what else to do in Shravan. The first work will be the Rudrabhishek of Bhagavan Shiva — certainly perform the abhishek. A Rudrabhishek is also being done by his own Grihastha Tantra family, with full details in the description; but the second subject is how to do it oneself at home. Have it done anywhere or do not, he says, but do it yourself without fail.

Besides this there is one more subject, the speaker says — that if there is some matter of very great distress in the house, then what else should be done in Shravan. The first work will be the Rudrabhishek of Bhagavan Shiva. Certainly perform the abhishek. A Rudrabhishek is being done by his own Grihastha Tantra family as well; the full detail is written in the description of what will happen and how, and what each person is going to receive in which anushthan. Read it, he says, and if you wish, give your particulars to take part. The second subject is how to do it yourself at home. Have it done somewhere or do not have it done, but do it yourself without fail.

Does a sponsored rudrabhishek elsewhere suffice?

Whether your Rudrabhishek is being done in Kashi in Shravan, or in Ujjaini, or on Kailash itself — if you are not performing the Rudrabhishek of Bhagavan Shiva at home with your own hand, if his abhishek is not happening in Shravan, then nothing is going to be obtained, he says. If you do not perform the abhishek because of some special circumstance, some disease, some such event, that is a separate matter; but if out of laziness, negligence and frivolity you are not doing Shiva's pujan in Shravan, then there is no man more unfortunate than you.

Whether your Rudrabhishek is being done in Kashi in Shravan, whether it is being done in Ujjaini, whether it is being done on Kailash itself — but if you are not performing the Rudrabhishek of Bhagavan Shiva at home with your own hand, if his abhishek is not happening in Shravan, then brother, nothing is going to be obtained, the speaker says. If on account of some special circumstance, on account of some disease, on account of some such event having occurred, you do not perform the abhishek, then that matter is different. But if because of laziness and negligence, because of jest and frivolity, you are not doing the pujan of Bhagavan Shiva in Shravan, then there is no man in the world more unfortunate than you.

Birth in a tirtha kshetra with no Shiva pujan is worse fortune than remembrance in a mlechchha region

There are people in the world so unfortunate that their birth takes place in a tirtha kshetra and even so they stay averse to Shiva pujan — they are maha-durbhagyashali, he says. Fortunate is the person who is in a mlechchha region and even there does the remembrance and pujan of Shiva ji: because by mere remembrance Bhagavan Shiva certainly arrives there — where is he not — and his presence and his energy become present there, in accordance with the environment and circumstance of that place.

In the world there are such unfortunate people, the speaker says, that their birth takes place in a tirtha kshetra and even then they remain averse to the pujan of Shiva; they are maha-durbhagyashali. That person is fortunate who is in a mlechchha region and even there does the remembrance and pujan of Shiva ji — he too is fortunate. Because by the mere act of remembrance Bhagavan Shiva certainly arrives there; where is he not? His presence, his energy becomes present there, in accordance with the environment and circumstance of that place. But if, living in a divine region, you are turned away from these things, then what greater misfortune could there be. For this reason his seva-puja should certainly take place.

What is the third practice for Shravan after abhishek and japa?

The next most prominent thing to do in Shravan, he says, is Deepdaan. So far there is the abhishek of Shiva ji; second, the japa of Panchakshari; third, the japa of the Shiv Mala Mantra, or of the Mahamrityunjay Stotra, or of the Mahamrityunjay Stotra Satnamavali. That is one subject; deepdaan is the next.

And after this, the speaker says, comes the most prominent matter of what else is to be done in Shravan. So in Shravan, deepdaan. Just now, he recounts, there is the abhishek of Shiva ji; second, the japa of Panchakshari; third, the japa of the Shiv Mala Mantra, or else the japa of the Mahamrityunjay Stotra, or else the japa of the Mahamrityunjay Stotra Satnamavali. This we are doing; this became one subject.

Those who did large Panchakshari counts before should reduce it and add a Mahamrityunjay text

Last year many people did five lakh of Panchakshari, some three lakh, some up to six lakh. Then at Mahashivratri too, many did up to fifty thousand japa in a single night, and screenshots of several were shared in the group. If you have done that much japa of Panchakshari, he says, then this time reduce the Panchakshari number a little and along with it accomplish one of the Mahamrityunjay namavali, stuti or stotra — you will move up one rung and one more thing will be added to your level.

Last year a great many people did five lakh of Panchakshari each, some three lakh, some up to six lakh of japa, the speaker says. Then at Mahashivratri too, many of you did up to fifty thousand japa in a single night; the screenshots of many were also shared in the group. So if you people have done so much japa of Panchakshari, then this time, along with Panchakshari, reduce the number of Panchakshari a little — but along with it accomplish one of these: the namavali of Mahamrityunjay, or the stuti, or the stotra. You will move one rung further ahead, and one more thing will be joined to your level.

By which vidhi is the Shravan deepdaan to be performed?

The third thing is the deepdaan of the Panchanana svarupa of Bhagavan Shiva — the tantric deepdaan vidhi in which, together with the kula devata and kula shakti and together with the Kshetrapal and the rest, deepdaan is made to the five tantric forms of Bhagavan Shiva: Sadyojata, Vamadeva, Tatpurusha, Aghora and Ishana. That vidhi is published on this same channel, he says, and he will put its link and share it again.

The second thing, the speaker says: certainly perform the abhishek of Bhagavan Shiva daily. And the third thing is the deepdaan of the panchanana svarupa of Bhagavan Shiva — the tantric deepdaan vidhi, in which, together with the kula devata and the kula shakti, together with the kshetrapal and the rest, there is the vidhi of deepdaan to those five tantric forms of Bhagavan Shiva which are Sadyojata, Vamadeva, Tatpurusha, Aghora and Ishana. That too is published on this same channel. Look at it, he says; he will put the link of all of them and will share it again.

On which days of Shravan must deepdaan be done?

On the Mondays of Shravan — there are four Mondays this time — certainly do deepdaan on all four. Certainly do deepdaan on the Panchami, on both Panchamis, in the Krishna Paksha as well as the Shukla Paksha. After that, certainly do it on the masik Shivratri that will come, on the Trayodashi day. Certainly do it on the Amavasya day, and certainly do it on the Poornima day. These are the special tithis on which you should do it without fail.

On which days is deepdaan to be done, the speaker asks. In Shravan, on the day of Monday — there are four Mondays this time — certainly do the deepdaan on all four Mondays. Certainly do the deepdaan on the Panchami, on both the Panchamis, in the Krishna Paksha as well as in the Shukla Paksha. After that, on the masik Shivratri that will come, certainly do it, on the Trayodashi day. Certainly do it on the Amavasya day, and certainly do it on the Purnima day. These are the special tithis on which you should certainly do it.

Can deepdaan be done on every day of Shravan?

If it is possible — if there is financial capability, if there is no laziness or negligence in the body, and there is the wish to do the seva of Bhagavan Shiva — then if possible do deepdaan at a Shiva temple in the evening every day of Shravan, for the full 30 days, and then see its divine effect. Japa and tapa morning and evening, and the whole vidhi vidhan, is very good.

If it is possible, if there is financial capability, if there is no laziness in the body and no negligence, and there is the wish to do the seva of Bhagavan Shiva — then if it is possible for you, do deepdaan at a Shiva temple in the evening every day in Shravan, for the whole 30 days, the speaker says. And then see its divine effect. You can do japa and tapa morning and evening; the whole vidhi vidhan there is, is very good.

What is the lowest option in this whole Shravan programme?

Taking the very lowest, he says: in the lowest we will do the japa of the Panchakshari of Bhagavan Shiva. How much? Sava lakh. There is no scope for less than that. Sava lakh means 1250 Mala — when you do 1250 mala of japa, your sava lakh japa will be completed.

Let us look at it again, the speaker says. Suppose we are going to do only Panchakshari; let us take the very lowest one, the very lowest. In the lowest, what will we do? We will do the japa of the Panchakshari of Bhagavan Shiva. How much? Sava lakh. There is no scope at all for less than that. Sava lakh means 1250 mala. When you do japa of 1250 mala, your sava lakh japa will be complete.

Is abhishek compulsory even for those doing nothing else?

Only the abhishek of Bhagavan Shiva is compulsory, he says: do anything else or nothing, the abhishek of Bhagavan Shiva must certainly be done through the whole of Shravan, and at least one Bilva patra must certainly be offered to him, whether anything else happens or not. Everyone should do it at home or do it in a temple. And do not raise the question that there is no shivling and whether it can be done on a photo — abhishek does not take place on a photo; if there is no shivling at home, do it in a temple.

Right now, the speaker says, only the abhishek of Bhagavan Shiva is compulsory. Do anything or do nothing, but the abhishek of Bhagavan Shiva is certainly to be done through the whole of Shravan, and at least one bilva patra is certainly to be offered to him, whether anything else happens or not. For everyone: do it at home, or do it in a temple. Now do not ask this question — brother, there is no shivling, may we do it on a photo. Brother, abhishek does not take place on a photo. Do it in a temple, if there is no shivling at home.

How many mala a day make up the sava lakh in thirty days?

If 1250 mala are to be done, then even if you do a minimum of 41 mala each day, in 30 days you will reach about 1230 mala; do 20 mala more on the Purnima and your sava lakh japa will comfortably be complete.

So if 1250 mala are to be done, the speaker says, then even if you do a minimum of 41 and 41 mala daily, your total will come to about 1230 mala in 30 days. On the Purnima, do 20 mala more. Then your sava lakh of japa will comfortably be completed.

Is a dashansh havan compulsory for Panchakshari japa?

Keep in mind, he says, that if you are not doing the japa because a dashansh Havan has to be done, then in Panchakshari japa there is no compulsoriness of havan. If you do it, it is gold with fragrance; if you do not, nobody will throttle you, and it is not that the effect of the mantra will not come to you. And doing japa of Bhagavan Shiva in Shravan is in itself most distinctive — so do the japa without anxiety and give up laziness.

And keep it in mind, the speaker says: if you are not doing the japa for the reason that a dashansh havan has to be done, then in Panchakshari japa there is no compulsoriness of havan. If you do it, it is gold with fragrance; if you do not do it, nobody is going to throttle you. It is not that the effect of the mantra will not be obtained by you. And doing japa of Bhagavan Shiva in Shravan is in itself, brother, most distinctive. So do the japa without anxiety. Give up laziness.

How long does 41 mala take, and what do larger counts yield?

Forty-one mala will not take much time — 41 mala happens comfortably in 15 minutes. If in place of 41 mala you increase it to 51 mala for 30 days, that becomes 1530 mala, so the number rises a little. And if you do those same 41 and 41 mala morning and evening, then your japa of two sava lakhs will be complete.

If you do a little more, the speaker says — 41 mala will not take much time. 41 mala happens comfortably in 15 minutes. How long does it take? If in place of 41 mala you increase it and make it 51 mala, for 30 days, then it becomes 1530 mala. The number rises a little. If you do these same 41 and 41 mala in the morning and in the evening, then brother, your japa of two sava lakhs will be completed.

How many times must sava lakh be done for the mantra to be awakened?

It is said that in Kaliyuga it is chaturguni: do sava lakh four times and the mantra is awakened. If you make it five lakh, that is most excellent. In the earlier reckoning it was once; here two are already done. And if you feel you must do even less, there is no difficulty — do 21 mala in the morning and 21 mala in the evening; even doing that much, your sava lakh japa will be completed in Sawan.

And how much has to be done? It is said that in Kaliyuga it is chaturguni — do sava lakh four times and the mantra is awakened, the speaker says. If you make it five lakh, that is most excellent. Two are already done, are they not; in the earlier one it was once. Suppose you feel that no, you must do even less — then there is no difficulty: do 21 mala in the morning and do 21 mala in the evening. Even if you do this much, your sava lakh japa will be completed in Sawan.

What conduct cancels the fruit of the japa?

Now you have done the sava lakh japa and become a formidable sadhak — but if along with it you do not honour your parents, wage war with them, quarrel with them, start a war with younger and elder brothers and sisters, fight with your wife or husband, fight with or insult your beloved — then, he says, whether you do sava lakh or crores of japa, the fruit will not be obtained.

Now you have done the sava lakh japa and have become a formidable sadhak, the speaker says. But along with it, suppose you do not give respect to your parents; wage war with them; quarrel with them; start a war with younger and elder brothers and sisters; fight with your wife, with your husband; if there is a beloved, fight with her, if there is a lover, fight with him, insult them. Then brother, whether you do sava lakh or crores of japa, even so the fruit will not be obtained.

Why do quarrels arise during the days of sadhana?

Within the sadhak, and especially at the time of sadhana, there will be a pariksha of all these things — which is why he raises the subject, he says. Where nothing was to have happened, even there the possibility of a beating and fighting arises; because somewhere or other a condition is produced so that you become deflected from your sadhana.

So within the sadhak, brother, and especially at the time of sadhana, there will be a pariksha of all these things — and it is because it will happen that he is stating the subject, the speaker says. There will be a pariksha. Where nothing was to have happened, there too the possibility of striking and beating arises. Because somewhere or other a condition is created so that you become deflected from your sadhana.

What is the worth of sava lakh japa compared with wealth?

It is no small thing, he says: if you did 21 and 21 mala morning and evening and your sava lakh japa was completed in the whole month, then in your entire kula and khandan probably nobody will have sat and done it. There will be many such people, crorepatis, who never touched a mala even once. When they die that wealth of crores will not go with them; but this sava lakh that you are laying up in Sawan will certainly go with you after death.

This is not a small matter, the speaker says. If you did 21 and 21 mala morning and evening and your sava lakh japa was completed in the whole month, then in your whole kula and khandan nobody will have sat and done it; there will be many such people. They will not have done a single mala; they will be crorepatis, but will never have touched a mala. When they die, that wealth of crores will not go with them. But this sava lakh that you are laying up in Sawan — remember, it will certainly go with you after death. That thing for which there is no worth through births upon births is what people love less and care for less.

A lakh-rupee iPhone, and a hundred-rupee mala

We must have an iPhone worth lakhs, he says, but look at our Mala — we will search for a cheap mala, whichever will be had for a hundred rupees, and do japa on that; a completely crumpled Gomukhi, and we will do japa on that. He is saying thirty days; he is saying 41 mala, which will not be done in less. It is this that goes with you; the iPhone will not go with you, this alone will remain.

We must have an iPhone worth lakhs, the speaker says. But look at our own mala — we will search for a mala, a cheap mala, whichever will be had for a hundred rupees, and we will do japa on that. A gomukhi entirely crumpled, and we will do japa on that. He is saying thirty days, he says; he is saying 41 mala, and it will not be done in less. This is what goes with you. That iPhone will not go with you; this alone will remain, and will pass to someone else the day you name a new time.

A lakh of japa for every thousand rupees the mobile cost

Do as many lakhs of japa as the thousands your mobile costs, he says. If you keep a mobile of one lakh, do ten lakh japa. If you keep a mobile of 20000, then at least two lakh japa is due. Those who keep a mobile of 15000 — for them, sava lakh. And whoever keeps a more expensive mobile should do that much more japa.

If you have done the sava lakh — do as many lakhs of japa as the thousands of the mobile you use, the speaker says. If you keep a mobile of one lakh, then do ten lakh japa. If you keep a mobile of 20000, then at least two lakh japa is due, brother. If you keep a mobile of 15000, then for people with a 15000 mobile, sava lakh. And whoever keeps a more expensive mobile should do that much more japa. You will keep a mobile of two or four lakh rupees and do japa of two or four mala.

Advaita is taken as refuge only in spiritual matters, never in material ones

Think about your own case, he says: in the matter of materiality you do think, and then in the matter of spirituality you go off into the Advaita siddhanta, that the world is nothing at all and nothing comes of japa — it is not so. When that state actually arrives, enjoy it then; do not go into this false bhav. Do it by the vidhi. Listening to those people that Bhagavan will be pleased by bhav — it is in this false bhav that everything of yours is ruined. Do it by vidhi vidhan.

Think about your own case, the speaker says. In the matter of materiality you are indeed thinking. And in the matter of spirituality you then go off into the Advaita siddhanta — that the world is nothing at all, that nothing comes of japa. It does not happen so. When that state arrives in reality, then enjoy it. Do not go into this false bhav. Do it. Now do it by the vidhi. Listening to those people, that no, Bhagavan will be pleased by bhav — it is in this false bhav that everything of yours is ruined. Do it by vidhi vidhan.

What do 41 mala morning and evening amount to?

Consider what you have to do, he says. Suppose you did even 41 mala, and if it happened morning and evening, then how much is it — two Purashcharanas of sava lakh each are fully done. Sheer delight. Increase it a little: no, we will do 108 mala, we will take the full enjoyment.

So consider what you have to do, the speaker says. Suppose you did even 41 mala; if it happened morning and evening, then how much did it become? Brother, two purashcharans of sava lakh and sava lakh are fully done. Delight upon delight. Increase it a little — no brother, we will do 108 mala. We will take the full enjoyment.

What does 108 mala a day come to, and what is a mahapurashcharan?

If you are doing 108 mala daily, then 10000 japa of one day is completed, meaning three lakh japa minimum. And if you did the same 108 in the morning and 108 in the evening, then it becomes six lakh — that is, you have done one mool mahapurashcharan, the aksharshah mahapurashcharan of the akshara. Five lakh was to be done and six lakh was done.

So if you are doing 108 mala daily, the speaker says, then 10000 japa of one day is being completed. That is, three lakh japa of yours has not gone anywhere — minimum. And if you did the same morning and evening, 108 in the morning and 108 in the evening — then, brother, it became six lakh; that is, the one mool mahapurashcharan that there is, the aksharshah mahapurashcharan of the akshara, you have done it. Five lakh was to be done and six lakh was done.

How many mala a day are needed for five lakh?

To do five lakh, 5000 mala are to be done; for that, 166 mala daily. Suppose you do 100 mala in the morning and 71 mala in the evening — 171 mala of yours are completed in one day; do this for 30 days and it becomes 5130 mala. Only counting has to be done, he says; where is there any accounting to be done — do it with accounting.

To do five lakh, 5000 mala are to be done, the speaker says. For that, 166 mala daily. So suppose you are doing 100 mala in the morning and 71 mala in the evening. 171 mala of yours is completed in one day; you did this for 30 days, so it became 5130 mala. Only counting has to be done, he says — where is there any accounting to be done? Do it with accounting.

What happens to confidence after reaching sava lakh or five lakh?

Confidence will be formed, he says: once you have reached sava lakh, five lakh, there is a great difference between the confidence of today and of that time. But do not then abandon it, thinking five lakh is done and you will never touch a mala again in life, saying we are sitting here having done five lakh — then it will not take time to be finished. So it is not to be abandoned either.

Confidence will be formed, the speaker says. Once you have reached sava lakh, five lakh — there is a great difference between the confidence of today and of that time. But then do not abandon it, thinking that five lakh is done and now in life a mala will never be touched again — that we are sitting having done five lakh. Then it will not take time for it to be finished. Therefore it is not to be abandoned either. How it is to be carried forward — first let us discuss this, and then how to go further.

What do 251 mala morning and evening amount to?

And if someone is a still more formidable person: 251 daily in the morning, and 251 in the evening — 502 mala rammed in daily, properly and not by skimping. Then think, in 30 days 15060 mala of japa was done. Fifteen thousand japa means three purashcharans of five lakh each.

So you did up to this much, in 108 and 108, the speaker says. And suppose someone is a still more formidable person. Daily 251 in the morning — what enjoyment there will be — and 251 in the evening; 502 mala rammed in daily, guru. Properly, and not by skimping. Then think: in 30 days, 15060 mala of japa was done. Now what does fifteen thousand japa amount to, brother? Three purashcharans of five lakh each, guru, done.

It is meant for old practitioners with the time, who will not disrupt their life for it

The next purashcharan, if someone does 251 in the morning — those are old people, formidable people who have been doing it from before, he says. If you have the wish to do it, and if there is time; not by abandoning and disordering your life, but for those who have the time. If you did it, then in this one Sawan fifteen lakh japa is done.

Now the next purashcharan, if someone did this much — 251 in the morning — those are old people, formidable people, who have been doing it from before, the speaker says. If you have the wish to do it, then; and if there is time. And not by leaving your life aside and making it disordered — those who have the time. If you did it, then in this one Sawan fifteen lakh japa was done.

What is a mahapurashcharan by shastra pramana, and how is it completed?

And how far do we have to go? Up to twenty-five, he says. By shastra pramana, the mahapurashcharan of a mahapurashcharan stands at 25 lakh. So you did fifteen here; then, when time is found, the month of Margashirsha Maas will come, in which Bhagavan Shiva again has a very special importance, because in it he manifested for the first time in sakar form. If in that you ram in ten lakh more, then this year your mool 25 lakh is fully complete.

And how much do we have to go? Up to twenty-five, the speaker says. According to shastra pramana, the mahapurashcharan of a mahapurashcharan stands at 25 lakh. So you did fifteen here; then, when you got time, the month of Margashirsha will come, in which Bhagavan Shiva again has a very special importance, because in it he manifested for the first time in sakar form. If in that you ram in ten lakh again, then brother, this year your mool 25 lakh is fully completed.

The principal is cleared first, and real happiness is the interest that follows

Doing 25 lakh and 25 lakh in this way, you will cross into crores, he says. What effect there is in the material world — when you begin to act in the spiritual world your principal will be cut, all of the earlier one, and only then will you begin to receive the interest, and the interest of the original happiness. So do 21 mala morning and 21 evening, or 251 morning and 251 evening: settle your own level, your own life's future, yourself.

Doing 25 lakh and 25 lakh in this way, you will cross into crores, the speaker says. What effect there is in the material world — when you begin to act in the spiritual world, your principal will be cut, all of the earlier one; and only then will the interest, the interest of the original happiness, begin to come to you. So either do 21 mala in the morning and 21 mala in the evening, or do 251 mala in the morning and 251 mala in the evening. Settle your own level, your own life's future, yourself.

When is the rudrabhishek to be done, and what about aarti?

The Rudrabhishek is necessary at the morning time, he says; certainly do the aarti at both times, morning and evening. The aarti has also been given in this same PDF.

And the Rudrabhishek is necessary at the morning time, the speaker says. Certainly do the aarti at both times, morning and evening. The aarti too has been given in this same PDF.

What if illness interrupts the counts mid-month?

Suppose that much did not happen — health became bad, some difficulty arose; you were doing 2000 and your health failed. Then, brother, in place of 15 come down to 10, come to 5; even that much will happen and it is a great deal. Suppose you could not do the whole month and managed only 15 days: in 15 days it became half, so in place of 15 it became 7.5 lakh — that is not little. Reckoned in sava lakhs, at least four or five purashcharans of yours are done, and that is divine in itself.

Suppose that much did not happen, the speaker says. Let us also suppose health became bad, some difficulty arose. You were doing 2000 and your health failed. Then, brother, in place of 15 you should come to 10, come to 5; even that much will happen, and that is a great deal. Suppose you could not do the whole month and could do only 15 days. In 15 days it became half of it; in place of 15 it became 7.5 lakh. That is not little. If you think in terms of sava lakh each, then at least four or five purashcharans of yours took place. That is not little. In itself it is divine.

What does the Shravan mahatmya say about even a little practice?

And suppose someone was going to do only 21 and 21 mala and could not even do that. However many days he does it, he says — in the mahatmya of Shravan there are many, many such matters. Read these subjects in the Shiv Puran, he says, which are furnished with shastra pramana; in the mahatmya of Shravan in the Mahapuranas, one has been carried across even by taking the name once or twice. Something at least will be of use.

And after that, suppose someone was going to do only 21 mala, was going to complete it by doing 21 and 21 mala, the speaker says — and he could not do even that much. For however many days he does it, brother, in the mahatmya of Shravan there are many, many such subjects. Read these subjects in the Shiv Mahapuran, he says, furnished with the pramana of shastra: in the mahatmya of Shravan in the Mahapuranas and the rest, one has been carried across even by taking the name once or twice. Something at least will be of use.

When should one begin, and what about packet milk?

Be ready, he says: from the day after Guru Poornima you have to get to work. There should be no shortfall in the puja of Bhagavan Shiva. And if you do not have milk available — that milk to offer is not obtainable in Shravan and only packet milk is there — then do not offer packet milk. However much useless talk anyone may speak, that no, offer only packet milk, do not offer it.

Therefore be ready, the speaker says: from the day after Guru Purnima you have to get to work. No shortfall is to be made in the puja of Bhagavan Shiva. And if you do not have milk available — that in Shravan milk to offer is not obtainable and there is packet milk — then do not offer packet milk. Whatever anyone may say, however much useless talk anyone speaks, that no, offer only packet milk — do not offer it.

What is gandhodak and how is it made?

In place of milk, perform the abhishek of Bhagavan Shiva with gandhodak. What is gandhodak? Into water, put in the kumkum or roli that there is and dissolve it. Put in a little camphor powder, having powdered the camphor. Put in agaru — agaru is had for 20 to 25 rupees; agaru is the liquid extracted from agar, and it will be like sandalwood water. Mix it in, mix in rose water. This becomes gandhodak.

In its place perform the abhishek of Bhagavan Shiva with gandhodak, the speaker says. What is gandhodak? Into water, the kumkum or roli that there is — put it in and dissolve it. Into that put a little camphor powder, powdering the camphor. Into that put agaru; agaru is had for 20 to 25 rupees. Agaru means the liquid that is extracted from agar, from agar-tagar; it will be like sandalwood water. Mix that in; mix in rose water. This has become gandhodak. With this perform the abhishek of Bhagavan Shiva with whichever name, mantra or recitation you wish; and after that do it with pure water.

What must never be left off the shivling?

Do his shringar, make the Tripundra on him, he says. And never keep his forehead empty: a mukut should certainly remain upon the shivling of Bhagavan Shiva. If you cannot give one of silver or gold, then certainly keep a mukut even of the artificial kind; and if not that, then at least keep unbroken rice. As your capacity is, so.

And do his shringar, make his tripundra, the speaker says. And never keep his forehead empty. Upon the shivling of Bhagavan Shiva a mukut should certainly remain. If you cannot give one of silver or gold, then certainly keep a mukut even from an artificial mukut; and if not, then at least keep unbroken rice. As the capacity is, so. Now you earn a lakh rupees a month and cannot have a silver mukut made and put on him.

Why must Shiva's head never be left crownless?

He is Rajadhiraj, the speaker says; he alone is the king of the entire brahmanda. If a king's head is without a crown, the loss of it will have to be borne by the praja. For this reason a king should never be kept crownless. He is our king.

See, he is Rajadhiraj, the speaker says. He alone is the king of the whole brahmanda. If the head of a king is without a mukut, then the loss of it will have to be borne by the praja. For this reason a king should never be kept without a mukut. He is our king.

What does the Shiv Mahapuran say of Shiva, Vishnu and Brahma's ranks?

Bhagavan Vishnu is the rajkumar, he says, and this has been discussed in the Shiv Puran — listen to the playlist that is up. The subject occurs in the very prasang of Shankhachuda. Brahma ji says: O Mahadev, you are the king; Bhagavan Narayan is your yuvraj; and I am your purohit. So never insult them and never keep their heads empty.

And Bhagavan Vishnu is the rajkumar; this has been discussed in the Shiv Mahapuran, the speaker says — there is a playlist in line, listen to it, study it calmly. The subject occurs in the very prasang of Shankhachuda. Brahma ji says: O Mahadev, you are the king. Bhagavan Narayan is your yuvraj. And I am your purohit. So never insult them; never keep their foreheads empty.

Is a bilva patra enough in place of a mukut?

Even keep a Bilva patra upon him, he says — but what is a bilva patra: it dried up, at some point it slipped off. For this reason always keep Bhagavan Shiva wearing a mukut. And along with this, along with the japa and the rest, if it is possible, on the tithis that have been stated — the Panchami, the Shivratri — certainly do the deepdaan, and on Panchami because nag pujan too has been spoken of in Nag Panchami.

Even keep a bilva patra upon him, the speaker says — but what is a bilva patra? It dried up, at some point it slipped off. For this reason always keep Bhagavan Shiva wearing a mukut. And along with this, along with the japa and so forth: if it is possible, on the tithis that have been stated — the Panchami, the Shivratri — on the Panchami, because in Nag Panchami nag pujan too has been spoken of, on that day certainly do the deepdaan.

Which kundali doshas does this Shravan anushthan address?

Now in anyone's kundali, though the Doshas may be a thousand, if you are performing this anushthan in this Shravan then Bhagavan Shiva grants relief from those doshas — this Shravan and then the next Shravan, and you will see the difference yourself. Suppose in the birth kundali some so-called dosha is present: Marakesh is running, there is Kaal Sarp Dosh, or here a sarp dosha attaches on account of the panchamesh, and many kinds of such subjects. For all those things the abhishek of Bhagavan Shiva is supreme.

Now in someone's kundali, see, the doshas may be a thousand, the speaker says. If you are performing this anushthan in this Shravan, then Bhagavan Shiva is the relief from those doshas — this Shravan, and then the next Shravan will come; see the difference yourself. But suppose that in the birth kundali some so-called dosha or other is present, that this is a dosha, this is such a dosha. Markesh is running; there is Kaal Sarp; or here a sarp dosha attaches on account of the panchamesh; many kinds of subjects. For all those things the abhishek of Bhagavan Shiva is the most excellent.

What abhishek is prescribed for one who feels prayashchitta for past harm?

If you have knowingly done harm to someone in your life, if someone's life has been ruined on account of you, and you are afflicted by such a dosha — whether you remember your paap or not — but a feeling of Prayashchitta is arising in your mind, then perform the abhishek of Bhagavan Shiva with gur and dahi, daily. You will obtain forgiveness very quickly, he says. Set the dahi at home from cow's milk and do not use packet dahi.

If in your life you have knowingly done harm to someone, if someone's life has been ruined on account of you, and you are afflicted by such a dosha, the speaker says — many people, while they are in pain and distress, come to know that we have committed such and such sins. So whether you remember your paap or do not remember it — but if you feel that on account of us, if a feeling of prayashchitta is arising in your mind, then: Perform the abhishek of Bhagavan Shiva with gur and dahi, daily. You will obtain forgiveness very quickly. Now the dahi should be set in your own home from cow's milk; do not use the packet kind, one does not know what dahi it will be, whose it will be. So make the effort that his abhishek with gur and dahi should take place with purity, in a temple. If Narmadeshwar ji is at home you can do it on him too, but doing it in a temple is more excellent.

What is done for doshas connected with the kula devi-devatas?

Along with this, a dosha connected with the kula devi-devatas often occurs — people know who the Kuldevi or devata is and yet knowingly commit an offence. In such a case, through the whole of Shravan, purify the Chaukhat of Bhagavan Shiva: in the Shiva temple, the chaukhat that is in the garbhagriha, wipe it clean of dust with a good cotton cloth, an absolutely clean cloth, dry it, and apply chandan and itra over the whole chaukhat.

Along with this, a dosha connected with the devis and devatas of the kula often arises, the speaker says — that a person knows who the kuldevi or devata is, and people knowingly go and commit an offence. In such a condition what you should do is this: through the whole of Shravan, the chaukhat of Bhagavan Shiva. Having made it pure and holy, in the temple, in the temple of Bhagavan Shiva, the chaukhat that is in the garbhagriha — wipe it well of dust with a cotton cloth, with an absolutely clean cloth, and dry it. And apply chandan and itra over the whole chaukhat.

Which kinds of shraap does the chaukhat pujan address?

Whether it is a dev dosha or anyone's Shraap — people do curse deliberately, saying go, this will happen to you, that will happen, and it settles in the mind; or your offence was real and someone said you have given me pain and Bhagavan will give you pain. He gives the plain example: you are a man and in your youth you deceived many women and girls, and their aay has fallen upon you; you are a girl and in your youth you knowingly deceived men and youths, and their aay has fallen upon you — it will have to be borne.

Whether it is a dev dosha, or whether it is anyone's shraap, the speaker says — many people deliberately give a curse: go, this will become so with you, that will become so. It settled in the mind. Or your offence was there in fact, and someone said that you have given me pain, Bhagavan will give you pain. You are a man — it is an ordinary matter — you are a man and in your youth you have practised deceit with a great many women and girls. Their aay has fallen upon you. You are a girl, and in your youth you have knowingly practised deceit with men, with youths. Their aay has fallen upon you; it will have to be borne.

Where does shraap vimochan take place?

In such a state, if a feeling of prayashchitta has now arisen in the mind, and if you knowingly practised deceit and you know that on account of this offence of ours we are having to bear this distress — then in such a condition perform the chaukhat pujan of Bhagavan Shiva. All the devi-devatas release one from the Shraap there. The shraap vimochan will take place at the chaukhat.

Now if a feeling of prayashchitta has arisen in the mind, then in such a state — if you had knowingly practised deceit and you know that on account of this offence of ours we are having to bear this distress — the speaker says: In such a condition perform the chaukhat pujan of Bhagavan Shiva. All the devi-devatas there release one from the shraap. The shraap vimochan will take place at the chaukhat.

What is added when the wrath of the pitrs is great?

If the kop of the pitrs is very great, he says, then the chaukhat pujan of Bhagavan Shiva will certainly happen; and along with it, after the abhishek and the rest of Bhagavan Shiva, do a beautiful shringar of Vasuki ji who lies coiled about his neck, and apply itra and so forth to him as well.

If the kop of the pitrs is very great, the speaker says: Then the chaukhat pujan of Bhagavan Shiva will certainly happen; and along with it, after the abhishek and so forth of Bhagavan Shiva, do a beautiful shringar of Vasuki ji, who lies coiled about his neck, and do the anointing with itra and the rest as well.

What is the dwadash naga pujan on Panchami?

And if possible, on the Panchami tithi there is the vidhan of the pujan of twelve serpents along with Bhagavan Shiva — the dwadash nagas. That very thing is broadcast on this channel, he says: it will be the second or third video at the very start; search in the oldest videos, applying the filter, and that video will come up. Watch it; you can do it at home. The pujan will take place along with the kula naga.

And if it is possible, on the Panchami tithi there is the vidhan of the pujan of the twelve serpents along with Bhagavan Shiva, of the dwadash nagas, the speaker says. That very thing is broadcast on this channel. It will be the second or third video at the very beginning. Search in the oldest videos, applying the filter, and that video will come up. Watch it; you can do it at home. The pujan will take place along with the kula naga.

Who especially should do the sarp pujan?

If your household people, or you yourself, have knowingly killed serpents, or have killed even one serpent; or if some dosha of this kind is present; or if a dosha connected with the pitrs is present — then certainly do the sarp pujan, he says. That is the matter of the Panchami tithi.

Or if your household people, or you yourself, have knowingly killed serpents, or have killed even one serpent, the speaker says. Or if some dosha of this kind is present. If a dosha connected with the pitrs is present, then certainly do the sarp pujan. So this became the matter of the Panchami tithi.

What is prescribed for matters connected with marriage?

For the matter connected with vivah, great benefit comes from performing abhishek with shriphal; if possible one should do it, he says. And along with it, if you are doing the japa of Panchakshari, then it is good if you also do a dashansh of japa of the Saptakshari. If you are doing 100 mala, 10 mala of Saptakshari takes five minutes. Even if you do not do it there is no difficulty; if you do it, it is excellent — particularly for those with marriage matters.

Now after this comes the subject connected with vivah, the speaker says. In this, great benefit comes from performing abhishek with shriphal; if it is possible, one should do that. And along with it, if you are doing the japa of Panchakshari, then along with that it is good if you also do a dashansh of japa of Saptakshari. Now if you are doing 100 and 100 mala, then doing 10 mala of Saptakshari takes five minutes. Even if you do not do it there is no difficulty; if you do it, it is excellent. Particularly for people with marriage matters.

What is the first thing to do for a household full of disease and loss?

For a household where there is wealth and grain and property but everyone is diseased, afflicted by many kinds of illness, where loss of wealth keeps happening and land and property keep being sold and the loss does not stop — the first thing in Shravan, he says, is what he always says: whenever loss is to be stopped, distress and disease to be stopped, tantra vichar to be stopped, there should be a Chaukhat in the house. Establish the chaukhat in your house first, and after that sit down.

Now after this: suppose in someone's house there is wealth and grain and property, the speaker says, but everyone has disease and is afflicted by many kinds of illness. Loss of wealth keeps occurring; land and property keep being sold; the loss does not stop. And you are flailing your hands and feet here and there outside so that all this may be set right. Then at the time of Shravan, the first thing in the house, which he always says: brother, whenever loss is to be stopped, distress and disease to be stopped, tantra vichar to be stopped, then there should be a chaukhat in the house. Establish the chaukhat in your house first. After that, sit down.

What daily havan does he prescribe at home in Shravan?

The seva of the chaukhat will go on, he says; do the pujan of Bhagavan Shiva at home; and if possible, daily give at least 108 Ahutis of ghee and guggul upon bilva wood, upon Bilva samidha, with the Panchakshari of Bhagavan Shiva or with the Mahamrityunjay Ashtottara Shatanamavali. Do whatever japa you wish according to your own desire, but certainly give ahuti.

The seva of the chaukhat will happen as it will, the speaker says. Do the pujan of Bhagavan Shiva at home. And if it is possible, then daily, upon bilva wood, upon the samidha of bilva, with the Panchakshari of Bhagavan Shiva or else with the Ashtottara Shatanamavali of Mahamrityunjay, give 108 ahutis of ghee and guggul. Whatever japa and so on you have to do, do it according to your own wish from among these — but certainly give the ahuti.

What does havan do, and what must be watched in the agni sthapana?

By Havan, every kind of atript shakti which is for your welfare, which has become uchchatit, which has come under the effect of vichar, becomes at once pleased and pacified, he says. But keep one thing in mind: do it by vidhi vidhan. The general vidhi is given on the channel — the vidhi of agni sthapana. When the wood is gathered and burnt all at once, the kravyad portion does not come out of it, and it becomes like the chita fire of a shamshan.

By havan, every kind of atript shakti which is for your welfare, which has become uchchatit, which has come under the effect of vichar, becomes immediately pleased and pacified, the speaker says. But keep one thing in mind in this: do it by vidhi vidhan. On the channel the general vidhi has been given — that much vidhi is for everyone, the vidhi of agni sthapana. Now, when one gathers the wood together and burns it all at one time, then the kravyad portion does not come out of it, and it becomes equal to the chita fire of a shamshan.

How is the kravyad amsha removed from the fire?

The vidhi for extracting the kravyad portion is on the channel, he says; there is a whole Navratra havan video. It is not very difficult: you kindled the fire in the agni kona; then you placed it in the agni kona of the kunda; then you placed the kravyad portion in the nairitya kona and took it out. Rotate the pure fire three times and then establish it in the middle. It does not even take a minute.

The vidhi for extracting the kravyad portion is on the channel; it has been given, the speaker says. There is a whole video of a Navratra havan. It is not very difficult, brother. Only the kriya has to be done: that you kindled the fire in the agni kona; then you placed it in the agni kona of the kunda; then you placed the kravyad portion in the nairitya kona and took it outside. Rotate the pure fire three times and then establish it in the middle. It does not even take a minute — and yet people say, oh brother, it is very difficult.

Every kriya has a reaction, and nothing happening means nothing is working

You perform much more difficult acts in your official work, he says, but a small havan and a small correct opening procedure is called very difficult. Nothing is difficult if you decide. And then there is the fear in the mind that if a mistake occurs such and such will happen — brother, we did it and a mistake happened and that is why our distress increased. Distress does not increase because of a mistake, he says. When any kriya is performed there will be a reaction, either good or bad; something ought to happen in reaction. If nothing at all is happening, it means your work is worthless and what you are doing is useless, a time pass.

In your official work you must perform how many difficult acts of the world, the speaker says, but in doing one small havan and one small correct opening vidhi it is very difficult. It is not difficult at all, brother. If you decide upon it, then nothing at all is difficult for you people; it is very easy. And an easy thing will not become rocket science because you heard that it is very heavy. And there is one fear in the mind, that oh, if a mistake happens then such a thing will occur. Oh brother, we did it and a mistake occurred and that is why our distress increased. Distress does not increase on account of a mistake. When any kriya is performed, either there will be a reaction — either good or bad. Something ought to happen in reaction. If nothing is happening, it means your work is of no use. Then what you are doing is worthless, a time pass. This too is a true thing.

What does sudden illness during Panchakshari japa signify?

If you are doing the japa of Panchakshari and your health suddenly begins to fail, then understand this plainly, he says: whatever dev shakti, Preta shakti or Pishach shakti is attached to you, or some graha badha is attached, is being affected by your mantra japa. You have such capacity that you have affected it. You cannot go on suppressed and afraid of it. It gives you distress so that your morale may break and you may leave off.

If you are doing the japa of Panchakshari and your health suddenly begins to worsen, then understand this plainly, the speaker says: whatever dev shakti, pret shakti, pishach shakti is attached to you, or some graha badha is attached to you — it is being affected by your mantra japa. There is such capacity in you that you have affected it. You cannot remain pressed down and afraid of it. It is giving you distress so that your morale may break and you may leave off. And this is exactly what you do — oh brother, we had done it and something went wrong, so we had to leave it. And that is precisely what it wanted; then you stay as you were, well for two or four days, and then the trouble starts again.

What is the rule when illness interrupts the practice?

Do not let the krama break, he says. Health became bad and we were doing 100 mala — we will reduce it. We will do only one mala. But not a single day will go missing. We were doing 100 mala; now we will do only one mala until we recover.

Do not let the krama break, the speaker says. Health became bad; we were doing 100 mala; we will reduce it. We will do only a single mala. But not even one day will go missing. We will do only one mala. We were doing 100 mala; just now we will do only one mala until we get well.

What is the minimum act to keep the krama unbroken?

If in the morning and evening we are unable to do any large pujan at all, then we will go and just light camphor before Bhagavan Shiva, before Maiya, at our own pujan place, with purity, and come away. We will do only that much. Do not let the krama break. For how many days? Bhagavan too will bestow kripa; in three or four days you will be well, and then start doing it again.

Morning and evening we are not able to do any large pujan at all, the speaker says. We will go and just light camphor before Bhagavan Shiva, before Maiya, at our own pujan place, and come away. With purity. We will do only that much. Do not let the krama break. For how many days? Bhagavan too will bestow kripa. In three or four days you will be well; then begin doing it again. But here, as soon as there is a slight fever, messages and calls start — brother, a fever has come, now we will not do it, we do not know what mistake occurred. They leave it off and sit down. And their bhoot-prets become happy: yes, good, he left it, good that he left it, we will eat more.

What happens if one abandons the practice two or three times?

If you do that two or three times, then such an Uchchatan will occur that in life you will not even like to hear of these subjects, he says. And all this drama of bhoot-pret, going to the darbars and having your boat sunk — that never gets set right. You go there, whose utara is he doing, what thing comes clinging along with you, and then you suffer it at home. You go to be cured and bring things back with you from all sides.

And if you do it two or three times like this, then such an uchchatan will occur that in life you will not even like to hear of these subjects, the speaker says. And all this drama of bhoot-pret — going again and again to these darbars, you people have your boat sunk; that never gets set right. All these disruptive things: go there, whose utara is he doing, what thing comes clinging along with you, and then you suffer it in the house. You go to be cured and bring things back with you from all sides. Brother, have faith upon yourself; upon yourself — Bhagavan has given you all those same things that the person opposite has.

Hanuman ji, Balaji and Kali Maiya are said to be playing on people round the clock

But you people take pleasure in seeing all these absurd things, he says — it is a very strange subject. Day and night Hanuman ji is coming upon someone; Balaji is playing; Kali Maiya is playing day and night, twenty-four hours. Use your own vivek, he says: if you are idle, are the gods also sitting idle, that they will go round all day and keep spinning heads, will their own heads not ache?

But you people take pleasure in seeing all these things, these absurd things, the speaker says. It is a very strange subject. Day and night Hanuman ji is coming upon someone — good heavens, have they no work at all; Balaji is playing. Kali Maiya is playing day and night, twenty-four hours. Use your own vivek, brother, he says. Meaning, if you are idle, are the gods also sitting idle, that they will keep going about all day and keep spinning heads — will their own heads not ache?

Perform the anushthan yourself and learn the vidhans

Use your own vivek, he says. Perform the anushthan yourself. Learn the vidhans. Understand yourself to be like a child — yes brother, we are new, we are entirely like children, we will learn slowly.

Use your own vivek, the speaker says. Perform the anushthan yourself. Learn the vidhans. Understand yourself to be like a child — that yes brother, we are new, we are entirely like a child, we will learn slowly.

Look at what the discouragers are themselves doing

If you have no faith at all upon yourself, your confidence has been brought down so far, he says — and here is a subject people do not understand: the other people who demoralise you and repeatedly discourage you, saying if you do this then such a thing will happen — at least look at what they themselves are doing.

In his view, the speaker says, if you have no faith upon yourself at all, if your confidence has been brought down to such a degree — And see one subject, he says, which people do not understand: those other people who demoralise you, who repeatedly discourage you, saying that if you do this then such a thing will happen — At least look at what they themselves are doing.

What is the pramana for the Shiv Panchakshari mantra?

He says he is telling you again and again, making an outcry, that this is a thing written in the Vidyeshvara Samhita of the Shiv Mahapuran of Bhagavan Shiva — it is not a concocted subject. The Shiv Panchakshari mantra that you are seeing on the screen: all these things anyone at all can do, and you have the adhikar to do it. And yet you are afraid in it, that no, if we do this then such and such will happen.

He is telling you again and again, making an outcry, the speaker says: what is written in the Vidyeshvara Samhita of the Shiv Mahapuran of Bhagavan Shiva is what he is telling you — this is not a concocted subject. The Shiv Panchakshari mantra that you are seeing on the screen just now. That brother, all these things anyone at all can do; you have the adhikar to do it — and in that you feel afraid. That no brother, if we do this then such and such will happen.

Pratyangira, Aghor Kali and Tara are handed out and taken up without fear

And some shouting siddh person gives you some dangerous thing to do — do Mahapratyangira, do Aghor Kali, do such and such, do Tara Mai — and you set about doing it and feel no distress in that, he says. So consider what you are doing, and then be afraid.

And some shouting siddh person, whoever he is, gives you some dangerous thing to do, the speaker says — that you do Pratyangira, you do Aghor Kali, you do such and such, you do Tara Mai. And you set about doing it; in that you feel no distress. So consider what you are doing, and then be afraid.

You are responsible for your own work and for what you set about doing

And we have to say, brother, that no, you are yourself responsible for your own work and for what you are going to do — otherwise you will go and do who knows what and then load it on us, saying you yourself had said it, so we did it too. Think with your own vivek, he says.

And we have to speak, the speaker says, that no brother, you are yourself responsible for your own work — for what you are going to do. Otherwise you will go and do who knows what from where, and will load it on us, saying you yourself had said it, so we did it too. Think with your own vivek.

What should those living abroad say in the sankalpa?

Asked by Mahesh ji what those who live in Russia should say, he answers that then the whole of America will have to be pronounced. He says he will write one out and put it in the Telegram group — what the sankalpa should be according to the east, which side it falls from Bharat, how it stands with the Ganga, the whole subject; he will write it once and send it, because until now he has not given a sankalpa for America either.

Mahesh ji's question, the speaker says, is what those people who live in Russia should say. Then the whole of America will have to be pronounced. He will write one out and put it in the Telegram group — what the sankalpa should be according to the east, which side it falls from Bharat, how it is with the Ganga, the whole subject. He will write it once and send it, because until now he has not given the sankalpa for America either.

Vindhyachal is at 40 to 45 degrees — wait for calmer weather

Asked to have a Trikon Yatra done once more, as last time, he answers that the temperature of Vindhyachal can be seen online right now — it is reaching 40 and 45 degrees. In such a condition he will not tell people from outside to do it. Let the weather become a little calmer, and then go ahead with it.

Asked to have the Trikon Yatra done once more if possible, as last time, the speaker answers: As for the Trikon Yatra — look online at the temperature of Vindhyachal just now. It is reaching 40 degrees, 45 degrees. So in such a state he will not tell people from outside to do it. Let the weather become a little calmer; then go ahead with it.

Does sutak affect a bronze kada worn with a Mahabhairav mantra?

Asked about a bronze kada on which the Mahabhairav mantra was japped and worn, which was removed before mrit Sutak applied, he answers that no effect of sutak-patak will fall upon a bronze kada — stay free of anxiety. A kada of silver, bronze, brass or copper that you are wearing is pure as soon as you bathe.

A questioner says he had japped the Mahabhairav mantra upon a bronze kada and worn it, and had taken it off before mrit sutak applied. No effect of sutak-patak will fall upon it, the speaker answers. Upon a bronze kada — remain free of anxiety. Silver, bronze, brass, copper — the kada that you are wearing is pure along with your bathing.

What similarity is there between Maa Matangi and Maa Durga?

Asked what similarity there is between Maa Matangi and Maa Durga, he answers that there is similarity in all of them; it is not that all are separate. Recite the Durga Saptashati, he says — recite it in Hindi and you will understand from that too. When Bhagavati speaks her words, listen to them well.

Asked what similarity there is between Maa Matangi and Maa Durga, the speaker answers: no, there is similarity in all of them. It is not that all are separate. Recite the Durga Saptashati; recite it in Hindi and you will understand from that as well. When Bhagavati speaks her words, listen to them well.

What if raw milk cannot be arranged in Sawan?

If the arrangement of raw milk cannot be made in Sawan, he repeats, the alternative has been told: do it with gandhodak.

If in Sawan the arrangement of raw milk cannot be made, the speaker repeats, the alternative has been told: do it with gandhodak.

What about regions where Sawan starts later, and boundary deities?

Maharashtra's Sawan is still fifteen days away, he notes; the day after tomorrow Ashadh Krishna Paksha will begin. To a listener's note that the devatas situated on the boundary of the village, the field and the town are offered a bhog of various dishes, he says: absolutely — accept it according to your own region.

Maharashtra's Sawan is still fifteen days away, the speaker notes. The day after tomorrow Ashadh Krishna Paksha will begin. To a listener's note that a bhog of various dishes is offered to the devatas situated at the boundary of the village, the field and the town, he answers: absolutely — accept it in accordance with your own region.

Rudraksha is not given in it, and the Dattatreya temple must be reached by four in the morning

To Anita Shri ji he says no, rudraksha will not be obtained in that; those things have been kept extremely strictly. Asked by what time one must reach the temple of Bhagavan Dattatreya on the 10th of July, he says reach in the very early dawn, by 4 o'clock — if you reach by 4 it is most excellent, because in the way the level of Ganga ji is rising, if there is rain the water is bound to fill up to the temple. The earlier in the dawn you reach and complete your vidhan there, the better.

To Anita Shri ji, the speaker says: no, rudraksha will not be obtained in that. Those things have been kept extremely strictly. Asked by what time one has to reach the temple of Bhagavan Dattatreya on the 10th of July, he answers: reach in the very early dawn, by 4 o'clock. If you reach by 4 it is most excellent. Because it seems to him that in the manner the level of Ganga ji is rising, if there is rain the water is bound to fill up to the temple. The earlier in the dawn you reach and complete your vidhan there, the better.

On which foot is a kada worn, and does it need separate siddhi?

Asked on which foot the kada is worn and how it should be made siddha — whether the vidhan given in the Siddh Sabari Vidya, the Kali Mata one, can also be used to make a foot-kada siddha — he answers that there is no need to make a foot-kada siddha separately. Having offered it to Bhagavan, and especially having offered it to Bhairava ji, you can wear it on the right foot. Men should wear it on the right foot. And if you are in diksha, in a parampara, then wearing it by your guru's adesh is better.

Asked on which foot the kada is worn and how it should be made siddha — whether the vidhan given in the Siddh Sabari Vidya, the one of Kali Mata, can also be used to make a foot-kada siddha — the speaker answers: See, there is no need to make the foot-kada siddha separately. Having offered it to Bhagavan, and especially having offered it to Bhairav ji, you can wear it on the right foot. Men should wear it on the right foot. And if in this way you are in diksha, in a parampara, then if you wear it by the adesh of your guru it is better still.

May the Dakshinamurti Medha mantra be japped?

Asked whether one can do the japa of the Dakshinamurti Medha mantra, he answers: no, brother — in his view the japa of these mantras should not be done without Diksha.

Asked whether one can do the japa of the Dakshinamurti Medha mantra, the speaker answers: No, brother. In his view, the japa of these mantras should not be done without diksha.

What havan is prescribed for wealth and radiance?

With the Shri Suktam and the rest, with the Ashtottara Shatanamavali and the Sahasranamavali of Bhagavati Lakshmi, you should perform havan with the pulp of the bel, upon the samidha of the bel tree. This is done for the obtaining of Lakshmi, for the obtaining of radiance, for the obtaining of wealth, and for collective vashikaran and akarshan and so on.

With the Shri Suktam and the rest, with the Ashtottara Shatanamavali of Bhagavan and Bhagavati Lakshmi, with the Sahasranamavali — You should perform havan with the pulp of the bel, upon the samidha of the bel tree, the speaker says. For the obtaining of Lakshmi, for the obtaining of radiance, for the obtaining of wealth, and for collective vashikaran and akarshan and the like, this is done.

Which tithi is named in the sankalpa when it changes during the day?

Asked whether, if the tithi changes between morning and evening in a single day, one should say in the sankalpa the tithi at sunrise or the one presently running, he calls it a very good question and answers that both tithis will be pronounced — you will say both. For instance, if Dwitiya follows Pratipada, you will say Pratipada, and thereafter Dwitiya tithi.

Asked whether, if the tithi changes between morning and evening within one day, one should say in the sankalpa the tithi of the sunrise time or the one running at present, the speaker calls it a very good question, addressing Ayush ji. Both tithis will be pronounced. You will say both of them. As for instance, if after Pratipada there is Dwitiya, then you will say: Pratipada, and thereafter Dwitiya tithi.

May steel deepaks be used for a Bhairav deepdaan?

Asked whether one may take 108 steel deepaks for a Bhairav Deepdaan, he answers: absolutely, you can take them — if it is to be done at home daily or again and again.

Asked whether 108 steel deepaks may be taken for the Bhairav deepdaan, the speaker answers: Absolutely, you can take them. If it is to be done at home daily, or again and again, then yes.

May a local river be named in the sankalpa?

A questioner says the Bhima river, which comes down from Bhimashankar, flows only a kilometre from his house, and asks whether he may say in the sankalpa that his village is situated on the southern bank of the Bhima. Absolutely, you may say it, he answers — determine the direction from a map, or from a sense of it from your own place.

A questioner says that the Bhima river flows at a distance of only one kilometre from his house, coming down from Bhimashankar, and asks whether he may say in the sankalpa that such and such a village is situated on the southern bank of the Bhima river. Absolutely, you may say it, the speaker answers. Determine the direction from a map, or from a sense of it from your own place.

What about regions where Shravan begins fifteen days later?

Wherever in Maharashtra and Gujarat Shravan is going to begin after fifteen days, you can do it later, he says. And if you have the wish to do it from now — a month and a half, as you are saying — then absolutely say so; take the enjoyment of it, take the full advantage of it.

In Gujarati, wherever it is, in Maharashtra, in Gujarat, wherever Shravan is going to begin after fifteen days, there you can do it later, the speaker says. And if there is the wish to do it from now — a month and a half, as you are saying — then absolutely say so. Take the enjoyment. Take the full advantage of it.

Which kuldevi should be worshipped when a second one is discovered?

A questioner says a lok shakti is worshipped as the Kuldevi, but on going into the sadhana marga the dev shakti kuldevi came to be known, and asks which should now be worshipped. If the information about the kuldevi has been obtained, he answers, then you should certainly do her pujan; if you have become confirmed of it, then you should certainly do her pujan.

A questioner says that they worship a lok shakti as the kuldevi, but on going into the sadhana marga the dev shakti kuldevi came to be known — whom should he now worship, he asks for guidance. If the information about the kuldevi has been obtained, the speaker answers, then you should certainly perform her pujan. If you have become confirmed of it, then you should certainly perform her pujan.

Should women perform the nyasa vidhi?

Ladies will certainly do the Nyasa vidhi, he says; they can do the vidhi vidhan of Panchakshari, there is no difficulty in it at all. And the Mahamrityunjay naam shrut has already been put in — for Uma Sut ji, it is in this same PDF.

Ladies will certainly do the nyasa vidhi, the speaker says. They can do the vidhi vidhan of Panchakshari; there is no difficulty at all. The naam shrut of Mahamrityunjay has already been put in. To Uma Sut ji he says it is in this same PDF. As for speaking with anyone besides Call Me, he says it will not be possible for him just now to that extent. Today he had time, so he came online for an hour or two and spoke with four or five people; as he gets time he will keep coming — an hour, two hours, and if more time is available then for longer.

May water be offered to Surya from a copper lota with sugar and roli?

Asked whether water may be offered to Suryadev in a copper lota with sugar and roli put in, he answers that men may certainly offer it. Women should not give it from a copper lota but should give water from a brass lota. And in place of sugar, put gur — that is more excellent: roli, chaval and gur.

Asked whether one may offer water to Suryadev in a copper lota with sugar and roli put in, the speaker answers: Men may certainly offer it. Women should not give it from a copper lota but should give the water from a brass lota. And if you put gur in place of sugar it is more excellent. Roli, chaval and gur.

Gur in copper is said to become vish — heard from elders, and he offers no pramana for it

If anyone asks why it should not be given in copper, he says the truthful thing is this: he too has heard this subject repeatedly from gurujans, from learned people, from elders. He does not have a pramana himself either, and asks that if anyone finds one, they send it to him. But if good learned people say it should not be given, then it should not. The reason he has heard is only this: that from putting gur into copper it becomes vish, and vish should not be offered by a woman. Beyond that, you have the licence not to accept it — he does not wish to make any controversy of it.

Now someone will ask why it should not be given in copper, the speaker says. Brother, the truthful thing is this: he too has heard this subject repeatedly from gurujans, from learned people, from elders. The pramana he does not have either. If anyone finds it, send it to him. But if good, learned people say that it should not be given, then it should not. As for the reason, only this much has been heard: that from putting gur into copper it becomes vish, and vish should not be offered by a woman. For the rest, you have the licence not to accept it — do not accept it; in that he can say nothing. He does not wish to make any controversy of this. It is your wish. What he had heard he has told; what he does and has done he has placed before you.

May one go to hospital during an anushthan?

Asked whether one may go to hospital during an anushthan if the trouble in the body is great, and what to do if the hand is cut and blood begins to flow after sitting on the asana, he answers: if such a state has come that you have to go to the hospital, then absolutely go — why stop it. If the hand is cut, then first cure it, take the tetanus injection and so on.

The questions asked are whether one can go to the hospital during an anushthan if the trouble in the body is great; and what to do if, while doing puja after sitting on the asana, the hand gets cut and blood begins to come; and how the snan of the vigraha should then be done. So this means all these things have already happened, the speaker remarks. If the state is such that one has to go to the hospital, then absolutely go; why stop this? If there is greater trouble in the body. If the hand gets cut, then brother, first cure it. Take the tetanus injection and so on.

How is the vigraha bathed when one's hand is cut?

Have the snan of the Vigreh done by someone else, he says; or if it is cut very badly, then water should not touch it. So follow whichever option is available to you. Otherwise leave off the daily snan and merely sprinkle Gangajal.

Have the snan of the vigraha done by someone else, the speaker says. Or if it has been cut very badly, then in that case water should not touch it. So walk by whichever option is available, whichever alternative there is. Otherwise leave off the daily snan and merely sprinkle Gangajal.

Must small vigrahas be bathed every day?

He says this is an authentic matter and he has put out videos on it before: for the small Vigrehs, the very small vigrahas, there is no compulsoriness of daily snan. For Yantras and the like that are kept, you can do their abhishek daily if you wish. The abhishek of vigrahas should be done at the Parva Kala.

See, he is telling you one more subject, the speaker says, and this is an authentic matter; he has put out videos before on it too. Those vigrahas which are small, the very small vigrahas — there is no compulsoriness of doing snan daily. If yantras and so on are kept, then if there is the wish you can do their abhishek daily. The abhishek of vigrahas should be done at the parva kala.

What should be done daily instead of bathing the vigrahas?

What should you do daily? It is very good, he says, to mix Gangajal, rose water, agaru, itra and so on into a bottle that has a spray facility, and to sprinkle and spray it over all of them. This is the best: the snan of all of them is done and they also become fragrant.

What should you do daily? So it is very good, the speaker says, that into a box which has the facility of spraying you should mix Gangajal, rose water, agaru, itra and so on. And sprinkle it over all of them, spray it. This is the best. The snan of all of them is also done, and they have become fragrant too.

What is the order of the daily sprinkling?

At the very beginning, when you remove the flowers and the rest previously offered, which are the Nirmalya, and after that sprinkle water over all of them with a tulsi leaf, a mango leaf, with kusha and the like, or with a flower, reciting "pavitro pavitro va" or the Ganga Yamuna Godavari mantra — after that, spray this scented water over all the chhaya chitras and vigrahas, over all the malas, over the copper yantras, over everything. It will become divine.

At the very beginning, when you remove the flowers and the rest offered earlier, which are the nirmalya, the speaker says, and after that, with a tulsi leaf, with a mango leaf, or with kusha and the like, or with a flower, you sprinkle water over all of them reciting "pavitro pavitro va" or the Ganga Yamuna Godavari mantra — After that, do this sprinkling of scented water over every chhaya chitra, over the vigrahas. Over whatever there is with a mala, over the copper yantra, over all of it. It will become divine.

How often should the vigrahas actually be bathed?

Yes, he notes, a stain does fall on a copper Yantra. For the rest, if you bathe them every day that is a separate subject. Have the snan of the vigraha done on the chief days, once a week, or once a fortnight, or at some special time. And if you have the wish to have it done daily, then there is no prohibition at all in it — you may have it done.

Yes, on a copper yantra a stain does fall, the speaker says. For the rest, if you bathe them daily then that is a separate subject. So this became divine. Have the snan of the vigraha done on the chief days, once in a week, or once in a paksha, or at some special time. And if you have the wish to have it done daily, then there is no prohibition in it at all; you may have it done.

Does the shivling dosha apply to a rudraksha shivling?

To one who wishes to have the daily Shravan anushthan published on the channel performed, and who has a Narmadeshwar: from a Rudraksha shivling no shivling dosha is going to attach, he says. The shivling that will go is the rudraksha one, precisely because someone may already have a shivling in the house. He says he will try to make a separate video on what pujan can be done upon these.

The questioner wishes to have the Shravan anushthan published on the channel, the daily one, performed, and has a Narmadeshwar. From a rudraksha shivling, the shivling dosha is not going to attach, the speaker says. The shivling that will go is the rudraksha one — precisely because someone may already have a shivling in the house; on these, see what pujan can be done. He will make the effort, he says, that if he can make a video and put it up, separately, that would be better.

What may be worshipped upon a trimukhi rudraksha?

Upon this you can do the pujan of the svarupa of Bhagavan Dattatreya, upon this same rudraksha, he says — because it is trimukhi and they are the symbols of Bhagavan Brahma, Vishnu and Mahesh, and for the sake of Bhagavan Datta their special pujan can certainly take place in the trimukhi; in the trimukhi the forms of Bhagavan Datta are held. Second, they are the symbol of Agni. Third, they are the symbol of Bhagavati Kamakhya.

So upon this you can do the pujan of the svarupa of Bhagavan Dattatreya, upon this same rudraksha, the speaker says. Because it is trimukhi, and they are the symbols of Bhagavan Brahma, Vishnu and Mahesh; and for the sake of Bhagavan Datta their special pujan can certainly take place in the trimukhi. In the trimukhi they are held to be the forms of Bhagavan Datta. Second, they are the symbol of Agni. Third, they are the symbol of Bhagavati Kamakhya.

Why are three and thirteen connected with Kamakhya?

Three, and thirteen, are extremely dear to Bhagavati Kamakhya, he says. Thirteen is wholly her own svarupa, dedicated to Kamadeva and to Kameshwari, to Bhagavan Kameshwar Shiva. And of the trimukhi, Bhagavati Kamakhya has spoken in her own stotra: the devi herself says that whatever things are connected with three are dedicated to her. So for the sake of Bhagavati too you may do it. And the Tritiya tithi is dedicated to Bhagavati Gauri, so this rudraksha too is dedicated to her and you may perform her pujan upon it.

Three and thirteen are extremely dear to Bhagavati Kamakhya, the speaker says. Thirteen is entirely her own svarupa, dedicated to Kamadeva and to Kameshwari, to Bhagavan Kameshwar Shiva. And as for the trimukhi, Bhagavati Kamakhya has spoken of it in her own stotra. The devi herself says that whatever things are connected with three are dedicated to her. So for the sake of Bhagavati too you may do it. The Tritiya tithi is dedicated to Bhagavati Gauri. So this rudraksha too is dedicated to her, and you may perform her pujan upon it.

What else may be worshipped on it, and do shivling rules apply?

After this, if there is some matter connected with the Mangal graha, their pujan too can be done upon this, he says. So upon this you can do the pujan of all of these — it is not that the rules connected with a shivling are applying to this as though it were a shivling.

After this, if there is some subject connected with the Mangal graha, their pujan too can be done upon this, the speaker says. So upon this you can do the pujan of all of these. It is not that the rules connected with a shivling are applying upon this as they would upon a shivling.

How should the rudraksha shivling be treated daily?

Keep it fragrant, and if you do nitya abhishek then that too is like a shivling, he says — because the mahima of the abhishek of Rudraksha and of everything else is in the Rudraksha Mahatmya, so the full effect is there. And if not, then merely show them dhoop and deep — even that is good. Do abhishek, do archan, according to your own wish. So no shivling matter is applying here, and therefore no such dosha is going to attach to you.

Keep it fragrant as well, the speaker says; and if you do nitya abhishek, then that too is like a shivling — because the mahima of the abhishek of rudraksha, and of all of it, is in the Rudraksha Mahatmya. So the full effect is there. And if not, then merely show them dhoop and deep. Even that is good. Do abhishek, do archan, according to your own wish. So no shivling subject is applying here, and for that reason no such dosha is going to attach to you.

What is the greatest use of such a rudraksha in the house?

If it is large, then the greatest subject in it, he says, is this: if there is someone at home who does the japa of the Kamakhya Kavach — and he always says that every mother and sister of the house should do the japa of the Kamakhya Kavach — then offer it upon this. The divine effect will become many times more divine, because these become the very form of Shiva. So there is no dosha; there is nothing but benefit.

Yes, if it is large, then in it there is one greatest subject, the speaker says: as for instance, if at your home someone is going to do the japa of the Kamakhya Kavach. He always says that every mother and sister of the house should do the japa of the Kamakhya Kavach. Offer it upon this. The divine effect will become many times more divine, because these become the very form of Shiva. So there is no dosha at all; there is benefit upon benefit.

Tripur Bhairavi, Maha Pratyangira and Bagla Pratyangira yantras are not for everyone

As for a thing that carries dosha: if you tell him to give the yantra of Tripura Bhairavi, he says, then brother, he cannot give it. In no anushthan can the yantra of Tripur Bhairavi or of Bhagavati Mahapratyangira, the one used for pujan, be given. Why does he not speak of them, why does he not make them available? Because they are not for everyone. Maha Pratyangira, Bhagavati Bagla Pratyangira — all these cannot be given. In Dakshinamurti there is a little niti-niyam. What is common is what everyone can perform pujan of.

The thing that carries dosha, the speaker says, is now this: as when you say to him, give the yantra of Tripur Bhairavi — then brother, he cannot give it. In no anushthan can the yantra of Tripur Bhairavi, of Bhagavati Pratyangira, the one that is used for pujan, be given. Why does he not speak of all those? Why does he not make them available? Because they are not for everyone. Maha Pratyangira, Bhagavati Bagla Pratyangira — none of these can be given. In Dakshinamurti there is a little niti-niyam in this. What is common is that in which everyone's pujan can take place.

The grahas may be spoiled, and you are still here

To Kunal ji, who says all nine grahas are giving bad effects and someone told him all grahas are spoiled, and who asks which sadhana to do, he answers: never mind — the grahas alone are spoiled, and you have survived, have you not. If all nine grahas were giving bad effects, then brother, the mobile would not be in your hand and you would not be commenting here. Consider it once with your own buddhi: if your nine grahas were bad, you would not have commented here at 22:23; you would not have a mobile. So whoever has said that all nine grahas are bad and giving bad effects is making a fool of you — that is the plain matter.

Nine of the nine grahas are giving a bad effect — what should be done? Someone said all the grahas are spoiled; which sadhana should I do? Kunal ji, never mind, the speaker answers. Only the grahas have been spoiled, have they not; you have survived, have you not. If nine of the nine grahas were giving bad, then brother, the mobile would not be in your hand and you would not be commenting here. Consider it once with your own buddhi. If your nine grahas were bad, brother Kunal ji, you would not have commented here at 22:23. You would not have a mobile. So whoever has said that nine of the nine grahas are bad and giving bad effects is making a fool of you — it is a plain matter.

May those without yajnopavita do the nyasa of the Jayanti Mangala mantra?

Asked whether people without the Yajnopavita can do the Nyasa of the Panchakshari and the Jayanti Mangala mantra, he answers: yes, brother — that is exactly why they have been put in; everyone, do it. Asked by Mohinder Sharma ji what sankalpa is to be kept, he says the sankalpa has already been given here before; it is written in it, at the very beginning in the PDF, and he will put the PDF up.

Asked whether people without the yajnopavita can do the nyasa of the Panchakshari and the Jayanti Mangala mantra, the speaker answers: yes brother, that is precisely why they have been put in. Everyone, do it. Asked by Mohinder Sharma ji what sankalpa is to be kept, he answers: see, the sankalpa has already been given here before. The sankalpa is written in it, at the very beginning in the PDF. He will put up the PDF.

Does one thing's importance reduce another's?

To Arpit ji he says: see, whatever things there are in the world, each has its own importance. From one thing existing, the importance and capacity of another does not become less. And asked whether women should do the nyasa, he says yes.

See, whatever things there are in the world, each and every one has its own importance, the speaker says to Arpit ji. From one thing existing, the importance and capacity of the other does not become less. And asked whether women should perform the nyasa, he says yes.

Shiva stands as guru, object of devotion or father to all nine grahas

To Kunal ji, who comments asking how he will not accept it, he says: then accept it — do Panchakshari, brother. The nine grahas are bad? The nine grahas will become pleased. Bhagavan Shiva is the guru of some among the nine grahas; someone is his devotee, someone is his son. So without anxiety bring the Panchakshari down into your life, and much will be obtained.

Kunal ji has commented asking how he will not accept it — then accept it; do Panchakshari, brother, the speaker says. The nine grahas are bad? The nine grahas will become pleased. Bhagavan Shiva is the guru of some among the nine grahas. Someone is his devotee, someone is his son. So without anxiety, bring the Panchakshari down into your life. Much will be obtained.

Ten out of a hundred will have the heart to wake

A listener writes asking how, however sun-bright he may be, he can push and push and make lazy, negligent people dive into moksha, when their prarabdha as the fruit of sanchit karma has decreed that they should enjoy this darkness. Oh brother, it will absolutely happen, he answers: out of a hundred people at least ten will be such as have the heart, in whom a vibration will arise on hearing it. Ninety will be lazy, ninety will ignore and go away. But ten will be such lions as will awaken.

A listener writes: how, by pushing and pushing, will you be able to make us lazy and negligent people take a dip in moksha, when in our prarabdha, as the fruit of our sanchit karma, it is ordained that we should enjoy this darkness — however much of a sun-shiner you may be. Oh brother, it will absolutely happen, the speaker answers. Out of a hundred people, at least ten will be such as have the heart within, in whom a vibration will arise on hearing it. Ninety will be lazy; ninety will ignore it and go away. But ten will be such lions as will awaken.

When those lakh-purashcharans happen, his own name comes up in the accounting in Shiva's loka

Ten will be such lions as will do purashcharans of lakhs in Sawan, he says. And when those purashcharans of lakhs happen, one day there will be an accounting in the loka of Shiva ji as to how they did it. Then his name too will come up — yes, it was that Grihastha Tantra one. So through them his own welfare will also come about, and he is looking to his own case. You people carry on with your laziness and negligence, he says; there is no difficulty.

Ten will be such lions as will do purashcharans of lakhs in Sawan, the speaker says. And when that purashcharan of lakhs happens, some day there will be an accounting in the loka of Shiva ji, as to how, brother, they did it. Then his name too will come there — yes, it was that Grihastha Tantra one. So through them his own kalyan will also come about; so he is looking to his own case, he says. You people be lazy and negligent; there is no difficulty at all.

Can Panchakshari japa be done to learn one's kula devata?

Asked whether one may do the japa of Panchakshari taking a sankalpa for knowing the kula devi-devata and the Kula Bhairava, he answers: yes, absolutely do it — standing in a river. Do it with whatever kamana it is to be done with, and that thing will be accomplished. Keep your surrender upon Bhagavan Shiva and do it with desire; why would it not happen?

Asked whether the japa of Panchakshar may be done taking a sankalpa for the purpose of knowing the kula devi-devata and the kula Bhairav, the speaker answers: yes, absolutely do it — standing in a river. With whatever kamana it is to be done, brother, do it, and that thing will be accomplished. Keep your surrender upon Bhagavan Shiva and do it with desire. Why would it not happen?

Why will Shiva reveal one's kula devi-devata?

He who can grant the entire knowledge of the world through these mantras — will he not tell you who your kula devi-devatas are? he asks. You have not gone to do some work of adharma, that he should not tell you. He will make your medha buddhi such that you will come to know who the kula devi-devatas are and what the subject is; he will cause much knowledge to be had. And asked whether the morning japa may be in a temple and the evening at home, he says it may.

He who can grant the entire knowledge of the world through these mantras, the speaker says — will he not tell you who the devi-devatas of your kula are? You have not gone to do some work of adharma, that he should not tell you. He will make your medha buddhi such that you will come to know who the kula devi-devatas are and what the subject is. He will cause much knowledge to be obtained. Asked whether the morning japa may be done in a temple and the evening japa at home, at one time, he answers: absolutely, you can do it.

May a sadhak have a tattoo made?

Asked whether a sadhak may have a tattoo made on the body, he says he will say yes, you may have one made. Some Babaji has said that if you have a tattoo made then such and such will happen — brother, there is no such subject, he says. If you want to have a tattoo made, have it made. Yes, keep in mind what you are having made, and give it respect.

Asked whether a sadhak may have a tattoo made on the body, the speaker answers: now see, he will say yes, you may have one made. Some Babaji has said that if you have a tattoo made then such and such will happen. Brother, there is no such subject. You want to have a tattoo made — have it made. Yes, keep in mind what you are having made. Give it respect.

Does a purashcharan of less than sava lakh count?

To a listener saying he has two mobiles, so two purashcharans, he says: leave the two purashcharans, do just one. Whoever will do a Purashcharana of less than sava lakh — in his view, he says, that person is then of no use at all; his body alone is running, and his atma is on the Mangal graha. Even after so much saying, if you did not do even a sava lakh purashcharan of Panchakshari in Sawan — think how easy it is: 21 mala in the morning and 21 mala in the evening. The easiest work of all.

Guru ji, there are two mobiles, so two purashcharans — brother, leave the two purashcharans, do only one, the speaker says. Whoever will do a purashcharan of less than sava lakh, of less than sava lakh — In his view, that person is then of no use at all. Then within him — meaning his body alone is running; his atma is then on the Mangal graha, brother. Even after saying this much, if you did not do even the sava lakh purashcharan of Panchakshari in Sawan — think how easy it is: 21 mala in the morning, 21 mala in the evening. The easiest work of all. Comfortably.

What is the irreducible minimum for Shravan?

1250 mala are to be completed in the full 30 days, he says. There is no need to sit comfortably doing havan and the like. And if you do not want to do the abhishek of Shiva ji either, if there is laziness even in that much, then brother, do the japa. But he will say that the abhishek of Shiva ji is very necessary; if you do it, it will be very good, and if you do not do it, the loss is yours.

1250 mala are to be completed in the full 30 days, the speaker says. There is no matter of sitting comfortably and doing havan and the rest. And if you do not want to do the abhishek of Shiva ji either, if there is laziness even in that much, then brother, do the japa. But he will say that the abhishek of Shiva ji is very necessary. If you do it, it will be very good. If you do not do it, the loss is yours.

How little time do the namavalis actually take?

One abhishek and second the japa of Panchakshari, he says. Taking the 12 names of Bhagavan will not take you even a minute. How long will taking the 108 names of Bhairav ji take you; how long will taking the 108 names of Bhagavati take. It will take less time than the number of times you remember your beloved through the day — to take the name 108 times, to read the 108 names. And do 21 mala of japa. Take the enjoyment.

One abhishek, and second the japa of Panchakshari, the speaker says. Taking the 12 names of Bhagavan will not take you even a minute. How long will taking the 108 names of Bhairav ji take you? How long will taking the 108 names of Bhagavati take? It will take even less time than the number of times you remember your beloved through the day — to take the name 108 times, to read the 108 names. And do 21 mala of japa. Take the enjoyment.

What will the day of completion feel like?

But when, on the day of Raksha Bandhan, your anushthan is completed — and if you did the havan along with it; and if you did not do the havan, that is all right too, there is no difficulty — but if you also did the havan, then on that day it will seem to you, he says, that a very great work of life has been done.

But when on the day of Raksha Bandhan your anushthan is completed, the speaker says, and if along with it you did the havan — and if you did not do the havan, then that too is fine, there is no difficulty — But if you also did the havan, then on that day it will seem to you that a very great work of life has been done.

Matriculation, twelfth, engineering, CA — each attainment brings only new struggle

In life you attain that you passed matriculation, he says — and what is obtained there afterwards? Afterwards more struggle is obtained. Do the tenth and much will be got; what will be got — a new struggle, that the twelfth is to be done. If you have brought more than 60 per cent, take science. Having taken science you understand nothing, what is inorganic and what is organic, and you stay stuck in it. Somehow the twelfth was done, and now the main thing begins: go into engineering, become a CA, become this.

In life you attain that, brother, you passed matriculation, our matriculation happened, the speaker says. What is obtained there afterwards? Afterwards, more struggle is obtained. Son, do the tenth, much will be got. What will be got? A new struggle: the twelfth is to be done. If you have brought more than 60 per cent, then take science; though we say take science, son, study. Having taken science, nothing is understood at all — what inorganic is, what organic is; one stays stuck in it. The twelfth was done somehow or other, and then it came: now it is over — no brother, now the main thing will begin. Now go into engineering, become a CA, become this — that will come next.

If 1250 mala is happening at all, the atma is alive

When the CA is not cleared, then exactly this happens that came in the message — that two purashcharans of 1100 of the Kamakhya Kavach were done and the CA was not cleared, he says. So brother, be free of anxiety: if you are managing this much, if 1250 is happening, then your atma is alive. Some kripa at least of Bhagavan will come about.

When the CA is not cleared, then this very thing will happen that came in the message, the speaker says — that two purashcharans of 1100 of the Kamakhya Kavach were done and the CA was not cleared. So brother, be free of anxiety: if you are doing this much, if 1250 is happening, then your atma is alive. Some kripa at least of Bhagavan will come about.

It gives the common rules for ordinary householders, not for the Shakta and Kaul parampara

A video on Sutak-patak has been put out today, he says; everyone should listen to it, because this question comes again and again — what the rules will be for those who are jaswala, and what rules apply when someone's death or birth has occurred. He states the common rules there. Now nobody should comment that we are Shakta, we are Kaul, and that at the time of death and birth there is a vidhan of japa in the sutika griha itself: then that video is not for you, and you should certainly do japa according to your own parampara, in which there is no restriction. The rules discussed are those for ordinary grihasthas, so that no confusion remains and they can set their sadhana, asana and mala in order after sutak-patak.

Today a video has been put out on sutak-patak, the speaker says. Everybody should listen to it, because this question comes again and again: for those who are jaswala, what will happen and how, what the rule is, and what rules will apply when someone's death or birth has occurred. So he states the common rules there. Now nobody should comment on it that we are Shakta, we are Kaul, and that at the time of death and birth there is a vidhan of japa in the sutika griha itself. Then brother, that video is not for you; you should then certainly do japa according to your own parampara — there is no restriction at all in it. The rules that are for ordinary grihasthas — the discussion of those rules has been made in it, so that no confusion remains and after sutak-patak they can put their sadhana, their asana and their mala in order.