Preparing for Shravan — Rudrabhishek, the 64 Yogini Bali, and the Tantrokta Vidhans for a Besieged Household

A thing to always remember, which he says he clarifies again and again, is that we mix two things into one place. Tantra has two parts. One is the philosophical part, called tantra darshan, in which every kind of shakti is expounded according to a doctrinal principle. As with Bhagavati Kali, when a tantrokta philosophical exposition is built around her, that Bhagavati is of such a form that the entire creation can be contained within her where nothing at all is — that is a philosophical exposition. But its other side, its second part, is the tantric exposition. In that there is no darshan; in it there is Shatkarma, in it there are mantra siddhis, in it there is PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., in it there is the darshan of one's own aradhya. There, he says, we cannot speak in that other way; the bhava a sadhak holds there is different. The principle of philosophy is one thing, and the subject of tantra's shatkarma and the rest, the operative side, is another.

Most people, he says, will straightaway ask what the Dasha Mahavidyas are. And a video went very widely viral in which it was explained about the fifty-two kalvas, about the fifty-six kalvas, that these are the different knots of the body and the nadis — that this is what they are. That, he says, became a philosophical principle. It is not the operative side. Now if a person seizes on this and sits down in obstinacy, saying that you are a fool, that no such things exist, that these are merely the name given to the different kinds of nadis in our body, then that becomes a matter of foolishness beyond limit. Both subjects are correct in their own place, he says, but let philosophy remain in the place of philosophy, let philosophy remain philosophy. Do not attempt to shove it into the operative side.

In the present time, the speaker says, when anyone has to refute any doctrine or any shakti, they straightaway brandish the philosophical principle and negate the operative side. Such people then question directly: fine, if there is a siddhi of this kind, then do the thing here in front of us, if you have it. But the one who is suffering it knows, he says — the one on whose body it falls, whose family is passing through that distress, knows there that all philosophy gets shoved aside when the effect of these things is felt.

Because of such controversies, he says, if a subject becomes too contentious then after a time he also turns the comments off. As an instance, regarding Bhagavati Anagha Lakshmi there is a gentleman who has put out an entire video saying that no shakti called Anagha Lakshmi exists; that there is no post called Shankaracharya; that nobody has the right to be called Shankaracharya.

A person very close to him asked that gentleman a question: many people give a method of doing Deepdaan with dried tulsi — is it proper to do this? He clarified straightaway that this is a foolish act and should not be done. If you have that much knowledge of the shastras, the speaker replies, you could at least have read. The people who made videos saying that dried tulsi may be used as samidha in a havan, or for the sake of deepdaan, gave their reference from the Skanda Purana and so on. So the reference could at least be looked at. And when someone does establish these subjects with proof, he says, such people simply declare that it is prakshipta — interpolated. Whoever will not accept their word, wherever a Purana says their word is wrong, they will straightaway say it is prakshipta, and wash their hands of it.

Regular listeners of the channel do write in comments that they do not agree with this or that thing, he says, and the biggest negative subject that arose was the matter of the deepak and the baati — that devatas come when a flower forms in the wick. Several people who are regular viewers and who accept his subjects said that they would not accept this one. Then do not accept it, he answers. It is not his work to make anyone accept anything. That is your subject, your intellect, your thought. What is lacking, he says, is the capacity to distinguish between blind belief and the operative side of a practice; that lack, he says, is a low level of capability in a Sanatani person, and it means the intellect is simply not being put to good use.

For whoever wishes to do it, he says, the level will rise gradually in just this way. Such a person will not suddenly perform shodashopachar from the Purusha Suktam. He will do it in his own form first; gradually he will first do it with an ordinary namo mantra; then with a pauranik mantra; then when he has acquired practice of the Shri Sukta and the Purusha Sukta, he will do it from those. Then, slowly, his things will grow. But it is the one who does it who grows. For the one who keeps running away with excuses there is no subject at all. And if he were to say straightaway that you must do it only from the Purusha Sukta, leaving aside the whole question of adhikara, the next person would run away at once saying that this pandit is out to make pandits of us. So he does not, he says, place any unnecessary pressure or any such subject before listeners in which they get stuck and run; and where a subject is very difficult, he keeps an alternative — if you cannot do this, then do this.

The Yogini anushthan of the 64 Yoginis of Bhagavati is running in the current Gupt Navratri, he says, and its purnahuti will be tomorrow. Since it is a Yogini anushthan, everything in it happens by special tantrokta vidhi vidhan. The temples of the 64 Yoginis, wherever they stand, have been built in the parampara of Adi Guru Shankaracharya ji. They are in the region of Kolkata; they are also in the region of Bhopal in Madhya Pradesh, around Jabalpur. At all those places their special pujan is done. It is very difficult ever to post the full vidhi vidhan, he says, which is why he has shared no video of it, only a day or two of the lighter pujan in the Telegram group. Some fragments will be shared, because if these vidhans were posted plainly there would be harm to himself somewhere.

If someone is simply doing their archan and pujan in the ordinary way, the speaker says, there is no dosha in it and no difficulty. But where the complete tantrokta vidhans are performed — at minimum where each of the Yoginis is worshipped, as the 64 Yoginis of Bhagavati Lalita Tripura Sundari are worshipped, where the vidhan is being done — it has been said that even the adhikara merely to see it is such that if the full vidhan is going on in front, only a Diksha-taken sadhak should sit there and watch. For the listeners' satisfaction he will certainly post some fragments, he says, but he will never post an entire video merely to instil confidence or to show that a great function is being held. For that he asks their pardon.

In the present time, he says, people do live videos of the shamshan sadhanas one by one in the name of Aghor, and even of giving Diksha, seated upon a pyre. That is their own personal matter; he is not pointing a finger at anyone, and they may do as they do. But if the argument runs that when shamshan things can be done live, when people can stand upon a pyre at Manikarnika and make a video of themselves reciting the Vipreet Pratyangira for you to watch, then what sadhana or vidhi could be greater than that which cannot be shown — to such people, he says, he offers his apology. He cannot show it.

He is not capable of showing even a single mudra, the speaker says; he practises miserliness even in showing one mudra. The subjects shown to you are very few, very little. You are able to see only ten per cent; the whole of the rest of the subject is swallowed, believe it or not. Do you think the whole large chakra vidhi of a chakrarchan contains only that much vidhi? There is a great deal in it. It cannot be shown, and it should not be shown. What is done, he says, is only to motivate you — to show that this thing is happening, that your anushthan is being performed, that everyone's anushthan is being performed. But there should be a curiosity within you, an attraction towards this subject, that you too will advance step by step on this path and learn all these things.

In several places the matter goes even this far, the speaker says: that if even the Bali of a kushmandi is being offered, one should not look at it at the time of the chhedan. Put a red cloth over the kushmandi that has been placed, and cut it after that. A sharp strike, and the khadga should take it into two parts, and at the time of the cutting your eyes should be shut. He adds that he has no particular proof for this. He has read it in one or two places, but those are texts composed in recent times and no reference is given in them for it — though he supposes it must have been written with some particular thought behind it.

So on one side it is said that even a kushmandi's cutting must not be watched, he says, and on the other the bali of a mahish is shown live — see, this bali is being offered, Aghor Kali's puja is going on, Shamshan Kali is being offered bali. Each thing is placed before you. This, he says, is a matter to think about. Can mudra and bali ever be shown? Never can they be shown. In the coming time it seems to him, he says, that to prove themselves tantrics people have already shown the mudra in the Panchamakara and are already showing bali — and he leaves the listener to understand where he is pointing, that they may begin showing that too live, saying see, we alone are tantrics, we are seated with a Bhairavi. A very strange business is going on, he says, and it should be avoided; the decision can only be taken by your own discretion.

If a person is in the tantra kshetra, the speaker says, you all know from long ago that the subject of tantra is exceedingly secret. These things are never a matter of display. It is said that the vidhans of your ishta and aradhya — whether it be a mudra, whether it be a bali vidhan, a mantra, or your Mala — should be kept secret in the manner of the kulavadhu. Just as one's kulavadhu is kept concealed, just as the private parts are kept concealed so that everything may be seen but they are not, in exactly that way are all these things kept secret. People now trumpet them, he says: look, I have this, I have this mala, we are doing this sadhana. If display came after siddhi it might still be discussed — here it comes in the very middle of the sadhana. And if you have become siddh, that is another matter altogether: what business does a siddha have on YouTube?

In earlier times, and even at present, the speaker says, this runs: come and meet us, Vashikaran will be done in 24 hours, a divorce will happen, get your wife back, get your girlfriend back, she will return within 24 hours. If advertisements of this kind are running even now, then somewhere the matter is wrong. Some people must still be going, which is why the trade continues. Sit them down and explain the mahatmya of Shravan and all this, he says, and such a person will drive you off with two slaps and say get on, do my work. But he will go on squandering money, and when he is wholly ruined he will begin abusing everyone as frauds who can do nothing.

People become so wicked, he says, that if an anushthan has been held and they have joined it — a tantra anushthan, say — they then have no concern except that the diseased person get some relief. Whenever an anushthan is being performed anywhere, he always says this: at home, at the very least, light a deep and baati before that devi or devata and pray to them that they show grace upon you. No great personal individual anushthan is being held for you there. There are only ten or fifteen Ahutis in it, large coconut spheres and such things, offered after being made abhimantrit — that much only. You too should join your hands a little. One cannot sit playing rummy and Dream 11, squandering money, doing nonsense here and there, watching reels, and then send a message asking why the work has not been done. If the work is to come about, give it a path to come by; make an effort yourself as well.

Many times people say this subject and are unconcerned, he says — the havan is running there, we shall be cured by it. But here you must join your hands. The PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. you yourself have composed, on account of which this distress has come, is the cause; and however much another does for it, so long as you do not join your hands, that thing will hardly bear fruit. Afterwards it begins again, he says: nothing has happened. And in the happening the result wanted is not that there be some relief — the result wanted is that the one who did it should die outright, should die vomiting blood from the mouth, should die in this manner. That is why, he says, he forbids: enter all these subjects with a great deal of thought, or else do not enter them.

The first subject in the month of Shravan, which he is telling everyone in today's live, is this, the speaker says. If some kind of upheaval is running in your house, if there is some Abhichara upon you that is not being destroyed although you are doing sadhana, then this time, from the first day of Savan up to the Purnima of Savan, go daily to the temple of Bhagwan Shiva and perform his Rudrabhishek. As to how the Rudrabhishek is to be performed — keep in mind that if you do not know how to do the whole vidhi vidhan with the recitation of mantras and the reading of the Ashtadhyayi, there is no difficulty at all.

The twelve Jyotirlingas are the most excellent mantra, the speaker says. It is written in that stotra that even in the ordinary way, by remembering the twelve Jyotirlingas, the sins earned over seven births are destroyed. And when you perform this vidhan in the month of Shravan, what does the destruction of sin mean? If sin is destroyed then the bhoot, the pret and the Abhichara will also be destroyed — it is on account of sin that they have become bhoot and pret and taken hold. So the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. has to be destroyed. That is the first thing: an abhishek upon Bhagwan Shiva in the names of the twelve Jyotirlingas.

Always remember, the speaker says: do not perform abhishek by putting milk and the like into a copper lota. However much anyone roars that you should pour milk into a copper lota and do abhishek and Shiva will be pleased — do not do it. This is entirely wrong, do not do it, it should not be done. It will not agree with everyone. Milk in a copper lota becomes like poison, and you cannot offer poison to Bhagwan Shiva in this manner. When a vijaya abhishek is done, that is an abhishek with bhang, it is for his peace and pleasure, for the attainment of Lakshmi, for the destruction of poison — and at that very time you offer him milk from a copper lota. Consider what you are doing. So do not do this work: use a brass lota, use a phool lota, and perform his abhishek with that.

First of all, he says, bathe and complete the pujan of the house. After that go to the temple of Shiva ji, and the Karma Sakshi deepak should be lit first of all. Wherever Deepdaan is done at Shiva ji's place, the karma sakshi deepak should be kindled there. Then Kirtimukh ji should be remembered, Ganapati ji should be remembered, and the shaktis seated at the door — from Mahakal onwards: Mahakal, Kirtimukh, Nandi ji, Bhringi ji — all these Dwarapalas, together with Bhairav ji, all of them are to be remembered, and then you will enter within the Shiva temple.

There, he says, you will first bathe Nandi ji. If the vigraha of Ganapati ji and the like is being given for bathing, then bathe Ganapati ji first, and then bathe Nandi ji with water. The Karma Sakshi deepak will already have burned, he says — keep this in mind. After bathing them, now bathe Bhagavati Parvati ji, Skanda ji and Kumar ji. Then, bathing the Jaladhari of Bhagwan Shiva, perform the abhishek of the shivling.

For the abhishek, he says, if you have one lota of milk, then you have already done everyone else's abhishek with water. So take two lotas with you. Check in advance that the arrangement for water exists in the temple; bring water from there and perform everyone's abhishek. Take a bucket of water and do everyone's abhishek from that, one lota each. And into the Kalash that will have been established above the shivling of Bhagwan Shiva, from which water will be falling upon the shivling, you must certainly pour water.

First one lota of abhishek with water for Shiva ji, the speaker says, and after that perform the abhishek with milk, in which you go on taking the names of the twelve Jyotirlingas. Saying Somnathaya Namah, Mallikarjunaya Namah, Mahakaleshwaraya Namah, and so speaking on, you have done his abhishek. After that, if you have gone with bhang, then mix the bhang into water and do the vijaya abhishek with it.

If you are making gandhodak, the speaker says — that is, into water you will put a little roli and camphor powder, crushing the camphor, and mix in aguru so that it becomes fragrant — and you perform Shiva ji's abhishek with that, then it is most excellent. In the absence of milk, the daily Rudrabhishek at home in Savan is to be done with this. The vidhi for that, he says, is already made separately on the channel; you may see it there. In that manner you can perform the nitya abhishek.

If you are not doing japa, he says, if there is not that much time to do a hundred malas of japa, then do five malas only — do at least ten malas without fail. What will five malas do; there should certainly be a minimum of ten. And the abhishek in the names of the twelve Jyotirlingas should certainly be done. Do it with gandhodak if there is no milk. The video for it, he repeats, already exists separately.

If a garland of neel Aparajita comes to you daily in Savan, he says, a garland of the flower of the blue Aparajita, you must certainly put that garland upon Bhagwan Shiva. If you have the financial capacity to carry two garlands, or if there is an Aparajita creeper near where you live, then make the garland yourself and offer it. Otherwise offer two garlands — one garland to Bhagwan Shiva and one garland to Ma Parvati — through the whole of Shravan.

Whatever your wish may be, so long as it is joined with dharma, the speaker says. Whether it be of victory in a court case; whether you are greatly tormented by enemies and it is for protection from them; whether it be for the protection of life; for the attainment of wealth; for victory in any field; trouble at your place of work; the trouble of bhoot and pret — let it be any trouble at all. In the Sakam and Nishkam Sankalpa you take while performing the pujan, you will obtain exceeding success; Bhagwan Shiva will certainly show his grace.

He obtained a very great success in his own life, the speaker says, which he counts as a milestone of his life; and in it he made use of Aparajita in a most divine way, along with some most special prayogas of Bhagavati. What people say — that siddhi comes merely from taking the sankalp — he saw in his life for the first time then. The Aparajita prayoga was somewhat long even so, but he thinks it was on account of all these that, having taken the sankalp of one mandal, after only a week his work was accomplished, and it was a very great work. It was so great, he says, that it would be no exaggeration to say that in the field of competition, in the thing for which that competition was held, he received double what those who had gone before him received, in one stroke. An anushthan had been running from before, and there must have been punya from before as well, but Bhagavati showed grace. If you use all these things, he says, these are experiential matters, and Bhagwan Shiva will show you his special grace.

If you do his shringar in a Shiva temple with the flower of Aparajita, he says, that is bilvapatra and the Aparajita flower; you do his shringar with these. You may also do the shringar with the leaves of the Aparajita — Aparajita leaves, bel leaves, and the neel Aparajita in particular. The white Aparajita may also be used. If Aparajita of other colours is obtained — pink, red — those may also be used, but the neel Aparajita is the most excellent.

There is one further subject in this, the speaker says, though he does not hold it authentic. He has not to this day obtained it anywhere in writing, as proof, in any tantra grantha. It may be that there is a deficiency in his own study — he cannot say that he has read everything and is seated as an emperor of tantra — but he has not heard it, meaning has not read it from any such source. Yet from some people this is heard: that if a man is unmarried, he should not offer the flower of the neel Aparajita to Shiva ji. He has no basis for this. He was seeing it shared widely on Facebook one day too. The reason given behind it, he says, is that the neel Aparajita is itself of two kinds — if you look at the petals, in one there is a single layer and in some there is a double layer, blossoming more fully — and on that ground the offering is being forbidden. He says he cannot accept this, because by that reason many such flowers would be found; and he does not wish to mention that reason here, or the disciples and hangers-on of those who said it will start up.

Where he gives proof from the Shiv Mahapuran, the speaker says, questions are still raised and people are still blocked; people ask absurd questions saying how are we to accept this, when a Mahapuran is opened before them and the Sanskrit shloka with its translation is shown. There, when people asked questions, no satisfactory answer was received. He followed it for three or four days so that proof might be found and he too could forbid people, and he would match it. Give it from the Sharada Tilak, or give it from the Shri Vidyarnava, or from the Kularnava — give it from somewhere. Nothing was given from anywhere. They only said it is not done, our guruji said it is not done. He replied that they should ask their guruji too, so that some proof might be found. No proof was found. So according to him, he says, do not make this mistake at all: offer that flower to Bhagwan Shiva. It is among his dearest flowers.

The flower of Aparajita is directly the flower of Bhagavati, the speaker says. The Parijat and the Aparajita came from svarga. So those in whose house these stand are in an altogether different case — if there is a Parijat tree, and if the creepers of the Aparajita flower are planted in the house. Then Shiva and Shakti directly, their tattvas, are always present there; the sthan of the Yoginis forms itself there.

These flowers, these creepers, trees of this kind, should never be uprooted and thrown away, the speaker says — green and flourishing trees should never be uprooted and discarded. A very great Dosha attaches to it. One is ruined; the lineage is ruined; complete ruin descends in financial terms. Never make this mistake. Wherever a Parijat or Aparajita and the like is planted, a flower or a plant — just as we hold Tulsi ji in regard, so besides Tulsi ji all of these too have great importance. The flowers of sandhya, he adds, may also be used for the shringar of Bhagwan Shiva, but they too should not be uprooted; these flowers of Bhagavati are present in yellow and red colours.

When you have done the shringar and everything else, the speaker says, then the simplest and most ordinary vidhan there is the path of the Rudrashtakam, if you do nothing else at all. For the rest, if you can perform the whole abhishek with panchamrit, if you can perform the abhishek with curd and jaggery, then do as much as you possibly can.

You will have met people of this kind who dispense knowledge, the speaker says; one came on Facebook today as well, who has written the whole subject that one lota of water is the solution to every problem, and has said such things in it too. What do you mean by alaukik gyan, he asks — that leaving the body, leaving this world, knowledge is to be attained? He checked their profile first, he says; if they are listening, whatever he says will be taken badly, and that is their affair. If you possess so much knowledge, he says, then discuss it with people of that level — he has already said that he is not their equal in learning.

When you perform puja and seva in the month of Shravan, the speaker says, your basket of flowers will be full and people will see water, milk, curd, madhu, honey and ghee in your vessel. Then out of envy they will say, what is the need for so much elaboration? What did you ask from Shiva ji, is that all? They will say many kinds of things. This is why it has been said that bhakti is not a matter of display; it generates envy in people, because you are doing good work. So ignore it, and complete the whole of your work.

After doing the pujan of Bhagwan Shiva, the speaker says, you should do the pujan of the 64 Yoginis of Bhagavati. As to which of the 64 Yoginis should be named, and how, and what their names are, and how it is to be done without names — the 64 Yogini stotra and the rest will also be uploaded by him, and you may take the help of that PDF. He will put in the names of those who are chiefly the 64 Yoginis of Bhagavati Durga, so that those Yoginis — the chief Yoginis whose form itself changes within Mahakali, Mahalakshmi, Mahasaraswati and all the ten Mahavidyass — are the ones whose names you will remember there. That is, you will do the path of that stotra, of the 64 Yogini stotra.

Whatever daivik badha there may be in your life, the speaker says, if after the pujan of Shiva ji you have also done the pujan of the 64 Yoginis and remembered them, then after that remembrance, if you are financially capable, through the whole of Savan the count is not 64 but more. It becomes 128 cloves, because the cloves are offered in pairs. And camphor as much as your strength allows — there is no need to count the camphor in it. Keep the camphor below in a khappar, and 128 cloves, two cloves each to the 64 Yoginis, which makes 128.

Put 128 cloves into it and dedicate it in the name of Bhagavati's 64 Yoginis, the speaker says — but not in such a way that you place it right beside Shiva ji's arghi and people then begin shouting at you that you will burn his hands, that you will burn Shiva ji. Keep it at a distance, keep it to the side. In the whole precinct of Shiva ji, where the shivling is established, the entire radius of a hundred dhanush around it is called the Shiv Kshetra. In that whole area, anywhere at the edge, you may make this Bali offering in the names of the 64 Yoginis.

If you go to look at the Mandala to see which side it should be on, the speaker says, then it will be to the south. If we face towards the east, then the place of the Yoginis is towards the south. So in the southern direction, if there is a sthan there in the name of Bhagavati's Yoginis, at that place you should kindle the 128 cloves and the camphor and so forth — after having done the path of the Yoginis. There is no need to tell or ask anyone, or to do any other thing; do only this much.

If your problem is very big, extremely big, and no path is emerging at all, the speaker says, then make a budget for this. Here you have to do this: the eight Mahashaktis, who are the Mahadurgas, who are the Ashtamatrikas. Read the durga-kavach in the Durga Saptashati and you will come to know the names of the Ashtamatrikas. In their names a Bali of jayfal is to be made, along with the rest. In that same vessel — keep a large vessel of clay — put the 128 cloves, the camphor, and eight jayfals. The jayfal should be without its shell, and you should wash it thoroughly and carry it with you beforehand. Then place one jayfal each in their names.

A question will arise in this, the speaker says: brother, we have heard that harm comes from offering a Bali of jayfal, people forbid it, saying one should not do work of one's own invention, that a bali of jayfal should not be given. If you go on in that way, he answers, it will become difficult to walk at all. Then they will say that a lamp of ghee should not be lit, light only a lamp of oil. For a while it ran that only a lamp with a red wick should be lit and no oil should be used. Life will be made a misery — that Shiva ji's puja should not be done at home, that keeping a shivling makes a man crippled, that paralysis comes into his legs. Many kinds of confusing subjects will be placed before you. There is simply no need to become so superstitious. Keep this in mind.

Do not cut a lemon, the speaker says at this point. The cutting of a goat, having chhag bali done, having mahish bali done — all of it is being stopped in any case, people are gradually doing so. However many raise their voice in their homes that the devis and devatas are being transgressed against — after twelve or fifteen years of things remaining right they begin to be ruined, and then they lay the blame that no benefit at all is coming from performing anushthans. Where will it come from? He puts it by an analogy: take your own mother and father. On account of them you took birth; they raised and nourished you, made you fit, and you began to earn. When their time came that they should receive two rotis, you stopped giving them food altogether. Their curse alone will fall, will it not? The devis and devatas of the kula have given you birth in their own kula, given you capacity, filled you with wealth and grain, filled you with lineage and children — and what have you done?

When everything has been obtained, the speaker says, some double-dealing person gives you the idea that the throat must not be cut, that a living being must not be killed, that this dosha will attach — while here a man has been giving it for fifty years, for two and three generations. There is no need to be frightened of it, he says; this killing is made to be given up in you only by creating fear, by saying its sin is very great. And so it was given up. After giving it up, those shaktis will of course wait for twelve or fifteen years. Their forgiveness will last at least twelve years. And since you are worshipped through two and three generations, there will be some Punya accumulated. Now you have left them hungry, he says — that is their food.

When this thing happens, the speaker says, and you are much encouraged by it — look, we have stopped the killing of living beings — the whole subject of that is different; that is why it is said that this is not a matter for making a noise about. If we go on trying to prove it by making a noise on YouTube and Facebook, then the plain retort will come: you are killing living beings, so give the bali of your son, give your own bali. By saying all this you will be discouraged, and then you will get stuck in doubt that this must not be done because there is killing in it. And afterwards, when they begin to take the bali of your blood themselves, from their own side, because you are not giving it — then there is a full assault of illnesses in your house. Preta and Pishach will begin to play upon the body once the protective covering has wholly lifted, and the ruin will begin. Then go on doing sadhana, go on doing the work, go on abusing the ojhas and sokhas and pandits and tantriks that you have no siddhi, that you too can do nothing. Nothing will come of anything from anywhere.

That much was still going on, the speaker says, and now people offer the Nimbu Bali — going to the shamshan themselves, seated directly upon a pyre doing japa, a video is made, and from there they say that if you offer a bali of lemon then this will happen to you, harm will come to your lineage. Authentic-seeming, experiential videos are being made: that some sadhak gave it at night and by morning there was a loss of life in his house. From offering a bali of lemon. Just consider it, he says. Meanwhile there is lifelong killing of living beings by those who cut and eat at home without offering any bali at all — the world is eating. People buy a chicken, cut it at home, skin it and cook it whole. They bring a goat and cut it, and there are great parties. In that nothing happens; the killing there will attract no dosha. They cut it at night and eat it in the morning, eat it at night, and nobody dies from that. But if you cut a lemon, then from that there will be a death in the house, lives will be lost, it will become the cause.

That is, by whatever means, defame the very word Bali, the speaker says. Defame the word bali, and there will be neither bamboo nor a flute played on it. The matter is finished. And when that family suffers — the big YouTubers who promote this subject entirely, giving proofs of shastra, are doing exactly what he said at the beginning of this video: shoving the doctrine of philosophy into the operative doctrine, cooking a whole khichdi, and convincing you that it must not be done. Nothing of theirs is going to be lost. They will not do it; that subject, that path, is simply not theirs, so they have no difficulty. It is you, whose mother and father, grandfather and grandmother, great-grandparents had been doing it, who are now stopping, having listened to such people — because it is true that there is no counter to their argument, that nobody can give one.

Of all the authentic subjects, the whole subject that stands according to the shastrokta view, the speaker asks: what do you think, who is walking by exactly that subject? If a counter-argument were made from that level, there would be a brawl. You are giving proof that according to shastra this is written and that is written — are you yourself walking according to shastra? The wind would go out of them if each subject were asked, if checkpoints were made: tell us this, this is written, you are in this sampradaya, can you prove this subject? It will not be proved. Then they will begin to apply cheat codes there — no, in place of this we do this. It will be understood completely.

When a question of that kind is put to them, the speaker says, they answer that not everyone can understand the Puranas, that the subjects of the Vedas and the Upanishads are such and not such. Very well, he says, he accepts that too. Then the tantratmak matters — those you will not accept as proof at all. You say straight out that this subject is not proper. Agamokta subjects, along with time and along with parampara, went on being modified in a different manner. They went on being removed.

Now consider, the speaker says, that in the time of Shri Krishna, in the Dwapar Yuga, there was nowhere any sokha or ojha work — a Sokha Baba catching someone whom a bhoot had seized and removing it by jhaad-phoonk. This subject did not exist there. The tantrics of that time were of another kind, powerful tantrics; their capacity was of a different level. According to the present time those things changed slowly. At that time nobody would have been worshipping a bhoot, pret or brahma in the form of a kula devi or devata. These things have come in a later age. Accordingly someone worshipped something — a Yogini shakti, a Dakini in someone's house, some shakti of that kind that has been worshipped.

Know this whole vidhan, the speaker says: when the marriage has taken place and the bride steps down at the house, a Bali is offered first, and crossing over that bali, over that blood, the bali is offered at the Chaukhat. And he can give proof, he says, from tantra granthas, of exactly which shaktis dwell at the chaukhat — that so many shaktis are present near the threshold at the time of dwar pujan. Always, daily. That is why it is said not to take off your footwear on this side of the door, not to take off your footwear in front of the door — but people will not accept it even after proof is given. He will make a separate video on the door, he says, and your things will become clearer. When the direct question comes back, then where should we keep them, he answers that this is hardly his problem; his subject is to tell you that in this place a thing must not be done in this way.

Coming back to the root subject they were discussing, the speaker says — the giving of Bali in the pujan of the 64 Yoginis. As for bali, the cloves and camphor you are burning there are themselves a bali; that is what is to be given. The bali of jayfal in the names of the Ashta Durga and the Ashtamatrikas is to be given if the trouble is greater. And if you require an effect greater still, then in Savan you may also give a bali of lemon. But he will say, he adds, that the jayfal bali alone is more than sufficient in this much. If in the 29 or 30 days over which the whole of this Savan will run you perform this prayoga, you will get success beyond expectation in it.

There is one more subject, the speaker says: if anyone's kula devis and devatas are in bandhan, and they know that the Kuldevi and kula devatas are not pleased but displeased, that trouble keeps coming again and again — or if we have no knowledge of them at all. Then at such a time, when the Karma Sakshi deep is kindled to perform Shiva ji's abhishek, at that same time kindle a lamp in the name of the kula devis and devatas as well. And pray in this way, because it is in the jyot that is kindled that the shakti comes and becomes present; that is their sthan. So let Shiva ji's pujan be done before them, and pray to Shiva ji that our kula devis and shaktis, whatever devis and devatas they are, be pleased, and show grace, and that whatever dosha or shraap has attached be pacified. Saying this, then do the whole pujan and also do the pujan of the 64 Yoginis.

When the pujan of the 64 Yoginis and this whole subject is done, the speaker says, through all those means their seva and puja also reaches the kula devatas, and they gradually become pleased. The month of Savan will not go empty. In the month of Savan all shaktis dwell in the Shiv Kshetra. Let it be any mahashakti, any upashakti, any kind of Upadevata — all of them dwell near the shivling, near Mahashiva, in the nearest part of his precinct, and all of them do his seva and puja. That is why it is in the mahatmya of Savan that if you do japa of any mantra tantra, or the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of any mantra, then compared with other months, japa done in the Shiv Kshetra in the month of Savan yields infinite times the fruit; siddhi comes most swiftly.

Apart from this, in the most special prayogas, the other vidhans that have been posted, there is the complete vidhan of Shiva ji's Panchakshari Mantra, the speaker says, posted together with its full mahatmya; you may do those. There is the mantra of Shambh Shiva, the mantra that runs श्री शांभ शिवाय नमः. In it there is no particular need for you to do Viniyoga or Nyasa. You can directly do its japa and the rest.

He will post two or three more videos for other sadhanas, the speaker says, if you feel you do not wish to do this particular sadhana, if your mind and wish are not this way and you wish to do the mala mantra and so on. Some special experiences of the Mala Mantra have been described this time, and he will upload that video tomorrow. And tomorrow itself he will try to upload the vidhan for making the mala mantra siddh, or will do so by the day after. So those who are not doing very much japa of the Panchakshari Mantra should carry the mala mantra along with them too. But keep the first priority on making the Panchakshari mantra siddh.

In the month of Savan the puja of Shiva ji must certainly happen, the speaker says. You may do the puja of any mahashakti. If you were doing the japa of Bhagwan Dattatreya's ekakshari, do that; if you were doing an anushthan of Bhairav ji, do that. But along with it, the abhishek of Bhagwan Shiva must certainly take place. If a householder does not perform the abhishek of Bhagwan Shiva in the month of Savan, then there is no creature more unfortunate than him in this whole world. The abhishek of Bhagwan Shiva should happen daily. Only leave aside the four-day gap that mothers and sisters have; on the remaining days the abhishek of Bhagwan Shiva should be done by everyone, and do his shringar and whatever pujan is possible, as your strength allows.

One chief subject he has always spoken of, the speaker says, is that the head of Bhagwan Shiva, the head of the shivling, is never kept empty. Whenever a shivling is seated in the house, then upon its head either have a crown of silver made and keep it, or keep a silver belpatra, or offer flowers and belpatra and the like daily upon them, and their head will never remain empty. And if there is nothing else, then AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa. upon them — unbroken rice, of the pujan kind — that you must certainly keep. But the head will never be empty, because he is the king of the entire brahmanda; and if a king's head remains empty, remains without a crown, then dosha attaches from it, upheavals come, distress comes, troubles come.

Whether anyone says it or not, the speaker says, whenever you go into any jyotirlinga kshetra, or to any temple of Bhagwan Shiva or of your own aradhya of that kind — in his view one should never go before one's aradhya wearing a pagdi or one of these caps. If you go wearing the crown made of RudrakshaA sacred seed strung into rosaries and worn during shiva worship. that is available, with the bhava that you are wearing rudraksha on your head, that is a different matter. But if you go with a pagdi tied, wearing a cap, wearing a hat — people wander in tirtha kshetras wearing hats; in the Kamakhya kshetra too they go inside for darshan wearing a hat. There is nobody to stop or check them, but this is an offence. Before those in whose presence you are going, who are the whole material of the entire brahmanda, you will go wearing a crown in this way — for it is a crown, in today's terms. The head should always be bare at the time you go for darshan.

The shikha should be bound, the speaker says; the shikha should be tied. Let it be a woman, let it be a man — everyone's shikha should be bound. More than half the people do not even keep a shikha — more than half, he corrects himself, perhaps ten per cent of people keep one. Without a shikha it is said that in the subtle order the Punya does not stop at all. You are doing punya, but to stop it there must be a knot in the shikha. And everyone can keep a shikha — it is not that the fourth varna will not keep one, or that mothers will not. Mothers have their own long hair, and they can certainly tie a knot in it. If you do not tie the knot in the shikha, if you do not keep a shikha, then the anushthan of five lakh or twenty-five lakh that you are performing — where will it stop?

What is the mantra of the shikha, the speaker asks. Look at that mantra: in it we say to Bhagavati that Ma, be seated in the shikha. Now, the shakti we are seating in the shikha — why are we seating her? The shakti chiefly held to be in the shikha, in the tantrokta form, is Bhagavati Aparajita. Ma Aparajita is seated in the shikha. It is Aparajita alone who is caused to be seated in the shikha — and if you do not keep a shikha at all, then by whom will your punya be protected? So keep a shikha, and enter the garbhagriha and the like only after binding the shikha. Upon the head you are to keep nothing else.

And the women, the mothers and sisters, the speaker says, should go keeping the Pallav. They will keep their pallu over the head; they should not go with a bare forehead. For a man, having placed a gamcha in that way, having covered the head — that is a separate matter, but it is also not necessary everywhere. But no kind of crown or any other such article should be worn, nor the hat that has come into fashion now, the round cowboy kind that boys and girls wear as they go along — such people, he says, are not on a tirtha yatra at all; they are on a reels yatra.

This offence that attaches, the speaker says, is only afterwards followed by the complaint: we had gone on a Teerth Yatra and then this happened, that happened, this is useless, it is a false matter, you spread deceit. He answers that they do not spread deceit; people like you spread it. People of your kind, who do not travel in the proper manner, who do not observe the rules and prohibitions, and afterwards lay the blame on the devis and devatas and on those who speak of rules. So these subjects should be attended to properly.

In Shiva ji's pujan during Savan there is one more thing to do, the speaker says. Many prayogas relating to Shiva ji are given on the channel. So those who through the whole year do all those prayogas — as there is the Shiv Raksha prayoga, a prayoga of the Shiv Raksha stotra, that where the trouble is very great one must go near the shivling of Shiva ji and perform those prayogas — If you cannot take out the time through the whole year to do that prayoga and thereby effect Raksha Karma and the rest, then perform that prayoga without fail in the month of Savan.

For those who have made siddh the stotra and satnam of Bhagwan Batuk Bhairava ji, who have done its PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., the speaker says: It is held that by doing 40,000 purashcharan, by doing 40,000 japa, Batuk Bhairav ji becomes directly manifest in a shadow form. And he grants that drishti by which the capacity is obtained to see that form of his whose tejas we can bear. But only if you do it properly, he says. If you do it any way at all and say that 40,000 is done, then that will not happen. Only if you do it properly.

If not that much, the speaker says, but if you have already done 5,000 or even 11,000 japa — Then in the month of Savan, near the temple of Shiva ji, kindle lamps and the like in his name and do that japa with your desire, whatever your desire may be. You were doing it for protection, you were doing it for the destruction of enemies, you were doing it for victory in some place — you may do its japa together with your wish, through the whole of Savan, going on doing 108 daily. Keep the time in the morning, keep it in the evening, keep it at night, as your being present there works out. Mahadev is present there twenty-four hours.

In the month of Savan, the speaker says, no object of the shape of a shivling in the house should remain unworshipped. By any object, he means this: you have placed a shivling as a decorative item, and it is a shivling, but you do not do its puja. At the very least show it dhoop and deep. Mahashivratri and Savan have very great mahatmya, so they must never be allowed to go to waste.

Among other most special mantras, the speaker says, if a problem relating to a graha is running for anyone — particularly relating to a graha, and you know that the mahadasha of Shani is running, that he is Marakesh and our situation is about to become bad, or has already become bad — Then at such a time do the pujan of Bhagwan Shiva in the month of Savan, certainly; and along with it, do japa of Shani Dev's Mala Mantra or of the Shani Ashtak in the Shiva temple itself, for his pleasure.

Bhagwan Shani Dev is a disciple of Bhagwan Shiva, the speaker says. He too has been held to be a form of Mahakala — that kaal itself is in the form of Shani. So the japa performed by you in the Shiva temple will become the cause of his pleasure. Most swiftly he will change his cruel gaze into a gentle gaze.

In the same way, the speaker says, if there is any obstruction of any other graha — whether it be of Mangal Dev, of Shukra, or of any other graha at all — then you may do japa of their Kavach, stuti, sahasranama or satnam, or the pauranik and tantrokta mantras of those grahas that he has already broadcast on the channel, as your strength and capacity allow. It is not necessary that you must do 10 malas or 100 malas of their japa daily. But keep at least this much: that you do five malas or ten malas. If a hundred malas do not happen, there is no difficulty. And if even that much cannot happen, then at least do one mala through the whole of Shravan.

He also proceeds on the understanding, the speaker says, that if your condition is very pitiable — as with a person he was speaking with that day, in whose chart Rahu was in the eighth house, and the kundali was perhaps of Simha lagna, as far as he remembers. It was a condition of extreme confusion. They were so greatly confused that there is nothing to be said about it. So in a condition of extreme bhram, if a mahadasha of Rahu is running and it is giving that confusion, then in such a circumstance the puja of Shiva ji is obligatory. The puja of Shiva ji simply has to be done.

For the pleasure of Rahu Dev, the speaker says, the vidhan of the mantra of Bhagavati Simhika, who has been called the mother of Rahu, is on the channel. If you wish, do japa of the mantras of both of these, even one mala each, in the Shiva temple, and pray that your gaze may be gentle, that your auspicious grace may be obtained by us, and that this confusion which is so great may be removed. They too will show grace at once.

If you give seva and puja to a graha along with their mothers, along with their wives, the speaker says, then they are pleased with far greater speed. Take it that they will give ten times the effect. The effect that was to be obtained in ten malas will begin to be obtained in one mala each. So you may perform this prayoga too in the time of Shravan.

Apart from this, the speaker says, if some ugra shakti is worshipped in your house and some offence has come about from you on account of which she is angered and is not relenting — Then in Shravan too, performing the abhishek of Shiva ji with curd and jaggery and doing all the rest of the vidhan, and kindling a jyot, you may do the japa of their nama mantra, or whatever japa and tapa you do. From that too they become gentle, their fierceness comes to an end, and they are pleased.

Whenever you perform or have performed any anushthan, the speaker says, never after it abandon your own seva and puja. One should never do this: that now we have had a sava lakh japa of the Mahamrityunjay Mantra performed, so what need is there of doing Shiva ji's abhishek daily. Do not make this mistake. The great anushthan that took place has cut away your great calamities and misfortunes. But if you abandon the nitya pujan, then the whole energy of protection that was created for your sake — in what manner will it be set in motion? It will simply not find a path to move by.

It is by the presence of auspicious energies in your Sukshma Sharir alone that auspiciousness will attract auspiciousness, the speaker says. If you abandon pujan and path, thoughts take no time at all to become impure. Then your Aura will become filled with negative energies. Now the whole of what you have done and had done is finished. So this mistake must never be made; keep it in mind.

A listener asks about a jati that is in SC in Rajasthan, in OBC in Madhya Pradesh and in general in Maharashtra — will they be counted among the shudras? What jati would that be, the speaker asks; but the subject, he says, is just this. Jati-pati is a true matter — Krishna ji never appended Yadav, Ram ji never appended Singh; their subject was different. You should know about whomever you are asking, which jati they are in; they themselves will know. The government will hardly decide that you are a Brahmin, a Kshatriya, a Vaishya, a Shudra. You know from birth which jati you are of. The SC-ST Act is made so that there be no insult in society; that is a separate subject, and its benefit should be taken and it should not be misused.

The seva and puja that one is doing, the speaker says, is according to Varnashrama — how, which mantra, what vidhi there should be, so that we obtain benefit and no dosha and the like attaches. That is for one's own self. If you transgress, nobody is going to stop you. Nobody will throttle you and say no, do not do this mantra, you cannot do japa of this mantra. Do it, by all means. But when the maryadas of shastrokta injunction are insulted so openly, when you transgress the boundaries of those maryadas, then the ill consequence of it will also be of that same kind. So one should know this oneself. Nobody else will be able to tell it. He adds that many jatis related to the Kshatriyas went into the OBC category in the hope of reservation, in earlier times too; those who know their originality from before — that they are Kshatriya but are now in OBC for this reason — then walk according to that; and those who only wish to take their own advantage from OBC walk according to that.

Which sadhana should be done in Shravan for the destruction of poverty, a listener asks. Do the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of the Panchakshari Mantra, the speaker answers. Akhand Lakshmi is obtained. If Mahadev becomes pleased, then consider: Kubera ji, who became the lord of wealth by his grace, became the finance minister of the devatas — what thing could then be impossible from his pleasure? Rather than doing sadhanas of different kinds, he says, it is better that the one for whom this whole subject is should himself be worshipped and pleased. The vidhan he has already put on the channel.

A listener asks whether the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. done for the shanti of devis and devatas is performed upon the pratima or vigraha of the related deity. It is done on a Yantra too, the speaker answers. Do the tarpan on a yantra, or do it on supari. If you do it on a vigraha then, since we cannot speak of vigrahas so directly, their rule becomes different — how large their measure should be. The small pratimas and vigrahas are not to be given snan daily; in tarpan the whole of the water will go upon them, and their place will also be shifted. For ordinary householders in whose house they are, he says, this is according to the rule too.

A listener asks whether the asana must be white for doing japa of the Panchakshari Mantra and its sadhana, and whether it cannot be done on the red asana on which they have been doing other divine sadhanas. See, the speaker says, the subject of choosing a sadhana according to colour has come down from before. So use only a yellow asana, a white asana, or a Kusha Asana. The red asana is meant for Bhagavati; and in Bhagavati the colours also change according to the difference of her forms.

A listener asks whether, with the vidhi of the Panchakshari Mantra, japa of Ma Kali's Trilok Vijayi Kavach may be done at night, since their shraddha towards Ma Kali is greater; and whether in the Panchakshari sadhana Ma Kali's 108 namavali may be read in place of Ma Durga's. Absolutely do it, the speaker answers. You may do japa of Ma Kali's Trilok Vijayi kavach as well, and you may also read the 108 namavali.

A listener asks whether after japa one may wear the mala round the neck for five or ten minutes while still seated on the asana, do another path, and then wash the sumeru of the Mala with water and put it back — should this be done? Whoever told you that, the speaker answers, he knows that videos of this kind go viral on YouTube. Those people have no knowledge whatsoever of these things; that is the plain fact. Never make this mistake in life. If you have put the mala round your neck, that happens only in certain vidhans — such as the Mahakal and Mahabhairav vidhan, and even there only on the very last day. If you have worn the mala round the neck once, then it can be used only for your own self, for your own body.

Afterwards you cannot do japa on that Mala and dedicate it to the devatas, the speaker says. That mala has become juthan. It is a jutha mala. This work should never be done. If you are doing japa for the pleasure of a devata, for the seva of your own devata, then the japa mala should never be worn round the neck. If you have worn the mala, then its use will thereafter be only in wearing. The devata will not accept it, he says; and if you then do japa on it and dedicate it to the devatas, its dosha will attach to you — the same dosha that attaches from dedicating one's own Ucchhishta to one's aradhya. Keep this in mind, and never make this mistake even by forgetting.

Take the astra mantras, the speaker says, such as the mantra of the Sudarshan Chakra. Someone completed its mahapurashcharan — the Ashtakshari Sudarshan mantra, a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of eight lakh. Now the mala, the tulsi Mala upon which that japa was done — but of that mala we will not say that eight lakh japa has been done on it. That mala has become exceedingly divine. It should be saved and kept secure, so that in the future you and the people of your lineage do japa upon that very mala. Siddhi will be obtained at once, grace will be obtained at once.

So on some other Mala, the speaker says, do 5,000 or 11,000 japa again and wear that mala, and go on doing japa of one mala each day and wearing it. Then that energy will become for the protection of your body. The mantra that had been made siddh will also make the mala chaitanya and siddh. There is some description of this in the Radha Tantra, he says; when he discusses that subject some day it will be made clearer.

A listener writes that a friend of theirs had performed the Krodh Bhairav sadhana and the sadhana of the Siddh Kunjika Stotram after seeing them on the internet, and that she is now having a great deal of mental trouble; they explained matters and she left the sadhana — what can be done for PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death.? See, the speaker answers, the Krodh Bhairav sadhana and whatever other fierce sadhanas there are — among the kramagat sadhanas these are of the highest level, and among the anga vidyas too they are of the highest level. They simply cannot be done directly. If there is no Tapo-bala, no person has the capacity to bear their energy. They are the most furious shaktis.

First of all, the speaker says, if the trouble is very great, then let a Rudrabhishek of Bhagwan Shiva be done with the Rudri path, having made a sankalp. Let the sankalp be that whatever mantra or deva Shraap or dosha has attached, whatever offence has come about, forgiveness for it be obtained and the anger be pacified — for that purpose. And then, the most basic thing he tells many times: let the abhishek of Bhagwan Shiva be done daily with curd and jaggery, very well, with the Karma Sakshi deep and the rest kindled, and asking pardon of him let the Rudrashtakam be recited. All of this is a form of Bhagwan Shiva himself, so peace will come from it at once.

In the Shiv Mala Mantra that people recite and do japa of, the speaker says, all the chief Bhairava forms of Bhagwan Shiva are described in it. It is among the most extremely fierce mala mantras. But in that mala mantra such beejas and mantras of Bhagwan Shiva have also been given by which the gentleness of all of them comes about, and when the circumstance is most severe its japa and path and so on should be done. Ordinarily, if you do one path or five paths, there is no dosha or difficulty in it; you may do that. But if you make use of the mantras directly — Kapal Bhairav, Krodh Bhairav, Mahakal Bhairav, in which there are beejaksharas and the shaktis are furious — then it will hardly be a matter of mantra japa alone; then there will be trouble.

A listener asks whether it is proper that some people give Shaligram ji and the shivling a place in a flower pot at home. It is absolutely improper, the speaker answers. It goes to the limit that people put a shivling outside in a garden or at the side, and put Shaligram ji there — there is scrub, there is thicket, whatever it is, and they go on pouring water there. This is entirely improper; it should not be done. Their place should be in the pujan sthan, as prescribed.

A listener asks how to complete thirty days if she becomes rajaswala during the Panchakshari Mantra sadhana, and what to do in the gap. See, the speaker says, the four or five days that will fall there are no difficulty. In that time whatever rule applies — not to touch, not to do puja — that same rule will be observed. For the four days that are missed you need not be troubled. It will be a little less, but you need do nothing else in it. If you have a strong wish, you may also extend the sadhana by four more days. That will be even better.

The mahatmya of the month of Bhado he has shown and told in videos as well, the speaker says. In the month of Bhado and in the month of Ashadh too there is the pujan of Shiva ji and japa of the Panchakshari Mantra; and for the Panchakshari PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., the month of Bhadrapada and the month of Magh — these two months — have been stated in the Shiv Puran, in the seventeenth adhyaya. Read the seventeenth adhyaya of the Vidyeshvara SamhitaThe Shiva MahaPurana section recounting the Agni Stambha episode — Sadashiva's first manifestation as a pillar of fire, Kaal Bhairava's origin, and the birth of the Panchakshari mantra., he says, and you will come to know it there. So if you extend the sadhana by four days in that, there is no difficulty at all; it is only excellent.

A listener who keeps the Pradosh vrat asks whether a Rudrabhishek yajna can be performed on 30 August, which is the Pradosh tithi of the month of Bhado. On 30 August there will be the Krishna Paksha Pradosha, the speaker answers. If the shivvas is proper then you may have it done. You may have it done on the day of shivvas, having looked at it. But if it is around a Jyotirlinga kshetra, then there is no need to look at the shivvas.

A listener asks whether the Batuk Bhairava Stotram, the Rudri path and the Mahishasura Mardini stotra may be heard on a speaker on rising in the morning, and whether doing only the path without a lamp is improper. See, the speaker answers, you may listen on a speaker; some people are listening in any case. Listen — there is no dosha in listening to it. But for the Rudri path a speaker will not be proper.

A listener asks whether the Batuk Bhairava Sabar Mantra can be used in the form of a dhyana mantra. That too can be done, the speaker answers; there is no difficulty in it. But a dhyana mantra is its own dhyana mantra. The dhyana mantra that runs करकलित कपाल, the satvik dhyana mantra of Batuk Bhairav ji — if you do that, it will be excellent.

Asked whether the vidhan of Panchakshar mantra siddhi can be done at night daily in a Shiva temple in the month of Savan, the speaker says: absolutely it can be done. And while doing japa the mantra should not be audible at all; everyone should keep this in mind. Nobody should come to know which mantra you are doing japa of. Japa of mantras is not to be done aloud. Only the lips should move; the japa that is done with the lips murmuring a little — do it in the manner of Upanshu Japa. It is not to be done very loudly and at speed.

A listener writes that he wishes to do work in which dharma is included, because his interest in dharmashastra is very great, and asks which work he should do. Choose the work according to your own interest, the speaker answers. If you look at it, all works are in accord with dharma; there is no work that is not dharma-sangat. If someone becomes a doctor professionally, then he is becoming a vaidya. In the form of DhanvantariThe divine physician, an avatar of Vishnu associated with Ayurveda — his appearance in a dream is considered an auspicious sign of grace, alongside symbols like a blooming lotus or a full urn., in the form of Bhagwan Vaidyanatha, in the form of Bhagwan Pashupatinath Mahadev, and besides them in the form of the Ashwini Kumars, the mahashaktis and divine shaktis are present in the form of the vaidya. And if he will protect life, what work could be greater than that? But in the present time, he says, ninety-nine per cent are such that they extract money even off a corpse. So it depends upon oneself whether you are walking in accord with dharma or not.

Those who are engineers do the pujan of Bhagwan Vishwakarma ji, the speaker says. On going to Kamakhya, Vishwakarma ji has been established near the second gate on the path that goes by the Saubhagya Kund. Kamadeva called Vishwakarma ji and had the temple constructed. And it is held that it is by his grace alone that anyone becomes a successful engineer and obtains mastery in the work. Now if he takes a bribe and the bridges that are falling in Bihar or anywhere else fall, then he too has a share in it. That the system compels him is a separate subject. The work was dharma-yukta even so; it was a work of creation. Born from the form of Brahma ji in his creation is Twashta, Bhagwan Vishwakarma, and by his grace, intelligence and blessing a man becomes an engineer and gives his contribution to the creation of this srishti — and in it he does a wrong act. Though the work was dharma-sangat, he has done an adharmik act.

In the matter of adharma, only and only the most defamed are the tantriks and pandits, the people of this profession, who are called pakhandis, the speaker says. But look at it one way: go into any field at all, and in every field the state of decline is the same. In the field of justice, the nyaya shastras are famous and it is a work joined with dharma — to obtain justice for someone aggrieved. But if a bribe is eaten and the aggrieved himself is put inside a jail, then what justice remains, and what dharmashastra is left? It is said of giving education that a teacher should not take money at all — the subject goes that far. In the present time money is taken and education is not given; a very great business of education has spread across the whole of India, with books at a thousand or fifteen hundred each and fees of ten thousand a month.

Bhagwan Bhairava is the kotwal of Kashi, its protector, the speaker says. And in every administration, of all the administrative officers, it is their duty to protect in the form of Bhagwan Bhairav. Kshetrapal Bhagwan Bhairav, who protects his own territory — all the administrative officers in the administration are his followers, whether an inspector or anyone else. If they are protecting their territory then it is the form of Bhairav ji, and that too is a work joined with dharma. But that work is not being done in that manner. Doctor, lawyer, police — the pocket is being warmed. That you are aggrieved and tormented makes no difference to them; there is no heart at all. So every work is joined with dharma; whether you are carrying it as such depends on you. If there is interest in dharmashastra, he adds, then if you wish to become an upadeshak you may become a lecturer — if you have a degree, apply in a Sanskrit university and become a professor; you will find joy in it.

A listener writes that doing puja well is like a dangerous experiment in chemistry and must be done carefully, and that he has therefore thought of beginning his anushthan from Guru Purnima; the speaker calls him remarkable and tells him to do it very well. If a lapse occurs in doing pujan and path, the speaker says, forgiveness is obtained by making a prayer of pardon. But if someone performs a Prayoga, then the trouble in it is greater. And if offences are committed in pujan deliberately, then there is trouble.

A listener says that his father passed away in the month of May in 2024. The new samvatsar had already begun then, the speaker says, that is, the passing occurred in this same samvatsar. So if his Varshiki shraadh has been done, only then should you perform the Savan anushthan. Otherwise there is no bar upon the abhishek of Shiva ji — do the abhishek of Shiva ji. Give arghya and the like to Surya Bhagwan, and do the path of the sahasranama and so on.

A listener writes that for doing japa of the Panchakshari Mantra together with the Pranav, it has been said that the utterance of the Pranava should be done only by sannyasis, and that for this reason they are to do japa only of the Panchakshari. For doing japa of the Shadakshari Mantra, the speaker says, only if some guru gives Diksha, and then having given diksha and upadesh commands you that you are to do the japa, should you then make use of the Shadakshari. Otherwise, if you are not initiated, then do japa only of the Panchakshari. And in that too, if you do not have the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., then do the japa with namah placed afterwards.

In the shivling established at home there should be the Shiva parivar, the speaker says. There is the shivling, there is its arghi, there is the trishul, there is Nandi ji, there is the serpent, Vasuki ji. Besides that you may also keep along with them a shri vigraha of the Shiva parivar in which Skanda ji and Ganapati ji also are. And if their murti already exists separately, then there is no need to keep them again.

A listener asks whether any fault arises if he must go away from home for seven months and a Narmadeshwar shivling is at home, and what the proper seva vidhan would be. See, the speaker says, if there is Narmadeshwar ji, if there is Shaligram ji, if there is a Devi shila, a Sonbhadra shila, sphatik shilas and the like for chakrarchan — wherever you are going, a householder has his own maryada. Before going, whatever lamp is running should be completed. Many people light an Akhand Jyot so that the jyot goes on burning until they return, a big one. No — this mistake is not to be made.

If you are going, the speaker says, then your worshipped shaktis will all go along with you too. You will make pranam there, you will tell them in a subtle way, and they will go; they will walk along with you. There is no subject of apujya here in the Kaliyuga, in the present time. The correct vidhan used to be this, he says: that when a person was going somewhere and Narmadeshwar ji, Shaligram ji, a Devi shila and the like were established, he would give them to some sadhak in his neighbourhood, some devout person who does pujan and path, saying that until we return you should do their seva and shringar. In the present time the situation is such that if you give them to someone, he will do something scandalous with them and hand them back to you; and it is no exaggeration to say so, anything can happen, all kinds of people are around.

So no fault will attach to you in this, the speaker says. If you are going somewhere, then having offered NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. and the rest, having laid a bhog of dry fruits, having covered it, having made pranam, and having made this request of the Lord — That Lord, we are going to this place and will come back in so many days; so it is our request that we shall remember and worship you mentally, and that you accept that same pujan of ours and be pleased; and that you too walk along with us and help us in our work, and when we return, come back with us. Saying this, go — no fault attaches in it. Keep the seva vidhan just this much.

A listener asks that since Hanuman ji is a Rudra avatar, may his abhishek be done in the month of Shravan; and asks for the doubt to be removed. No subject of doubt is to be kept at all, the speaker answers. You may absolutely do Hanuman ji's abhishek, puja and shringar, everything; you may do the offering of the chola and all the rest. But keep one thing in mind: along with it, the abhishek and pujan of Shiva ji must certainly take place. Never bypass Shiva ji in the month of Shravan; do not replace him with anyone.

Just as it has been said that whether you are Shaiva, whether Shakta, whether Vaishnava or of any sampradaya or panth, everyone should keep the vrat of the Navratris, everyone should do Bhagavati's puja, everyone should go to the Kamakhya kshetra and to the Vindhya kshetra to have her darshan and do her pujan — In exactly the same way, in the month of Shravan, whether you are a Ganapatya, a Saura, a Shakta or a Vaishnava, you must certainly do the abhishek and shringar of Bhagwan Shiva's shivling. It is not to be allowed to be bypassed, and not even one day should be missed. Only the mothers and sisters, in the four or five days when they remain impure, will not touch and so on; at all other times they will offer water and the rest. These subjects, he says, may be seen and heard even more clearly in the Shiv Mahapuran, and in the live series already uploaded.

And the truth, the speaker says, is this: that in a Parva Kala we should always do the puja of our own chief aradhya, whom we have served all our life. And along with it, the one whose time it is, whose parva kaal it is, should also be worshipped. So Shiva-Shakti is a mahashakti whose puja cannot be bypassed. In the month of Shravan their pujan will chiefly be done, and the pujan of one's aradhya that goes along with it will also go on. But they are not to be bypassed.

The shat Gayatri Mantra and the rest that you are speaking of, the speaker tells a listener, he has removed. Because that mantra is a tantric mantra and is joined with beejs, and not everyone can do its japa; for that reason he did not put it from the stotras into the stotra collection. It is among the most necessary mantras, a separate subject. That mantra should not be done at all without upadesh and adesh. When someone's lifespan is waning, then those mantras are used, by duly performing the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana..

For the sake of the Pitrs of your own kula, the speaker tells a listener, if the subject is of such a kind that it comes again and again — and especially if this quarrelling increases greatly at the time of a sadhana, puja or anushthan — Then have the Tripindi Shraddha and the rest performed in the name of the pitrs of your own kula.

A listener writes that to come into the field of sadhana after Dev Deeksha and the guru naam he should do the sadhana of Ganesh ji, and asks for guidance: he has done one PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. and the second will be on Poonam — should he do this for the next two months, or the Ganesh sadhana? The Sankat Nashan Stotra of Ganapati has already been given, the speaker answers; download the PDF, in which each subject is given in full — of the guru, of Ganapati ji, of Bhairav ji. So do it in that way. For the present, do Shiva ji's.

Asked which Panchakshari mantra of Shiva ji is for husband and wife, the speaker says he has already told it. If the husband wears the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., then he will say namah first and shivaya afterwards. And if he does not wear the yajnopavit, and you, that is the wife — then she will say namah afterwards and shivaya first.

A listener writes that the mind does not become steady even on being stopped by force, that after a while thoughts come again, and asks for some vidhi if there is one. There is no difficulty, the speaker answers; go on making your effort. Let the mind do its own work. If you try too hard to put a rein on it, it will not become steady. By the grace of your aradhya, when that japa of the mantra goes on repeatedly and continuously, when you begin doing the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. japa, you will see that after one purashcharan, then two, then three, it begins of itself to become quiet. Because its subject from before — what your mind's practice is — is that it never settles in one place; and in the present time, on account of reels, it settles even less. The mind is running very fast; the speed of the mind now is many times more than before. So in this it is practice: the more japa and tapa you go on doing, the more that practice will gradually be formed. Do not be troubled about it; do your own work.

A listener writes that while doing jalabhishek of Baba in the morning he keeps his baldness inside a cap, which he then wears all day, and that when he asked in doubt, his pandit ji said covering at the time of puja is necessary and called the cap proper. Hail the pandit ji, the speaker says, and he will not say anything more than that. Go into any Jyotirlinga kshetra like this, he says — go into the kshetra of Mahakal, go into the Vaidyanath kshetra — they get the head bared at once. Go into such kshetras of Bhagavati and there they tell you at once to bare your head before going, not to go wearing a cap. A pagdi, a cap — none of these are to be worn and gone in.

In this, the speaker says, whatever Mannat of Chhinnamastika Mata remains outstanding, and whatever of Shiva ji remains outstanding — complete it. What the mannat is, he cannot know. As it stands, complete it as soon as possible. Do not leave a mannat outstanding, if the work has been completed.

A listener asks whether, if anger comes before puja, the puja should be postponed a little or should still be done. In the matter of the Havan it has been said that an Ahuti should never be offered in anger, the speaker says. And if at that time a situation of mockery is arising, then one does not put an ahuti into the havan while mocking. But when anger is coming at the time of your puja, then stop for a little while — though it is not necessary to abandon the puja.

A listener writes that he will call, and that he will speak about matters related to Karna Pishachini. Very well, do call, the speaker says. But he has neither made Karna Pishachini siddh, nor does he get it done, nor can he give any transfer of it. If there is some subject besides that, then tell him.

A listener asks whether japa of the Panchakshari Mantra and other mantras may be done on the RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala obtained in Dev Deeksha. It can be done, there is no difficulty, the speaker answers; if there is no other mala, it can be done on that one as well. But do only Shiva ji's, Ganapati ji's, Hanuman ji's and Bhairava ji's upon it. Do not then do japa of Bhagavati's mantra upon it.

After performing the anushthan of Mahabhairav once, the speaker says, that Mala is to be worn after the completion of the anushthan, and daily one mala of japa is to be done and it is to be worn round the neck for one's own protection. Japa is to be done lifelong on a second mala, and then the mala is not to be changed.

The video of the brihad Havan has been made, the speaker says. If you wish to do a brihad havan with full authority — if you want one more extensive than the vidhi he has posted — then become initiated and after that learn the whole vidhi. Or else many people have posted the Vedic vidhi on the channel, in which the whole thing is told, each vidhan of the pujan, every single thing, including how mekhala pujan is done. You may see that and do it. But only if you are a Diksha-taken adhikari.

Asked whether a Ganapati Shaligram can be worshipped at home, the speaker answers that the adhikar of Shaligram pujan is for those who wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., and especially for brahmins; it is proper that it remain so, and let them alone do it. There is no dosha in the pujan of Bhagwan Shiva, but from an error in Shaligram pujan a dosha arises. So do the pujan with this thought in mind. If you leave off Shiva ji's abhishek for a day or two for some reason, there is no difficulty; but from a deficiency in the seva and puja of Shaligram ji a dosha arises.

Asked which mantra is special, the Panchakshari Mantra or Shiva-Durga, the speaker answers that such a comparison can never be made. Both are exceedingly special in their own respective places. He also confirms, for another listener, that japa of the Panchakshar may be done on the dev diksha mala, and that if Bhairav japa is done on it that is most excellent.

A nurse asks whether it is true, as she has heard, that one cannot conduct deliveries for patients while in sadhana. See, the speaker says, since your profession itself is of that kind, for the sake of service, then do not be troubled by it; do that work. But this is so: that purity is to be maintained. You will have to bathe daily, and at the time of sadhana the hair too will have to be washed, day after day — and that is a somewhat difficult matter.

If your Kavach is of silver, the speaker says, then it will not be pure with a thread. Do not keep a thread; in that case wear the kavach and the rest on a chain of silver or a chain of gold, if such is your duty and your work. If it remains in copper then it will become impure at once, and then it is of no use. Keep your kavach in silver or in gold, and keep the chain of silver or gold too. If you wear a thread of any kind, then everything becomes impure.

In such a circumstance you should certainly wear a kamar band, the speaker says; the waist should not be kept empty, if you are at such a place. For people who work at a place of birth and death — the waist, and the wrist of the hand; not everyone can wear something on the wrist, but the waist should absolutely not remain empty. And at the neck there should be a good strong Kavach, and let the kavach be of metal, of gold or of silver, so that impurity does not attach to it.

Answering a last listener, the speaker says that one cannot do such puja even at home without being initiated; such pujan should be done only after being initiated, because this form of Bhagavati is different. Now if someone says that Bhagavati Durga is accepted in five forms, one form being Bhagavati Sarika and Bhagavati Matangi, and all of them accepted — Then, he answers, all that pujan is done by the tantric vidhi after Diksha has been taken.