The Tantrokta Guru Pujan for Guru Purnima — Including the Worship of the Mantra Itself

The speaker states the session's subject: the coming Guru Purnima, and in what manner a person should perform the worship connected with his Guru. Those who are initiated in particular will go to their own Guru and perform his worship there. And those who perform the Dev Deeksha Vidhan and the like, and who have no Guru — in what manner will they perform the worship for the sake of the Guru Tattva.

It is an extremely necessary and important time, the speaker says, because the first of all are the Guru. And at the place of our Sahasrara chakra there is the dwelling of our Sadgurudev and of the Guru Mandala. If their grace is not obtained — if the grace of the Guru-tattva is not obtained by us — then complete success can never be obtained in any sadhana at all. That is why, for the grace of the Guru-tattva and for the grace of the Guru Mandal, the Guru worship is extremely obligatory for us. And on the day of Guru Poornima in particular, we should certainly perform it.

The second subject, the speaker says, is this: as this is our birth, if in this birth we have not obtained a physical Guru, that in no way carries the meaning that we had no Guru in our previous births. Always keep this in mind. So, being at ease, the matter concerning your own Guru should be completed.

For those who have their own Guru, the speaker says, if you have knowledge of your Guru tradition and the prescription of worship is given in it, then perform his worship in that manner. As for the Guru Mandala: just as it is necessary to know at least three generations of one's own line — father, grandfather, great-grandfather — so too in the Guru Mandal, when we perform the worship of our own Guru, the physical Guru: the Guru, the Guru's Guru, and the Guru above him. Three generations should be known. So this becomes Guru, Param Guru and Parameshthi Guru. At least this much should certainly be known by all who are initiated. And only then will you be able to perform the worship in the Tantrokta Mandala — the worship of the Guru Mandal — in which the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. of three Mandalas is necessary. Ordinarily, he adds, there are the divine Gurus, the human Gurus, and one's own Guru's Kula, and the prescription of worship differs accordingly.

At minimum, the speaker says, an ordinary person should certainly do this much: that when we perform worship on the day of Guru Purnima in particular, on that day we should certainly worship either Bhagavan Shiva or Bhagavan Datta — or whatever power or Mahashakti holding the Guru-tattva is connected with the Panth or tradition you accept, Vaishnava, Shaiva or otherwise. Of these the first prescription he gives is that you should certainly perform the service and worship of Bhagavan Dattatreya. His reason: his presence is in every Guru Mandal — and in whichever Panth, tradition or Sampradaya you may hereafter be initiated, his place will certainly remain there.

Those who have not performed the Guru Deeksha Vidhan and have not performed the Dev Deeksha Vidhan, the speaker says, may — if they wish — comfortably perform the Dev Deeksha Vidhan at their own home on this Guru Purnima day, which falls on the twenty-first. And for those who have already performed the Dev Deeksha Vidhan, it becomes their duty, and the duty of all of us, to go on that day to the place of whoever our Guru is. If for some reason you cannot go, then at your own place invoke them mentally and, as far as capacity and means allow, perform their PanchopacharaThe basic five-item worship sequence — incense, lamp, fragrance, flower, and food — performed for a deity after the opening rites of a sadhana., Dashopachara or ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. worship, or by whatever procedure and capacity you can.

First of all, the speaker says, if you have installed the Paduka of your Sadgurudev Maharaj, or if his Vigreh is installed, or his photograph is installed, then you are to perform the complete worship on that alone. If it is a photograph, then abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. and the like will not take place upon it — so install a supari before it and perform it on that; you may do it on a flower.

The reason the day matters for what follows, the speaker explains, is that from the day after Guru Purnima Savan is about to begin — and that at least three sadhanas for Savan already given on the channel will be set out in full and in proper sequence. Of the three forms he keeps the focus on — Bhagavan Shiva, Bhagavati, or Bhairav ji — take one, so that the grace of the forms connected with them may be obtained. This Savan will not go empty, he says; a very special preparation is being made. You yourself have to do it, he adds; we are not having any Anushthan performed for you. You alone are to do it; you will only be given the complete information duly. But the beginning of it, he says, is and will be from Guru Purnima itself. The first worship we must complete is of our own Guru.

Suppose you have no Vigraha, no photograph, nothing at all, the speaker says, and only remember and worship your Guru mentally and do japa of his mantra — even so, on that day, make a heap of rice with yellow AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa.: tint the rice yellow, and install upon it the large kind of supari that is available. If, traditionally, your Guru has his Shakti with him — that is, if there is a Guru Mata — then install two supari on two heaps. The second heap of rice, if you also have a Guru Mata, will be of red Akshat; red would be excellent.

On the yellow one the Guru will be, the speaker says, and on the red heap the Guru Mata. If you have performed Bhagavan Datta's Dev Deeksha Vidhan and have his photograph, then for him too, in this same manner, a yellow heap of rice on which you place the large supari, wrapped over with Kalava — that becomes for the Guru, for Bhagavan Datta. And to his left the heap of red Akshat, upon which the second supari will stand with a red Kalava wrap — that will be for the Guru Mata, Ma Bhagavati Anagha Lakshmi. In this way, he says, install your own Guru and his Shakti. That comes first.

We have only placed them so far, the speaker says; now the procedure of worship will begin, and the first act once a place has been given is the invocation. The complete basic procedure is already on the channel, shown live: how you must first consecrate the water. Keep two Lotas and an Achmani. Consecrate the water with the Ganga, Yamuna, Saraswati mantra and perform the AchamanaThe ritual sipping of water for self-purification before worship, one of the opening Shatkarma/Pavitrikaran rites. first. After the Achman, the MarjanThe purificatory sprinkling of consecrated water that completes the Havan-Tarpan-Marjan ritual triad. of the hands; and after that, the wearing of the Pavitri — the Kusha ring — is the second matter.

After wearing the Pavitri, the speaker says, you will perform the mantra and prescription of the purification of the asana. Placing a flower beneath the asana, drawing a triangle, pouring water, and reciting the mantra of Prithvi Devi — that is, we make our asana pure and sanctified and salute Bhagavati Jagadamba"Mother of the World" — an epithet of the Devi. who is of the form of the earth, so that our asana becomes protected and whatever act we perform seated upon it is accomplished. If we do not give respect to the asana, he says, then keep this in mind: no siddhi is going to be obtained. Many people, he notes, will never give the asana any respect — they will kick it and throw it here or there.

Where an Anushthan is going on, the speaker says, people will sit on anybody's asana. In some ordinary Anushthan that is one thing — but when you are performing the Anushthan or PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of a mantra, nobody else should ever sit on your asana, nor should you sit on anyone else's. And in this, he says, do not look at whether he is a Brahmin, a Guru ji, a scholar, or a Kshatriya, or whether we are of a higher Kula or a lower one — set all of that aside. The rule is plain: one should simply not sit on another's asana. Sit on your own. In exactly the same way with the Pavitri: a Pavitri is not exchanged, that we wear one and then hand one to someone else to wear. The Pavitri stays pure and does not become impure — so do not give our Pavitri to another. Do not make this mistake. The Achman is a separate matter: if two people are seated and the arrangement of water could not be made, you may have someone perform the Achman, and that is fine. But your Achmani and vessel should be your own; another's should not be used. Everything should be your own.

It has been held, the speaker says, that all these things — whether the vessel of AchamanaThe ritual sipping of water for self-purification before worship, one of the opening Shatkarma/Pavitrikaran rites., the Pavitri, or one's own asana — are the Parshads of one's own Aradhya, of the one whose sadhana we are performing and whom we are worshipping. When we are using them for ourselves, and the elements connected with our Aradhya are present in our body, then this is for the sake of their honour. Keep this in mind, he says: this is not for us alone. Whom are we honouring? Whether or not we honour ourselves, the power we are invoking into our body, the power we are honouring, whose mantra we are reciting — when that power projects its energy onto our body and is present in our Aura, its honour should be maintained. That it not be dishonoured is what this whole subject is for. If you do not keep attention to these things, he says, then somewhere or other you are committing an offence. You are becoming an offender toward your own Aradhya.

A complaint is made that this person torments people a great deal. What have they understood torment to mean, he asks: that we ask them to go by the rules. So they feel we are tormenting them. We tell them to observe BrahmacharyaStrict celibacy required through an extended ritual observance. — so we are tormenting. We say keep attention to the asana — that is torment. Keep attention to the Pavitri — that has become torment. Had we simply said, stay as you were, eat and drink whatever you like, enjoy yourself, take your pleasure, wander about — that would have been suitable. So when it is said to go by rule and by discipline, that only by performing sadhana and Anushthan within discipline will it bear fruit — it begins to feel like persecution. And when it is persecution, the fruit will be of the same kind; then go on beating your drum that nothing happened, no result came, nothing happens. It is for this very reason that it does not happen — for not keeping attention to these things.

After this the next matter is the Shikha Bandhan, the speaker says. Having done the Shikha Bandhan and the rest, we first perform the Svastivacana. In the Svastivachan no very special mantra comes; at minimum do this much — Mangalam Bhagavan Vishnu. That mantra everyone will know and everyone can do. All men, at least, should recall these mantras of Bhagavan Narayana, so that everything becomes auspicious: read Mangalam Bhagavan Vishnu, Mangalam Garudadhwaja. Related to it there is also the Mangalam mantra of Bhagavan Mahadev — Mangalam Vrishabhadhwaja and the rest; those who wish to do it may also do that.

After that, certainly take the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., the speaker says. The method of the Sankalpa in Sanskrit is on the channel, in the daily-rites worship material — how to take it, pronouncing your own name and GotraA family's patrilineal lineage name, stated together with one's own name during a Sankalpa. within it. If taking the Sankalpa in Sanskrit feels difficult to you and you are entirely new, take it in Hindi. To take it, hold AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa., water and a flower and the like in the hand, and then take the Sankalpa. For the Guru Purnima day, say that day's words: that the grace of our Sadgurudev Maharaj and of the Guru Mandal be obtained by us, that Gurudev be pleased — for this purpose, as capacity and understanding allow, I take the Sankalpa of worshipping my Sadgurudev Maharaj and my whole Guru Mandal as far as my means permit. If you take the whole Sankalpa in Sanskrit, then: Shruti-Smriti-Puranokta, Tantrokta, Vedokta phala prapty-artham Guru Mandala pujanam — you may take it in that form. Otherwise take it in ordinary Hindi.

After taking the Sankalpa, the speaker says, since the first worship is the Gurudev's, remember Gurudev — only remember, at that time. Remember your Sadgurudev Maharaj once with the mantra Guru Brahma Guru Vishnu Guru Devo Maheshwara and the rest — and after that, first perform the worship of Ganpati ji. His reason: on that day our Guru Mandal and Bhagavan Gurudev are the principal deity. And the whole worship of the principal deity cannot be done first of all. First we will certainly remember them, because the Guru's place is first — so we will remember them. The worship will be of Ganpati ji. The worship of Gauri-Ganpati will come first.

A question arises here, the speaker says: whether we need to install a Kalash. It is not necessary. Installing a Kalash and the like that day, if you are not performing the Dev Deeksha Vidhan, is not obligatory at all. Keep it ordinary; do not make it too intricate, because people start running from intricacy. If you have a Gurudev, do it as the matter stands in your Guru tradition. Otherwise, in the ordinary way. One thing is to be done beforehand: the kindling of the lamp. Before we sit on the asana, kindle the lamp — kindle the Karma Sakshi lamp. At minimum two lamps should certainly be kindled: one for all the deities, and one of ghee for our Guru Mandal, lit beforehand.

Now we remember Ganpati ji and Gauri ji, the speaker says. Perform the worship on whichever Ganesh ji's Shri Vigraha you already keep in the house. If not more, then at least the PanchopacharaThe basic five-item worship sequence — incense, lamp, fragrance, flower, and food — performed for a deity after the opening rites of a sadhana. worship. In the Panchopachara, give Avahan, Asana, argha and so on, and show him NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. and dhupa-deepa. That is the opening worship done. After that, recite the Sankat Nashan Stotra, in which the subject of Ganesh ji's twelve names is set out — his twelve names are given in it. Do the Ganpati worship briefly to that extent.

Now begin the Guru's worship, the speaker says. When you begin it, do at least the Dashopachara worship in it — and if you wish to do it by the larger procedure, do the ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. worship. In texts such as the Nitya Karma Puja Prakash you will find the complete procedure. If you do not know the mantras, or the pronunciation feels difficult, there is no difficulty: you may worship them with Bhava as well. You may worship them even with mantras such as Shri Gurudevaya Guru Matra Sahitaya, or Shri Gurudevaya Guru Mandala Sahitaya namah.

In the Shodashopachara, the speaker says, first we perform the Avahan. To do it, take a flower in hand, contemplate Gurudev and Guru Mata, and release one flower each before the two supari, holding the feeling that our Gurudev and Guru Mata have come. After that you will give the Asana. After the Asana, Padya — that is, water to wash their feet. Madhuparka is given. After that, when they are seated on the Asana, have them perform AchamanaThe ritual sipping of water for self-purification before worship, one of the opening Shatkarma/Pavitrikaran rites., have them bathe, and give garments and 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. — cloth and upper cloth and so on to the Guru. This whole sequence is carried in order, offering NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. and the rest, with dhupa-deepa, flowers, a garland, Gandha, AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa. and everything surrendered duly. Try, if you are able financially, to offer cloth without fail to your Guru and Guru Mata that day: a yellow cloth, a yellow dhoti, a yellow gamchha; and for the Guru Mata a yellow saree or a red one, with the whole set of Suhag articles placed in it — bangles, bindi, sindoor — all of it surrendered to Gurudev and Guru Mata. Afterwards, if you wish, that whole set of articles may be given to your Guru if you have one, or to some Guru-like person nearby whom you honour, or to a learned Brahmin who performs and conducts worship properly.

Now pay attention, the speaker says: this is the principal subject of the Tantrokta procedure. Whatever mantra you took at Deeksha from your Guru, or the Ekakshari you took at the Dev Deeksha Vidhan and accepted lifelong in the form of a Guru mantra — that mantra is then worshipped there. This is the principal worship. And of a Guru mantra it has been said that once it has been obtained, that mantra is not pronounced aloud even in the presence of the Guru — even before a physical Guru, if you have one. Keep this in mind.

That mantra is never to be spoken aloud, the speaker says — not even where a Stotra or Stuti is being recited, as in the Samput method he has described, where the Ekakshari is placed in Samput around a Kavach recitation for a particular effect. Even in such a condition, you must never place the Samput by pronouncing it. You are not showing it to the world. Recite the base Stotra; and at the point where the Samput of the Ekakshari is to be placed, become silent and pronounce it in the mind alone. Keep this in mind.

This Tantrokta method belongs to all, the speaker says. In every Guru tradition that follows the Tantric method in particular, whether it is of the Shri Vidya Kula or the Kali Kula, every Kula has its own Guru mantra. What a Guru mantra means: that mantra which, from the time that Guru tradition began, has held pre-eminence in that tradition in the Guru form. In that mantra is the complete grace of that Guru Mandala; and everyone initiated in that Guru tradition will have one and the same Guru mantra. That is what a Guru mantra is. It is not, he says, that the mantra of Kali ji we received is the Guru mantra, or that the mantra of Durga ji or of Shri Vidya we received is the Guru mantra. The Guru mantra is a mantra of that tradition, its own most distinctive one. And after it, at minimum, a Prokshan follows — a Guru may have a single day's Prokshan done, or may not; it depends on which tradition it is and what capability lies in you. When the Guru gives you Deeksha, seeing your fitness, which mantra he gives after the Guru mantra and how many days of rule and restriction he places on it depends on him.

Whatever mantra you have obtained, the speaker says — or the mantra you took in the Dev Deeksha Vidhan, many people taking Shiva ji's mantra there — or the mantra received in whatever tradition you are in, the prescription is that it is written on a silver plate. Let it be a silver vessel, and in that vessel the whole mantra is written out with the ring finger, in the ink of AshtagandhaA fragrant paste made of eight substances, applied as a tilak before vermilion (sindoor) in remedy and worship rites.. But where a silver vessel is not available, write it on Phula, which is a metal, or else on brass — one or the other of these two. Do not write on copper; do not write on steel. Keep this in mind. Brass will be the best. So on a brass plate — if there is no silver, or if a silver vessel already used in worship is there, you may use that. Otherwise take a brass plate that is used in worship, and make the ink from Ashtagandha prepared with GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity. and the rest. Original Ashtagandha is not obtained in the present time; with whatever you have, mix Haridra into it and Gangajal, and make the ink. And as we use the ring finger to apply a Tilak, using that same ring finger, we will write our Guru mantra there. Those who took the Ekakshari Deeksha will write the Ekakshari mantra first, beautifully, thickly; if it does not come out well in one attempt you may go over it two or three times.

After writing the mantra out in full, the speaker says, install that vessel in some high place. Keep in mind that after writing, it is not then to be placed directly on the ground. Whenever you write a mantra on a vessel — and this subject arises many times, though it depends on which procedure you wrote it for and what you have to do — a Yantra and a mantra, whether written on BhojpatraBirch bark, used to write a mantra or a person's name with a pomegranate-twig pen and red sandalwood ink for Tantric applications, such as placing a name upon a Shivlinga's base for a honey Abhisheka. or on metal, should not be placed straight upon the earth. It is described that if we let it touch the earth directly, the splendour of that mantra is carried off from us — carried off for us. And in Tantra it is also described that the Dakini — that is, Bhagavati's Dakini power — carries off the whole capacity of that mantra. That is, whatever Prokshan we had performed becomes an utter blank at that moment; the whole of it is finished. So do not place it directly. Either spread a cloth and place the vessel upon it, or, if you have some seat made of mango wood or Bel wood that you use in worship, spread a yellow or red cloth over it and only then place the vessel.

Now the ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. worship of the plate is performed, the speaker says. In it, having first pronounced the Ekakshari or your complete Guru mantra in the mind, then say — and he uses an example rather than a real mantra, taking Bhagavan Narasimha's Shrom as if it were someone's Guru mantra — Shrom Guru Mantraya namah. Guru Pradatta Mantraya namah for those who received it from a Guru; and those who did not receive it from a Guru should at least say Guru Mantraya namah. After that, Avahayami, Avahanarthe pushpam samarpayami. Or, if you do it in ordinary Hindi: pronouncing the mantra in the mind, say that we invoke the Guru mantra, may he be present — the mantra is the very form of the deity; his complete powers are literally seated in it. With exactly that feeling we are invoking him. Saying that, place a flower in the same plate in which you wrote the mantra. The invocation is done. Then give a flower again for the Asana. Then wash his feet. Holding the full feeling, surrender water upon the flower and so on, and carry out the whole sequence of the Shodashopachara worship — Avahan, Asana, Padya, Achman, water, Snana — again, for that mantra. He is giving it in its very simplest form, he says; there is nothing intricate in it. Done by the Tantrokta method, sixteen MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning. are used, and if a female mantra was given with that mantra then the Chaur procedure and all the rest must be applied as well.

If God shows grace and Jagadamba shows grace, the speaker says, and in this life you obtain Deeksha in some high tradition, then when you place all this before your Guru or tell him that we perform the worship in this manner, he will be greatly pleased. Because such a disciple too is obtained only by great fortune. As a Guru is obtained by fortune, so is a disciple. When you have learnt this much, your Guru will see that his disciple knows this well — and it will be easy for him to shape you, and he will advance you through the sequence quickly. The condition, however, is this: do not display pride before the Guru, showing that you know these things. Before him it has to be submitted. He describes his own purpose plainly: my work is to make you raw material, and we have made you raw. You have become prepared to the point that when you go to any Guru and tell him this, and if your Guru holds that fitness, he will be greatly pleased that his disciple knows so well and that he will not have to work so hard.

The speaker lists the tithis on which this procedure is performed. The first, on the night of Mahashivratri. The second, the night of Chaitra Shukla Ashtami and Chaitra Shukla Navami. The third, the Chaturdashi that falls at Diwali. And the fourth, the Jayanti of Bhagavan Dattatreya, which we observe on the Purnima. Besides these, Sharad Purnima is also accepted, and Magh Purnima is accepted too. But of these five or six tithis, he says, Guru Purnima is the most distinctive — the seventh tithi, the most special of all.

When we perform the Shodashopachara worship of the mantra given by our Guru on these tithis, the speaker says, then if for any reason an offence has been committed by us in connection with that mantra, or a Dosha has attached, all kinds of dosha are Vimuchita — that is, one is freed of it; the dosha comes to harm; the dosha itself is finished. And the mantra becomes one that shows infinite grace upon us, because that mantra is literally the deity's own form.

When you have done this worship, the speaker says, there is a prescription for it in other Siddha Kalas as well — in which a Nakshatra falls on a given tithi, a given day comes, a given Paksha holds, and then the mantra is to be worshipped by this procedure. One example given in it: where a mantra is not being accomplished and you are performing it, then at a place where at least two rivers meet, if this same procedure is performed mentally at the confluence of two rivers, then by the Tantrokta method the mantra becomes one that gives fruit at once. But in that, he adds, the whole procedure we perform at the time of bathing — the one discussed in the previous day's live, on the Siddha Sabari Vidya — is nearly the same procedure, and in it there is a great deal of use of MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning.; everything there is done by Mudra alone. So that becomes the full Tantrokta prescription. When you go into such a tradition, your Guru has you practise each part of it, and only after practice will you be able to do it without looking.

The two acts to be sure of, the speaker says, are these: the ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. worship of your own Gurudev and Guru Mata, and the full Shodashopachara worship of the mantra you received at the Guru Deeksha. After doing this, the next matter is the Gau puja. Without Gau puja, he says, the full fruit of the Guru puja will not be obtained. After the Guru's worship, food and the rest should certainly be offered to Gau Mata. Those who have a living Guru should, having worshipped him and carried out the whole procedure, offer him the NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. in person, and should certainly accept his leavings as Prasad — for them the fruit is then complete.

Where there is no living Guru, the speaker says — where the Dev Deeksha Vidhan and the like has been done, or where there is reverence toward the Guru-tattva — then after completing this worship you may also perform the process of a Havan, as well as you can. In it, use on that day the maximum quantity of Paushtik Karma material, and guggul with ghee in particular. Using guggul and ghee, a hundred and eight Ahuti on the wood of the PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree is excellent. Give the opening Ahutis; and after that, with the Guru mantra — the Ekakshari, the Ashtakshari, the Panchakshari Mantra, whichever mantra you are initiated in or took Deeksha in — give at least one mala of Ahuti with guggul and ghee on Peepal wood, and then complete the Purnahuti.

After that, the speaker says, on that day the obligation will not stand that you must perform the Kshetrapal bali or the bali of the ten Digpala. If you do them it is excellent; if you do not, it is not intricate. Do not be anxious about this. Because if the procedure grows too large, people will run from it. So do not worry that far — do the essentials. And if a Havan can be managed, well; if there is no Havan, there is no difficulty either. If it happens it is excellent; if it does not, that too is fine.

For Gau Mata, the speaker says, whatever food you now serve out should certainly include something connected with yellow substances. If you are making kheer and puri, put a little saffron into the kheer. Do this without fail; let it be yellow. And in this, he says, you are not to look at your birth chart — that Guru is a very effective graha for me, entirely auspicious for me, a maker of good fortune, and are you now having me give a Daan of him. It is not a Daan, he says. It is service of Gau Mata being done, so that her complete grace may be obtained. So, being at ease, when you have offered the Naivedya and the rest to Gau Mata in this way, then your Guru puja will be complete. And only after that are you to accept and eat your own food. In this brief and simplest form, he says, that is the procedure of worship for the grace of your Guru Mandal and for the grace of the Guru mantra. By this very Guru Mandal and this very Guru mantra you are going to become a conqueror of the world — so this tithi should not go wasted for you.

There is one further procedure, the speaker says, which he places before them too. A white Kaner tree — the white Kaner, on which the flowers must be white in colour. If you find a white Kaner tree, then on Guru Purnima, after performing the worship, bring at least one hand's length of white Kaner wood. The procedure of giving the invitation first should be done a day earlier. And the time for bringing it will then not be the morning; if you do go in the morning, go only after performing the Guru puja. Bring a hand's length of the wood. Having brought it and completed your worship, perform at least a PanchopacharaThe basic five-item worship sequence — incense, lamp, fragrance, flower, and food — performed for a deity after the opening rites of a sadhana. worship upon it, with an abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. of cow's milk; and over the whole length of that wood, wind yellow-coloured thread while reciting the Guru mantra — from top to bottom, cotton thread if possible, which is excellent.

After that, the speaker says, take a silver nail, do at least one mala of japa of the Guru mantra to consecrate it too, wash it first with milk, and fix that nail into one end of the wood. You will install it in the form of a Guru Danda. And whenever you perform the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of the Guru mantra, or of any other mantra, its surrender should always be made — at least one mala — upon this Guru Danda. What this achieves, he says: that whenever you perform japa of any mantra and some impurity or dosha attaches to it, this brings about its remedy. But this act, he adds, can be performed only and only on the day of Guru Purnima — that is, the procedure of bringing the Danda. In the fuller version, the Guru Mandal's Yantra with the eight-petalled lotus is drawn and the Danda installed in it; but that procedure becomes intricate, so doing only this much is also beneficial. A little at a time should go on being done.

When Punya and the like is obtained, the speaker says, its description should never be given publicly at any length. What we are doing, what has been obtained — one should try to keep this within oneself. And in this there is no need at all to think of best, middling or least. If you walk even a single step toward any tirtha, even one pace, that too has its Punya. You completed the whole circuit, you did that much japa — will it go in vain? How did the doubt even arise in your mind? After performing a tirtha, he says, doubt should never be kept. Keep this in mind.

Asked what else Shiva ji may be bathed with when pure curd is unavailable, given that curd with jaggery had been prescribed for asking forgiveness, the speaker answers on the arrangement rather than a substitute. If it can be managed, arrange cow's milk for at least a week and set curd with a starter. Even a quarter litre of milk a day is enough. If this can be done it is excellent — it is only a matter of a week, seven days, once each day. As for a substitute, there is no such substitute for curd in this. Curd with jaggery is the most excellent use of all, by which forgiveness is obtained at once, and any deva-dosha or mantra-dosha is immediately remedied.

Asked how many Anushthans of the Lakshmi Mala Mantra give the complete fruit, the speaker says that how much will bring the complete fruit may be different for everyone. Ordinarily, once you have completed eleven thousand of a Mala Mantra, a Kavach and the like, its effect begins to come into your life — an unstoppable effect. That is, if you have completed eleven thousand, it is not that its effect will then not be obtained. Afterwards, if you go on doing japa even eleven times daily by rule, the grace and effect will remain. Though it is a separate matter, he adds, what thinking and behaviour we keep after obtaining grace, and what we do; the effect will go and come according to that as well. But for what you are asking, do at least eleven thousand, with reverence.

Understand one thing clearly, the speaker says: however much japa you do at home, you will get a very limited effect. At minimum this should be done — if you have been performing sadhana for a long time, doing it only at home, and no effect is being obtained, then it will not happen at home. You should go to a temple; you should go to a tirtha kshetra; you should bathe and give Daan. When you bathe at a tirtha — supposing it is the Prayag kshetra, and you go to Prayag ji and bathe, and bathe at the Triveni SangamThe confluence of the Ganga, Yamuna, and the unseen Saraswati at Prayagraj — remembering it, or mentally invoking the Ganga and Narmada, is prescribed to instantly purify the mind if impure thoughts arise during japa. — then our strongest PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. is cut, at once. And then the mantra's effect is obtained quickly. If we are miserly even about going to a tirtha, saying we will not go, so much money will be spent — then that money will go on being spent here instead. That will go on delaying you here.

The greatest mistake people make, the speaker says, is that when they do mantra japa, many of them speak very perversely — Maharaj, we have done japa for two years and nothing happened. If nothing happened, then there is a deficiency in oneself. It is not happening — so for that we must increase our own effect. If we are studying and failing the exam again and again, then we cannot lay the blame on the teacher, that you did not teach properly. There can be a deficiency in us. If ten children pass by his teaching and go to the top, and we fail every time, then some fault of ours too must be occurring. That fault is to be corrected. Our own application, our own effort, is to be increased.

Certainly make a pilgrimage, the speaker says; do japa in a tirtha kshetra as far as you can. The prescription for a mantra that gives no effect is this: stand in the Ganga, standing in water up to the navel, and do at least one mala of japa of that mantra. If it is long, as a Mala Mantra is, one mala is done. If it is an Ekakshari, a Panchakshari Mantra, an Ashtakshari, then do a hundred mala. At the time of an eclipse, stand in a flowing river and do mantra japa from the beginning of the Grahan to its end. How will it not give an effect, he asks. The mantra will absolutely have to give its effect when you perform these prescriptions.

Asked about a Peepal growing at the main door on the wall, with no Peepal anywhere nearby, and whether the Pret Yoni could be involved, the speaker answers that this is not a subject for that much superstition. If a PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree has grown, it often happens that a Peepal simply grows on a wall. Leaving out an auspicious tithi — auspicious meaning a Parva Kala and the like — at any other time you may take that Peepal and plant it in another place, if it has grown quite large. There is no need to attach Preta and Pishach to this.

For those performing the Kamakhya Kavach Anushthan, the speaker says, the Havan may be done with Bhagavati Kamakhya's 108 mantras, with her 108 names, or with her nama-mantra — you may give the Ahuti with the nama-mantra, saying Shri Kamakhya Devyai swaha. Asked separately by a listener who cannot find the 108-name Namavali, he says it should be available online; and if it is not, then you may give all hundred and eight Ahuti with one name of hers alone — Shri Kamakhya Devyai namah, or Shri Kamakhya Devyai swaha.

Whatever Abhichara there is, however old, however powerful, the speaker says: at these special Parva Kalas that have been discussed, the Purashcharan of mantras, and whatever prescriptions are given in the Shastra for the destruction of an Abhichar, destroy them when performed. Setting everything else aside, he gives one: there is an ordinary Shiva SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition.. If you recite the Sahasranama daily, then recite that same Sahasranama from the beginning of an eclipse to its end. Whatever Abhichar there is will absolutely be shaken; however great its strength, it will arrive at the brink of destruction. One thing is true, he adds: if particular components have been attached to it, and the enemy is still active and still doing it, then there may be some variation. But where someone did it and left it, and it is now growing old and its effect is increasing — then at all these divine times you should perform the Anushthan.

Asked whether the Baliyari Vidhan should be performed at the Sandhi Kaal of Gupt Navratri, the speaker answers that there is no need. Because the rules of fasting and the rest are not being carried out in it, and there is no need to do it in this either. In Sharadiya Navratri and in chaitra-navratri it has its particular importance. For the rest, he adds, those in the Tantra tradition who perform the Tantrokta procedures have a separate matter. In the same stretch he confirms that a Dev Deeksha Vidhan Anushthan may absolutely be performed at a temple of Bhagavan Dattatreya; and earlier in the questions he had also confirmed that a Havan may be performed during Gupt Navratri.

Asked how a Havan is to be performed with the Panchakshari Mantra, the speaker gives the rule for the placement. Suppose you are using the root Panchakshari with the Namah placed in front, doing it in that manner: then pronounce it in exactly that way and say Swaha. If you are doing it with the Namah placed at the end, then keeping the Namah at the end in the same way, say Swaha and give the Ahuti.

Asked about a case in which something becomes possessed at a certain level, the speaker's answer is to take the help of some knowledgeable person nearby. The reason, he says, is that from what you are describing — that it becomes possessed in that category in this manner — to interfere with it from a distance in this way would not be proper; nor should you have it done that way by anyone else. Take the help of a person of that sort from your own area, someone who will come in person, perform the calling out, cut it away and remove it.

Asked whether the Vigrahas of the Panchayatana Panchadev should be kept at home, the speaker says they absolutely should. Asked how Bhagavan Kartikeya may be worshipped at home, he gives two ways: install either his Shri Vigraha alone, or one joined with his Shakti, and then perform the whole prescribed Panchanga Seva accordingly. One thing is certain in it, he adds: in the worship of Skanda (Kartikeya), as in the worship of Hanuman ji, the obligation of complete BrahmacharyaStrict celibacy required through an extended ritual observance. holds strictly.

If you are performing Bhagavan Dattatreya's Dev Deeksha procedure, the speaker says, you may afterwards go into any tradition at all. It is not the case that one thing applies for the Shakta and another for the Shaiva and another for the Vaishnava. Bhagavan Datta is present in every Panth and every tradition. So be at ease and do it — until you obtain a physical Guru.

Asked how large the Kalava should be, the speaker gives the measure. The Raksha Sutra should be as long as the span of one's own body. We will not measure from head to foot, he says. Spread both your hands out fully, press the Raksha Sutra under the tip of the middle finger of one hand, carry it across to the other hand and press it under the middle finger there — that is the span of our own body. Then break it there. After that, with any protective mantra — with the Jayanti Mangala Kali or the like, or with whichever mantra you do japa of, recalling a Raksha mantra as you recite — wind it on your wrist and tie the knot. And at the time of tying the knot, if you want to make its effect particularly strong: hold the breath while reciting your mantra and tie the knot. Then your protection is the more intense. For the rest, he adds, the Vedokta procedure that the Pandit jis use may also be followed.

The speaker gives this as a warning attached to what he has just taught, and explains why he teaches it at all: when you perform sadhana and use these things, a great many subjects begin to download of themselves into the mind. The powers show grace. Never misuse it. The use of a Danda occurs in many places, he says: a Bhairava Danda is made and used; a Guru Danda is used as well. Never use it to cause harm to anyone. Whatever TapobalSpiritual power accumulated through austerity and sustained practice — the counterweight that must exceed accumulated black-magic or negative energy for an affliction to fully lift. you have earned will all be finished. He puts the temptation in its actual shape: coming into anger and becoming undiscerning, when some person is laying an accusation against you and you know that you are right and he is wrong, and even so he is doing you harm — do not surrender everything you have. His comparison: in the study of Tantra there are Yantra which, written in a particular Nakshatra with a particular pen and ink, are then struck, and that becomes a blow upon the enemy. If you strike with the Guru Danda, it will give a hundredfold more effect — but you will bring about your own utter ruin. Because once the Guru mantra itself is gone, what has been left to you. So do not make such a use of it by mistake, he says. This idea will come into the mind — many people's intellect opens, and among those listening there will be practitioners who do all sorts of prayogas, so the idea will come that it can be used this way. No practitioner should ever make this mistake. There is a Maryada to it. This use should simply never be made. They say, use the BrahmastraThe supreme, ultimate weapon of Tantric and mythological lore — used as a byword for a practice or knowledge of unmatched, decisive power. — but never make this use.

The speaker sets out what is coming next. There is a sadhana for Ganpati ji on the channel, and the sadhanas being given from the next day or two for the month of Savan will carry the whole subject separately and in detail. He will try to give separate sadhanas for each of the Panchayatana Panchadev, so that whoever's Ishta each is may perform that sadhana alongside Shiva ji's. His own recommendation is that if the Upasana of Bhagavan Shiva ji can be done, that would be excellent. Then, he says, the month of Bhadon will come — and in the month of Bhadrapada Maas, those who are new practitioners and want to begin from the very start will begin at that time with Ganpati ji.

Asked whether Shiva ji, being one's Ishta, may be given the standing of Guru, and what change would be needed in the Guru Deeksha Vidhan and what the Guru mantra would be, the speaker answers from where the questioner already stands. You are already performing the Panchakshari Mantra, he says, so you will not now need anything further and separate. Worship him mentally in the Guru form; or perform his worship directly before you, until a physical Guru is obtained. There is no need for you to perform the Deeksha Vidhan again. In the same stretch he answers that the Datta Danda's use was for the sake of protection, that its whole prescription was given for an entirely different subject, and that its use cannot be applied here.

If the starter available is of buffalo curd, the speaker says, then this is what should be done. On the first day, put the starter into cow's milk. The next day, from that curd which has set in cow's milk, take its starter and put it in again. The third time, when it has gone into cow's milk once more, it becomes pure. Three rounds of starter, in other words: put it first into cow's milk, then take it out of that and put it into a second lot of cow's milk, then take it out of that and into a third — and the third is the one you may use.

A listener performing a forty-one day Hanuman sadhana, not initiated in that mantra, asks for a suggestion. This mantra of Bhagavan Hanuman ji that you are doing, the speaker says, would be excellent taken with Deeksha. Of all the deities of the Veer Bhava, doing japa of their mantras without Deeksha increases the Ugrata considerably. Take Deeksha and then do it. And until Deeksha and the like is obtained, you may perform the Anushthan of his Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count.. Everyone should do the Chalisa and the bajrang-baan; you may do the Ashtottar Satnam, and you may do the Kavach. Do that.

It is true, the speaker says, that rubbing SphatikA crystal rosary, chosen over Rudraksha when a practitioner's Venus is favorably placed and outside the 6th, 8th, or 12th houses. in the dark produces sparks. But you will be surprised to learn that the fake one — properly speaking, the crystal — will shine more than the real one when you rub it. The genuine Sphatik mostly looks quite hazy and poor. The crystal will look very clean. And the genuine Sphatik that does look very clean is not India's; it is the foreign Sphatik. The grade that lies between these two is what is mostly in the market. Either the entirely brilliant, wholly transparent one, which is foreign; or India's, which will be hazy. Between those two you will find a great deal of material. And the intermediate one shines more than both — it will shine more than the real one, and give off such sparks that you will say this is the genuine article.

Asked what should be done when an image installed at a Siddha Peeth or Shakti Peeth becomes worn — with the Kolhapur Mahalakshmi image and a village deity given as examples — the speaker answers with a flat refusal. No, never. The Shri Vigrahas of a self-manifested image, of a Shakti Peeth, of a Siddha Peeth — however worn they become, whatever condition arises — can never be removed. What can certainly be done, he says, is that for the Shringar, a layer of gold may absolutely be applied over the Shri Vigraha; it may be covered over with gold. Make that use of it. But they should never be removed. If it is a village deity, then use silver — that is, cover their place and their form well with silver, so that the image does not break further. But they should not be removed and should not be replaced.

Asked for a means of getting free of Karna Pishachini, the speaker first asks how she came to be attached at all. Take the help of a practitioner, he says: one who is a formidable practitioner of the Mahavidyas, or a practitioner of Bhagavati Van Durga. Or through a sadhaka of Pashupatinath Mahadev, one who performs the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of Bhagavan Mahadev's PashupatastraLord Shiva's supreme, near-invincible weapon, capable of destroying all creation. mantra and the like — through them you will get free of it. Whether anyone will help or not, he adds, is a separate matter. Those who are practitioners of Maha Ganapati can also give complete help; the resolution of all these things can come about through them as well. A remedy is not possible in this, he says. Performing a remedy means that if she has genuinely attached herself, then doing a remedy will make her increase your difficulty further. For being directly freed of this, take help. There can be no R&D in this; in the attempt at research and development your life will go. So take help — that is what we will say.

Asked how Dakshinamurti Shiva ji may be taken in the Guru form, the speaker answers that if you do not have a Guru directly, then Dakshinamurti ji too has a Dev Deeksha prescription; do it in that manner. He declines to go into the mantra there and then, saying there is no time in the live to set out the whole subject with the mantras. Asked separately about worship at a Guru's temple, he says the ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. worship may absolutely be done, and that an installed image does not require an invocation — but that since you are doing it for yourself, and since it is a sixteen-fold worship, you may perform the invocation once mentally even so, and there is no difficulty in that.

Before doing a Pratyangira (Mahapratyangira) Stotra and the like, the speaker says, the prescription of security and protection should certainly be set up and kept. The reason: you will perform the Pratyangira, and if the state of the Abhichara is turned and the enemy in front of you was knowledgeable and turned it again, then consider what happens — it will come back to you with threefold the effect. And if you were careless, then it will be a thing that increases your difficulty. And this, he says, is exactly the cause of the restrictions he keeps placing — this and that cannot be done — and exactly why people do not like him and say that he torments them. But we cannot say otherwise; we will not wish you ill. We do not know at what level a practitioner you are, he says, or what prescription of protection you carry. It may be that your own protection is managed — but there will be children in your family, elders, your wife; how will their protection be managed? This is a whole circle of its own, he says. When we turn something back by any prayoga, Pratyangira Jagadamba is such a form that she turns it back. But you simply performed a Stotra, and it was turned by that effect; you did nothing for protection. Pratyangira has a further prescription too. So in the sequential Vidya, he explains — whether it is Bagala Pratyangira, Tara Pratyangira, or Kali Pratyangira — first, when we complete the root Kali in sequence, at least the Ekakshari, the Chaturakshari and the Ashtakshari, three of them, only then will any Guru speak of Pratyangira. They will not have Pratyangira done directly. And in it there is a prescription of TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. as well, which is had performed, so that if at some time an offence occurs against the Vidya and it turns back by some mistake, no harm comes to us. So for a direct prayoga, he says, we cannot tell you.

A listener writes that hostile enemies and a Tantrik are harassing the whole family, that his wife has been killed, that he has kept up the bajrang-baan and the Rama Raksha daily with reverence for a year and has made pilgrimages, and that the Tantra is being done again and again. If the enemy is doing Tantra again and again and harm has already occurred, the speaker says, then do this first: be initiated. Be initiated in a tradition, and then take the refuge of your own Aradhya. Take the shelter of the Panchmukhi Hanuman Kavach. If your reverence is in Hanuman ji, then do the Panchmukhi Hanuman Kavach — they will tear the enemies apart. Do the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of eleven thousand at a Hanuman temple. Do not do it at home. The Bajrang Baan you are doing is fine. For the Panchmukhi Hanuman Kavach there is no binding of time — not that it must be at dawn or must be at night. Continue as capacity and means allow. Only let BrahmacharyaStrict celibacy required through an extended ritual observance. be observed properly, mentally as well; there should be no further subject about that now. Keep the food and drink in order, and do it with intensity. Practise the root Kavach first, and after practising begin the Purashcharan. See what condition the enemy comes to as the eleven thousand are completed. Do not waver in the middle. Do not be pleased in the middle. Do not think that no effect came — absolutely not. Do it and see. You will get the full effect.

There is a problem the initiated have as well, the speaker says, which he has seen. The Guru had the sadhana performed, had the mantras awakened, the Siddhi came about and came about very well; the effect is direct. But if it entered the Guru's mind that the disciple might misuse this Vidya, then for that reason he has made it Keelit. Keelit means that he gave a vow — that you will not use it in such a manner, you will not make that use of it. This is not a matter of binding, he clarifies: the Guru placed a restraint by his own word, that you will use it only for the sake of protection. So many times a man becomes helpless — he has everything, and yet you cannot make use of it. And in such a state, if you now pray to your Guru ji — see, they too are father-like. There are many such Gurus who do not want their disciple to come to harm or his Karma-bandhan to increase. So they always say: only perform the service of your own Aradhya. Do the Purashcharan, perform the Anushthan, make the surrender of the mantras — do not perform prayogas. Leave it to them; do not increase your Karma-bandhan. Such Gurus exist too.

In such a state, the speaker says, if your heart will not agree and you feel that you must perform a prayoga — then, if you were initiated and have already performed the Purashcharan of the mantra, and its effect has been obtained by you and the mantra's Siddhi has come about, you do not need to take Deeksha anywhere again. Take some other mantra of the related Vidya — as you were doing Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi.'s, then some other mantra of hers, or some other prescription — or her Anga Vidyas. Bhagavan is the Lord of all; and with Pashupatinath Mahadev there are a great many Vidyas, Khadgaravan and others. Perform the Purashcharan of those, and use them in that Shiva temple. But do it only if you are initiated and the Vidya has become direct — that is, only when you have gone to that stage; then they cooperate. In that case the Guru's restraint will no longer stand, his honour will remain intact, and your matter will stand too. And when a state arrives in which you are wholly surrounded, then take the refuge of some Mahavidya or Mahashakti and perform a Purashcharan — of a Kavach, of a Mala Mantra, of whatever has been said may be done — in a temple. Sometimes do the Purashcharan there. When we perform a Purashcharan staying at home while already afflicted, our own difficulty only increases.

A listener reports a dream after an Anushthan in which the Mata said: I have cut one of yours, one remains. If you had such a dream or intimation, the speaker says, and it is being told to you that only one has been cut and one remains, then whenever a Kaat Anushthan happens again, write out that same subject and that same thing in full — so that the Ahuti falls with that very Sankalpa. Then the one that remains will be cut as well.

A subject to be heard again today, the speaker says: there is a very great and very famous Tantrik, all over the podcasts, whose name he cannot take. His position is that a woman may do japa of mantras even if she is Rajaswala; that she may do japa of the Mahavidyas' mantras; that she may do japa duly, that there is no rule or prohibition in it, that it is not that she has become impure — and that this is written in no Shastra at all. That is, his claim is that it is nowhere written that when a woman's period has come she cannot do mantra japa. Many people have already given the proof against it, the speaker says — the proof of the Parashara Smriti and the like: that at the time a woman is Rajaswala, on the first day Brahmaghatini, on the second day Chandalini, on the third day of Raja. This subject is available beforehand; it is a Shastrokta subject. So now, he says, those who have become such enlightened Tantriks are encouraging mothers and sisters to worship even in that state. If you are encouraged by hearing subjects of this kind and you do it, then remember: you will be wholly responsible for the destruction of yourself, of your line and of your family. Nothing at all is going to happen to the one who told you. These, he says, are all the reasons people run from him — that he says there are too many rules. We do not tell many rules; we tell you to walk on the path of truth. Your welfare will come slowly, but it will come. Do not commit an offence. This is what we are afraid of. Let it take you a hundred days, walk slowly — but when the effect comes and Bhagavati's grace comes, let it be a most distinctive grace, so that we do not have to turn back.

These wrong subjects, the speaker says — that it will happen at once, that this or that will come about — the subject of doing japa in a Sutak house, or at the place where a death has occurred, is for Shaktas who have obtained that full kind of Deeksha, or for those who do japa of the Vaishya mantra. It is not for ordinary people. Those who are householders, persons who have obtained an ordinary Deeksha, do not sit and do japa in a Sutak house. This is a wrong subject, he says.

Because we place a restraint: do not do this thing, if you do it there will be difficulty. For your own good, so that nothing wrong happens to you. Those people place no restraint. Over the Navarna Mantra in particular, he says, so much has been spilled — do the Navarna mantra, and there is no rule and no prohibition in the Navarna mantra. Where you make a video and say that this is the rule and it should be done in this manner, and put the experiences in as well, even then people write there that the matter is exactly thus. Though we understand that it will give difficulty in this way, or that this will happen and that it should be done after initiation — even after the whole subject is made clear, people run past it like the blind. Because people do not want to learn from others' mistakes, he says. They want that only when my own bamboo is cut, only when my own village becomes Gurgaon, will I accept that yes, this is a difficulty, this is wrong. Before that we will not accept it. And nothing can be done about that. His one request: learn to use your own intelligence. Look with your own intelligence at where it is wrong and where it is right, and who is taking you in the wrong direction. Apply a little of your own intelligence and it will become clear.

Asked about the Jiva going out of the body on the Ashtami, the Chaudas, the Amavasya and other days during sadhana, the speaker says it is an ordinary matter. When a practitioner begins to advance, this kind of circumstance and state keeps coming and going. You should not be troubled by it, and you should not stop for so small an experience, nor should you hope for it. Go forward, if you are performing sadhana.

We will not go on podcasts, the speaker says, folding his hands from where he sits. In reality, he says, if any Tantrik were doing Shamshaan sadhana and such subjects, he would never speak of it at all. Tantra's greatest rule is to remain hidden. Why do they not show their face, people ask. Why would they show it? Tantra is not saying anything at all about making yourself famous in this manner — nor should it ever be done. However great a Tantrik you are — yes, one who gives discourse may give discourse and show his face; a Kathavachak may show his face. But a practitioner walking the Tantra path should keep himself entirely hidden. If you are a Tantrik of the right hand, the left should not know of it. And a further point, he adds: if you are in Tantra sadhana, even the people of your own family should not have complete information about which method, which path and which deity's Upasana you perform. Never. He applies it to himself: we are not speaking of ourselves — our own matter stands as it is; we make a complete effort to keep ourselves entirely hidden. And our own welfare lies in it, our own self-interest. If we are to perform sadhana further and in life, then only by keeping yourself hidden will you be able to perform sadhana.