Tara Chaudas and Kaushiki Amavasya — the Bhadrapada Nights, and Why a Householder Should Not Let Them Pass

Which tithis are used for abhicharik work in any month?

Ordinary people should certainly keep in mind that in any month it is the Amavasya, the Ashtami and the Chaturdashi — and especially the Ashtami of Krishna Paksha — in which abhicharik prayoga of tantra, kritya prayoga and the like are chiefly performed.

Ordinary people should certainly keep this in their attention, the speaker says: let it be any month's Amavasya, let it be an Ashtami, let it be a Chaturdashi — and especially the Ashtami of the Krishna Paksha. It is in all these times that abhicharik prayoga of tantra and the rest, kritya prayoga and so on, are predominantly performed.

Shravan stands completed with many siddhis awakened in it, and Hal Shashthi has passed, at which gurus give the vidhis that come by upadesh alone.

Because the month of Shravan stands completed, and a great many people awaken their siddhis in it; and because Hal Shashthi has gone by, at which gurus give their disciples — especially those who are to be seated on the gaddi — the vidhis that come by upadesh alone.

The Amavasya of Bhadon, and the month of Bhadon in any case, is greatly important for all these things, the speaker says, for two reasons. Because the month of Savan stands completed, and a great many people awaken their siddhis in it. And because, for performing prayoga, Hal Shashthi has gone by. At Hal Shashthi, the gurus who have particular vidhis to give to their disciples by upadesh alone, or those who are to be seated upon the gaddi, have received all of this.

Their prayoga kaal is the Aghor Navratri around this Chaturdashi and Amavasya, when Shakta and Kaul tantrics complete their sadhanas at Tarapith and Tarachandi.

The prayoga kaal for them falls on precisely this Aghor Chaturdashi, Tara Chaturdashi, Amavasya and so on. The Chaturdashi and the navratra around it are also called the Aghor Navratri, which has already begun; in Bengal especially at Tarapith, and at Tarachandi in Bihar, Shakta and Kaul tantrics complete their sadhanas within these nine days.

The prayoga kaal of what is received at Hal Shashthi, the speaker says, is precisely this — Aghor Chaturdashi, Tara Chaturdashi, Amavasya and the rest. The Chaturdashi and the navratra around it, which is also called the Aghor Navratri, has already begun by this point. Its importance is of the most particular kind. In the region of Bengal, at Tarapith especially, and at Tarachandi — a chief Shakti Peeth and Siddha Peeth of Bihar — at all these places the tantrics, of the Shakta and Kaul marga especially, complete their sadhanas within these very nine days.

These are also the days for giving siddhis up — kshudra shaktis, or powers obtained unawares that now obstruct one's own progress, are abandoned here.

Their relinquishing. Those who have to give up their siddhis — who have perfected kshudra shaktis, or who by known or unknown causes have obtained siddhis on account of which their own progress may be obstructed — abandon all of them in these very times. That is part of why Tara Chaturdashi and Aghor Amavasya carry so particular an importance.

These days are not only for acquiring. Those people who have to relinquish their siddhis — who have perfected kshudra shaktis, or to whom, from known and unknown causes, some such siddhis have come that on their account their own gati may be obstructed — it is in these very times that they abandon all of them. This, the speaker says, is why Tara Chaturdashi and Aghor Amavasya and the rest carry an importance of the most particular kind.

Like the nights of Holika and Diwali, this time works in both directions at once: special pujan is done, and attacks by enemies also multiply.

That they work in both directions at once. On the night of Holika and the night of Diwali we perform special pujan and path, and around that very same time attacks by enemies are also made in greater number. In exactly the same way, this Chaturdashi and Amavasya of Bhadrapada is extremely awake for all these things, and people perform prayogas.

Ordinary people should always keep this in their particular attention, the speaker says, taking Holika's night and Diwali's night as the example. On these days we perform special pujan and path — and on these same days, around this same time, ghaat and the rest by way of enemies is also performed in greater and greater number. In exactly the same manner, this Chaturdashi and Amavasya of the month of Bhadrapada too is extremely awake for all these things, and people perform prayogas.

At tantra peeths and shamshaans — Kamakhya among the Shakti Peeths, Ujjain among the chakra tirtha shamshaans — often on behalf of a yajman.

At tantra peeths and shamshaans, at Shakti Peeths such as Kamakhya, at chakra tirtha shamshaans such as Ujjain. There are many such sadhaks who both perfect prayoga of this kind and also perform it on behalf of those who are their yajmans.

Tantra peeth, Shamshaan and the like; Shakti Peeths such as Kamakhya; chakra tirtha shamshaans such as Ujjain. In all these places there are many such sadhaks who both perfect prayoga of this kind, and also perform prayoga and the rest for those who are their yajmans.

An abhicharik kritya performed at this time has a far higher chance of succeeding fully than at any other.

Very likely. If at this time abhicharik kritya prayoga and the like are performed at somebody's house, the chance it has of succeeding fully is a great deal higher than at other times.

If at this time abhicharik kritya prayoga and the rest are performed at someone's house, the speaker says, then the chance it has of being successful in a complete manner is very much greater.

A havan-form anushthan should be done at home on these three days, or failing that a sankalp made at a nearby temple holding one.

At the very least, for the protection of one's family and oneself, an anushthan should certainly be performed in these three days, and especially on the Chaturdashi and Amavasya tithis. A havan-form anushthan at home if you can; and if you cannot do it at your own house, then have a sankalp made at a temple nearby where some particular anushthan is being held.

Therefore, at the very least for the protection of your family and of yourself, an anushthan and the like should certainly be performed in these three days — and especially on the Chaturdashi and Amavasya tithis. If you can do a Havan-form anushthan at home, do it. If some particular anushthan is being held at a temple nearby and you cannot do it here at your own house, then have a sankalp made there.

Those working with Dakini vidya name the nights of Holika and Diwali — but the night of Ashtami and this Tara Chaudas stand beside them.

That the pair of nights usually named is not the whole list. To those perfecting or who have perfected Dakini vidya it is said that the nights of Holika and Diwali are greatly special; but they should know that alongside them stand the night of Ashtami and this Chaturdashi, which is called Tara Chaudas.

These times carry a very particular importance. To those people who are performing the siddhi of Dakini Vidya and the like, or who have already done so, it is said that the night of Holika and the night of Diwali are greatly special. But people should know this too, the speaker says: that alongside those stand the night of Ashtami, and this Chaturdashi — which is called Tara Chaudas.

As the day before Diwali is Kali Chaudas, these Bhadon nights are Tara Chaudas and Kaushiki Amavasya, also called Aghor Chaturdashi and Aghor Amavasya.

As we call the day before Diwali Kali Chaudas, in that same way these two nights of Bhadon are renowned by the name of Tara Chaudas. They are also famed as Kaushiki Amavasya, and by the names Aghor Chaturdashi, Aghor Navratra and Aghor Amavasya.

As we call the one day before Diwali Kali Chaudas, in exactly that manner these two nights of Bhadon are renowned by the name of Tara Chaudas. If you go into the region of Bengal, the speaker says, the pujan and path of Bhagavati is performed at this time in a most particular way. It has its fame in the form of Kaushiki Amavasya as well. And it is also renowned by the names Aghor Chaturdashi, Aghor Navratra and Aghor Amavasya. In this time all these kriyas of tantra carry an importance of the most particular kind.

Not only those with a maran or mohini to perform: people working for the world's welfare also do shamshaan sadhana now, Tara's influence being at its fiercest.

No. It is not only those who have some maran or mohini to do, some spoiling to do, who perform this prayoga. People who are working for the welfare of the world also perform sadhana in shamshaans at this time for the good of society; and those who look for personal siddhi go to a Siddha Peeth or Shakti Peeth, because at this time the influence of Bhagavati Tara is at its fiercest.

Only those people do not perform this prayoga who have someone's maran or mohini to do, some spoiling to do. For the good of society also, people perform sadhana at this time in Shamshaans and the like — those people who are working for the welfare of the world. Alongside them, those who have an expectation of their own personal siddhi go at this time to some Siddha Peetha or Shakti Peeth and perform sadhana there, because in this time the influence of Bhagavati Tara is at its fiercest.

How does the Durga Saptashati account for Bhagavati Kaushiki?

From the fifth adhyaya onward. When the devas were tormented by Shumbha and Nishumbha they praised Bhagavati by means of the Tantrokta Devi Suktam; and because she had earlier granted them the boon that whenever they remembered or invoked her she would certainly present herself for their protection, they went before Bhagavati Parvati, who at that time was performing tapasya upon the Himalaya.

When we perform the path of the Durga Saptashati, the speaker says, we read in it about the emergence of Bhagavati Kaushiki. Study the fifth adhyaya onward and the sixth: when the devatas were tormented by Shumbha and Nishumbha, they offered the stuti of Bhagavati by means of the Tantrokta Devisuktam. And at that time Bhagavati Parvati had gone upon the Himalaya and was performing tapasya; it was going before her that the devatas made their tapasya and stuti. They went to her because Bhagavati had earlier given the devatas the boon that whenever you remember me, whenever you invoke me, I shall certainly present myself for the protection of you all.

Shiva's remark on her darkness sent Parvati to the Himalaya for tapasya — leela alone — and from her body the fair Kaushiki emerged, Parvati herself left dark.

It is the katha of that time that Bhagavan Shiva had said to Ma Parvati that she was very dark, and so she went upon the Himalaya to do the tapasya of Brahma to make her complexion fair — this being leela alone. And at that very time, when the tormented devas praise her, a luminous woman of fair complexion emerges from Bhagavati's body, while Bhagavati Parvati herself is left dark.

It is the katha of that time, the speaker says, that Bhagavan Shiva had said to Ma Parvati that you are very dark — and so, to make her varna fair, she should perform the tapasya of Brahma. This is leela alone, done by going upon the Himalaya. And at that very time, when the devatas tormented by Shumbha and Nishumbha offer her their stuti, there is the manifestation from Bhagavati's body of a woman full of tejas, who is of fair complexion — and Bhagavati Parvati is left dark.

Which is Kalika and which is Kaushiki?

That dark one became renowned upon the Himalaya by the name Kalika; and she who was manifested of fair complexion, the divine tejas that was manifested, the woman who was manifested — she is Kaushiki.

That dark one became renowned above the Himalaya by the name of Kalika. And she who had manifested of fair complexion, the divine tejas that had been manifested, the woman who had been manifested — that very one is Kaushiki.

What is Kaushiki's form held to be, and what came from her?

The form of Bhagavati Kaushiki has been held to be the form of Mahasaraswati. Bhagavati Kaushiki is the slayer of Shumbha and Nishumbha; and from the forehead of Bhagavati Kaushiki came the manifestation of Bhagavati Kali, of Bhagavati Chamunda, and of many mahashaktis.

Now give this your attention, the speaker says. The form of Bhagavati Kaushiki has been held to be the form of Mahasaraswati. Bhagavati Kaushiki is the one who slew Shumbha and Nishumbha. From the forehead of Bhagavati Kaushiki has come the manifestation of Bhagavati Kali, the manifestation of Bhagavati Chamunda, and the manifestation of many mahashaktis.

Kaushiki's most prominent day is the Bhadrapada Amavasya, so ask where Mahasaraswati's shakti arrives — and what is dissolving into Aghor, or Aghor into what.

The most prominent day of Kaushiki is this Kaushiki Amavasya, the Amavasya of Bhadrapada. So relate it, the speaker says: where is the shakti of Mahasaraswati arriving and meeting? To those who say that it cannot be so in Aghor, he answers — see what is dissolving into Aghor, or what Aghor is dissolving into. Look at it both ways.

And the day that is the most prominent of all is this Kaushiki Amavasya, the Amavasya of Bhadrapada. So relate it, the speaker says. Where is the shakti of Mahasaraswati arriving and meeting? To those who say, no, how can it be like this in Aghor — then see, in Aghor what is it that is dissolving? Or into what is Aghor dissolving? Look at it in both ways.

The shaktis are fundamentally one, and opened up, every link meets in a single place: Kaushiki presides over the Bhadrapada Amavasya.

The shaktis are fundamentally one; but when you open the matter up and look, all these things, all these links, come and meet at a single place. Bhagavati Kaushiki is the chief presiding upasika shakti of the Amavasya of Bhadrapada.

The shaktis are fundamentally one, the speaker says — but when you open this up and look at it, you see all these things, all these links, coming and meeting in a single place. Bhagavati Kaushiki is the chief presiding upasika shakti of the Amavasya of Bhadrapada.

The subject opens only to one standing within a guru parampara, having made the study or met such people by Bhagavati's particular grace.

Because until you are of such a guru parampara, have made such a study, have obtained the knowledge of such gurus, or have met such people by a particular grace of Bhagavati, this whole subject does not open quickly. Look anywhere you like, search on YouTube or Facebook — only that person can survey these subjects who is somewhere within his own guru parampara.

This whole subject of this kind, the speaker says, does not open quickly — not until you are of such a Guru Parampara, have made such a study, have obtained the knowledge of such gurus, or by such a particular grace of Bhagavati have met such people. Look wherever you like. Search on YouTube, on Facebook. The survey of these subjects can be made only by that person who is somewhere within his own guru parampara.

An over-motivated listener reasons that since all shaktis are one, a householder may take up Aghori or Chamunda upasana directly — and does an upside-down sadhana.

Because it raises the chance that people, becoming excessively motivated, may go and do some upside-down sadhana on the reasoning that all the shaktis are one anyway — so why not do Ma Aghori; we are householders, why not do Aghori; Kaushiki is right here, this is the very form of Jagadamba; and since Bhagavati Chamunda herself manifested from her forehead, why not directly take up her upasana.

A great many people do not open these subjects quickly, the speaker says, because from it one possibility increases: that people, having become excessively motivated, may go and perform some upside-down sadhana. That all the shaktis are one anyway — so why not do Ma Aghori. We are householders, why not do Aghori. Kaushiki is right here, is she not; this is the very form of Jagadamba. When Bhagavati Chamunda herself has manifested from her forehead, then let us directly take up the upasana of that very one.

It is given for information alone, so that surrender has depth when one worships in these days — even if all that is kindled is a single lamp.

For information alone — that you may understand your own Sanatan, know about those shaktis, that knowledge may arise within you and ignorance be removed; so that when you perform the upasana of Bhagavati in these two or three days, there is a depth of surrender in your mind, and you remain extremely surrendered towards Jagadamba. Only then can her grace be obtained by you — even if all you kindle on that day is a single lamp.

This is only for the sake of information, the speaker says: that you should understand your own Sanatan, that you should know about those shaktis, that within you there should be the arising of knowledge and the removal of ignorance. And so that when you perform the upasana of Bhagavati in these two or three days, there is a depth of surrender in your mind — that you remain extremely surrendered towards Jagadamba. Only then will her grace be able to reach you. Even if all you do is kindle a single lamp on this day. This, he says, is why this Chaturdashi and Amavasya is extremely special for an ordinary householder as well; and all should take the benefit of these special qualities.

Any protective anushthan already performed should be repeated now — a three-day laghu form at minimum, with a havan on the last day if possible.

Whatever anushthans you have already performed before for your own protection should certainly be performed again. Suppose someone has already done the anushthan of the Vairi Nashan Kali Kavach — then in these times let him do at least a three-day laghu anushthan of that Vairi Nashan Kali Kavach, and a havan on the last day if it is possible.

Asked what can be done, the speaker begins with what is already yours. Whatever anushthans you have performed before for your own protection, those anushthans should certainly be performed again. As an example, let us suppose someone has already completed the anushthan of the Vairi Nashan Kali Kavach. Then in these times let him do at least a three-day Laghu Purashcharana of the Vairi Nashan Kali Kavach. On the last day, do a havan, if it is possible.

Knowing nothing else, the Jayanti Mangala Kali mantra 108 times morning and night with the family, a lamp each for Bhagavati and Bhairav, is enough to bring benefit.

Then take the Jayanti Mangala Kali mantra and do its path 108 times in the morning and 108 times at night, together with the family — kindling a lamp in the name of Bhagavati and one in the name of Bhairav ji. It is a simple sort of task, and the speaker says that if you do even that much, then whether or not you have any enemy, whether or not any trouble is in your life, benefit will certainly reach you.

Or else, if you do not know how to do anything, then take the mantra that is Jayanti Mangala Kali, and do its path 108 times in the morning and 108 times at the time of night, together with the family. Kindle a lamp in the name of Bhagavati, and one in the name of Bhairava ji. It is a simple sort of task, the speaker says. If you do even that much, then whether there be some enemy or none, whether there be some trouble in your life or none, benefit will certainly reach you. There is a great deal of benefit for what lies ahead.

Tara Chaturdashi and Kaushiki Amavasya rank with the night of Diwali and with a Chandra or Surya grahan.

As the night of Diwali has its greatness, as a Chandra grahan and a Surya grahan have theirs, in that very same way this Tara Chaturdashi and Kaushiki Amavasya also carries great importance. So in this time you should certainly do japa and such work — a new anushthan if you wish to take one up, and otherwise a repetition of whatever anushthan you have done before.

These times carry great importance. As the night of Diwali has its greatness, as a Chandra grahan and a Surya grahan have their greatness, in exactly that way this Tara Chaturdashi and Kaushiki Amavasya also carries a great deal of importance. So in this time you should certainly perform japa and such work. If you wish to do some new anushthan of that kind then do it; otherwise, whatever earlier anushthan and the rest you have performed, those very ones should be repeated.

For anyone doing Sabar mantra japa in quantity this is an amrit kaal — ordinarily two days, but three this year, the last falling by udaya.

For anyone who performs the anushthan of Sabar and the like, who does japa of Sabar mantras in quantity, this is an amrit kaal — do it certainly in this time. For an upasak or upasika of Bhagavati there are ordinarily only two days, the Chaturdashi and the Amavasya; but this year three days are falling, the last day falling also by udaya, on the Thursday and the Friday, so the benefit of three days is obtained.

If you perform the anushthan of Sabar Mantra and the like, if you do japa of Sabar mantras in greater and greater quantity, then for you this is an amrit kaal. Certainly do it in this time. And if you are an upasak or upasika of Bhagavati, then too — in these three days. Ordinarily it is only two days, the Chaturdashi and the Amavasya; this time three days are falling. By udaya the last day is falling as well, and it is falling on Thursday and on Friday, so the benefit of three days will reach you.

A mantra already given by one's guru deserves a very large anushthan now, rather than any new mantra taken up for the occasion.

Then apart from this, if you are within some guru parampara and have obtained the mantra of any form whatever of Bhagavati, given by the guru, do an extremely large anushthan of those very mantras in the place of new mantras — and the benefit to you will be extremely great.

Apart from this: if you are within some guru parampara, and the mantra of any form whatever of Bhagavati has come to you, given to you by the guru — then in the place of new mantras, do an extremely large anushthan of those very mantras. From it your benefit will be extremely great.

It is an amrit kaal either way — to make a revenge bear fruit, or to quell it — Tara's form and her Bhairav both being called Akshobhya.

It is an amrit kaal either way. If you are holding a feeling of revenge and you want that revenge to bear fruit now, it is an amrit kaal for you. And if you want to quell that revenge, it is equally an amrit kaal for you — because the form of Jagadamba that is Bhagavati Tara is called Akshobhya, and her Bhairav is called Akshobhya.

If you are particularly holding within your mind a feeling of revenge of any kind, and you want that this thing should now bear fruit — then too it is an amrit kaal for you. And if you want the quelling of that revenge — then too it is an amrit kaal for you. Because of the form of Jagadamba that is Bhagavati Tara, it is said that her form is called Akshobhya, and her Bhairav is called Akshobhya.

She takes in poison of every kind without agitation, and a feeling of revenge is itself a poison; one's own karmas arrive as enemies.

Because without becoming agitated she takes in poison of every kind — and the feeling of revenge is itself a kind of poison within us. Our own karmas come before us having become our enemies, whether we know it or not, understand it or not.

Without having been agitated, she takes in poison of every kind. The feeling of revenge too is a kind of poison within us, the speaker says. It is our own karmas that come before us having become our enemies — whether we know it or do not, whether we understand it or do not.

She may destroy the enemy, or only the enmity in his mind and in one's own — which of the two depends on her, and on the surrender behind the asking.

It may be that Bhagavati destroys that enemy as well; or it may be that she destroys only the enmity within his mind and the enmity within our own. In both ways the quelling of the enemy can take place. Which of them it is depends on her, and also on what is running within our own mind — what kind of surrender there is, what feeling, what desire.

It may be that Bhagavati destroys that enemy also. Or it may be that she destroys the enmity within his mind and the enmity within our own mind alone. So in both ways the quelling of the enemy can take place. This depends upon her, and it also depends upon what is running within our own mind — what kind of surrender there is, what the feeling is, what the desire is.

Beyond mantra anushthan, a tantratmak one is open — the Shodashopachara pujan of Bhagavati, and her yantra pujan to whoever knows or is learning it.

If you wish to do only mantra anushthan then you can; but apart from that, if you wish to do a tantratmak anushthan — the Shodashopachara pujan of Bhagavati, and especially her yantra pujan — and if you know yantra anushthan or are learning it, then you may.

If you want to perform only and only mantra anushthan, then you can do that. But apart from that, if you want to perform a tantratmak anushthan — the Shodashopachara pujan of Bhagavati and the rest, her Yantra pujan especially — then, if you know how to do yantra anushthan or are learning it, then you may. And if you want to do that, if you have learnt it, then you can do that too. It carries a very particular importance.

Shri Chakra pujan belongs to those holding the Shri Yantra deeksha; attempted uninitiated it attaches great dosha, and the speaker refuses all support for it.

If you have obtained the deeksha of the Shri Yantra and know Shri Chakra pujan, certainly do that too in these days. But if you do not have the deeksha of the Shri Chakra and, being uninitiated, you attempt this act, then great dosha will attach — and the speaker says plainly that they can never give their cooperation or support in such things, that it is wrong.

If you have obtained the deeksha of the Sri Yantra and the like, if you know Shri Chakra pujan, then that too you should certainly do in these days. If you do not have the deeksha of the Shri Chakra, and being undiksha you make the attempt to perform this act — then, brother, a great deal of dosha will attach. In all these things, the speaker says, we can never give you our cooperation or our support. This is wrong.

Its vidhi and prayogas are too intricate to perform unlearnt, whereas the simpler Durga yantra and chakra pujan carry no dosha for one who knows them.

Because its whole vidhi-vidhan and all its prayogas are intricate — without having learnt it you will not be able to perform it, and dosha will attach. Apart from that, the yantra of Bhagavati Durga, which is somewhat simpler to do, and her chakra pujan and the like — if you know those, you may do them, and in that there is no dosha upon you.

The pujan of the Shri Yantra should not be done without the Shri Vidya deeksha, the speaker says, because its entire vidhi-vidhan and all the prayogas that go with it are intricate. Without learning it you will not be able to perform it, and dosha will attach. Apart from this there are those of the ordinary form — Bhagavati Durga ji. Not that Bhagavati Durga is any ordinary form; the meaning of saying it, he explains, is that her yantra is somewhat simple to perform. If you know that, if you know her chakra pujan and the rest, then you can do that too. In that there is no dosha upon you at all. And if your ishta aradhya is Hanuman ji, or Bhairav ji, or it is their very sadhana and upasana that you are performing, then do theirs also, certainly.

Whose aradhya was Bhagavati Tara?

You should all have this information, the speaker says: that Bhagavati Tara remained the aradhya of Maharshi Vashishtha ji, who is the kula guru of Bhagavan Shri Ram. It is by Vashishtha Muni that the upasana of Bhagavati Tara was first of all performed.

You should all have this information, the speaker says. That Bhagavati Tara remained the aradhya of Maharshi Vashistha ji, who is the kula guru of Bhagavan Shri Ram. It is by Vashishtha Muni that the upasana of Bhagavati Tara was performed first of all.

Cursed when the Vedokta vidhan yielded no siddhi, Bhagavati said no curse can touch her yet accepted it to keep his word's honour — then gave the Tantrokta upadesh.

When siddhi was not obtained by him through the Vedokta vidhan, he cursed Bhagavati. Jagadamba said that she is beyond curse and no curse can attach to her, but that even so, to keep the honour of his speech, she accepts the curse — and after that she gave him the Tantrokta upadesh.

When siddhi was not obtained by him by the Vedokta vidhan, then he laid a Shraap upon Bhagavati. And Jagadamba said: I am beyond curse; a curse cannot attach to me. But even so, to keep the honour of your speech, I accept the curse. And after that, she gave him the Tantrokta upadesh.

Vashishtha went to Kamakhya and thereafter to Cheen — Tibet — and there did Tara's upasana by the Vamachara vidhi, receiving his boons and siddhi.

Vashishtha Muni went to Kamakhya, and thereafter to Cheen — the region that is Tibet — and there performed the upasana of Bhagavati Tara by the Tantrokta vidhi-vidhan, by the Vamachara vidhi. Then Bhagavati gave him the boons that were according to his mind, and bestowed siddhi and the rest upon him.

Then Vashishtha Muni went to Kamakhya, and thereafter to Cheen, which is the region of Tibet, and there performed the upasana of Bhagavati Tara by the Tantrokta vidhi-vidhan, by the Vamachara vidhi. Then Bhagavati gave him boons and the rest according to his own mind, and bestowed siddhi and the like upon him.

Shri Ram held Tara's mantras within his heart, and how his jata was bound is set out in the Sankarshan Tantra within the Vaishnav Tantra.

Bhagavan Shri Ram held the mantras of Tara herself within his heart. As for the jata that Shri Ram wears — the speaker points to the Sankarshan Tantra, which stands within the Vaishnav Tantra, and says that if you are within some guru parampara and that granth is present for you among the old and ancient texts, you will read in it how the jata is bound.

So Bhagavan Shri Ram held the mantras of Tara herself within his heart. As for the jata that Bhagavan Shri Ram wears — when you go into the Tantrokta anushthans, the speaker says, especially the Sankarshan Tantra, which we speak of again and again: within the Vaishnav Tantra there is the Sankarshan Tantra. If you should ever get to study it among the old and ancient granths, if you are within some guru parampara and that granth is present there for you, then read in it how the jata is bound.

Why do Kaul and Shakta sadhaks wear ornaments in the jata?

Not merely to adorn themselves. However many sadhaks of the Kaul sampradaya there are, you will see that they wear ornaments and the like upon their jata as well; sadhaks of the Shakta sampradaya also adorn themselves. But that ornament was never merely for adorning, nor is it only that even now — siddhis of many kinds are held within the jata.

However many sadhaks of the Kaula Sampradaya sampradaya there are, you will see that they wear ornaments and the like upon their jata as well. Sadhaks of the Shakta sampradaya also adorn themselves. But you should all have this information too, the speaker says: that the ornament did not use to be merely for adorning, nor is it only that in the case of those who wear it even now. It is worn. Siddhis of many kinds are held within the jata. And among the three chief forms of Tara, one form is this Jata Tara.

Vashishtha had accomplished that form for Ram, worn on his head for Ravana's slaying — and Nikumbhila, Ravana's aradhita, withdrew rather than stand before Tara.

The siddhi of that form was had performed for Shri Ram by Maharshi Vashishtha at the time of his avatar, and Ram wore it upon his head for the purpose of Ravana's slaying. It was on that very account that Bhagavati Nikumbhila — Ma Parvati in that form, who remained Ravana's aradhita — withdrew from there once Bhagavati Tara was present in Ram's jata before her. Nikumbhila did not protect him.

The siddhi of that form was had performed by Maharshi Vashishtha at the time of the avatar of Bhagavan Shri Ram ji. And it was that very one which he wore upon his head for the purpose of Ravana's slaying. And it was on that very account that Bhagavati Nikumbhila — who remained Ravana's aradhita, Ma Parvati being present there in that form — once Bhagavati Tara was present in his jata, having come before Bhagavan Shri Ram, withdrew from there. Nikumbhila did not perform his protection. You will also come by this information, the speaker adds, that Bhagavati Tara, who is a chief form of Bhagavati, had also performed the protection of Ravana.

Ram was victorious through Vashishtha's blessing and the tantra vidyas taught by him — all of it leela, and none of it learnable from the Ramayana alone.

The speaker holds both. Bhagavan Shri Ram was victorious on account of Maharshi Vashishtha's blessing and the tantra vidyas taught by him — although all of this is leela alone, since Hanuman ji, or Bhagavan Shiva, or any such mahashakti could comfortably have slain Ravana. This was all leela, for the sake of human beings. Even so, we should know that this is not a learning we can take from the Ramayana alone.

But on account of the blessing of Maharshi Vashishtha, and of the tantra vidyas taught by him, Bhagavan Shri Ram has been victorious. Although all of this is leela alone, the speaker says — had they wished, Hanuman ji, Bhagavan Shiva, or any such mahashakti could comfortably have slain Ravana; they could have done it. But all this was leela, for the sake of human beings. Even so, we should all know that this is not a learning we can take from the Ramayana alone. When you study the tantra granths, you will obtain the information of a great many things, and this is one of them.

Where does Tara's beej turn up in other sadhanas?

Wherever a jata-related siddhi is performed, the contribution of Bhagavati Tara is the most important of all, and it is her siddhis and her mantras that are used. When you perform the prayoga of Chaur Ganapati and the like connected with some guru parampara, or are doing the sadhana of one of your Mahavidyas, or do japa of Kurukulla mantras — among the many mantras you will find there, the beej mantra connected with the jata will be the beej mantra of Bhagavati Tara alone.

So whenever any siddhi connected with the jata is performed, the contribution of Bhagavati Tara in it is the most important of all. Her siddhis and her mantras are what is used. When you perform the prayoga of Chaur Ganapati and the like, connected with some guru parampara; or are performing the sadhana of one of your Mahavidyass and something connected with it; or when you do the japa of Kurukulla mantras and so on — then too, among the very many mantras you will find in it, the beej mantra that is connected with the jata will be the beej mantra of Bhagavati Tara alone.

Is Bhagavati Tara present in Kamakhya's upasana too?

Yes. If you go to perform upasana connected with Bhagavati Kamakhya, then from the Ekakshari onward as you begin to advance, if you are going in krama — although Bhagavati Kamakhya does not come within the Krama Vidya, being a svatantra vidya — Bhagavati Tara is somewhere fully included in those too. The form of Kamakhya is held to include three mahashaktis; even so, by various granths Tara is chiefly contained within her.

If you go to perform upasana connected with Bhagavati Kamakhya, then in it too, from the Ekakshari onward, when you begin to advance — if you are going in krama, although Bhagavati Kamakhya does not come within the Krama Vidya, she being a svatantra vidya — in those too there is somewhere the complete inclusion of Bhagavati Tara. In the form of Bhagavati Kamakhya the inclusion of three mahashaktis has in any case been held. Even so, according to different granths, Bhagavati Tara too remains contained within her in a chief manner. So the contribution of Bhagavati Tara is very great.

The Vishwa Virat darshan Krishna granted is held to have been shown by use of Bhagavati Tara's vidyas, Nara and Narayana standing as Krishna and Arjuna.

If it is looked at in that way, then in the avatar of Bhagavan Shri Krishna also — the darshan of the Vishwa Virat Swaroop that was caused to be had by Bhagavan Shri Krishna, in that too it has been held that he displayed that Vishwa Virat form of his by making use of the vidyas of Bhagavati Tara. Somewhere you will find it to read that it was Nara and Narayana who were present in the forms of Bhagavan Shri Krishna and Arjuna.

Ma Bhagavati — if it is looked at in that way, the speaker says, then in the avatar of Bhagavan Shri Krishna too, the darshan of the Vishwa Virat Swaroop that was caused to be had by Bhagavan Shri Krishna: in that too it has been held that he displayed that Vishwa Virat form of his by employing the vidyas of Bhagavati Tara. Somewhere you will find it to see and to read that it was Nara and Narayana who were present in the forms of Bhagavan Shri Krishna and Arjuna.

Tantra holds Tara's shakti contained in Krishna's mor pankh, always worn on his head — which the speaker marks as heard, not asserted on his own authority.

That in the kshetra of tantra it has been held that the shakti of Bhagavati Tara remains contained within his mor pankh, and that he always wore it upon his head. The speaker marks this explicitly as something he cannot say with authority — it is what he has heard, from scholars of this kind, in some portion of the upadesh concerning Bhagavati Tara.

It was he who was the muni Narayana, who had taken the form of Bhagavan Shri Krishna; and it was only after obtaining the grace of Bhagavati Tara — at the time of his gurukul, at the time of tapasya, when he had attained that siddhi — that he became capable of holding this thing. On the mor pankh that is upon the crown of Bhagavan Shri Krishna, the speaker says, you should all certainly know that in the kshetra of tantra this has been held. This we cannot say with authoritativeness, he adds. It is what we have heard: by scholars of this kind, in some portion of the upadesh and the rest concerning Bhagavati Tara, it has been said that within his mor pankh the shakti of Bhagavati Tara is held to remain contained, and that he always used to wear it upon his head.

Who, then, should meditate on Bhagavati Tara?

All of them. In this manner Bhagavati Tara, becoming the ally of the many avatars of Bhagavan Narayana, has stood alongside them with her shaktis and has kept granting victory. Therefore whether you are Shakta, Shaiva or Vaishnava, you should all certainly meditate on Bhagavati Tara.

In this manner Bhagavati Tara, in the many avatars of Bhagavan Narayana as well, becoming their ally, has stood together with them and with their shaktis, and has kept granting victory. Therefore, whether you are Shakta, Shaiva or Vaishnava, you should all certainly perform the dhyan of Bhagavati Tara. In the form of a Bhagavati Mahavidya, she is capable of destroying even the fiercest of enemies and calamities also; she holds the capability and she does it — if this surrender be kept.

Must Bhagavati Tara be worshipped only by Vamachara?

It is not necessary that you perform the pujan of Bhagavati only by the Vamachara vidhi. What some people say wholly — that you cannot perform her pujan at home — that thing is right; but it cannot be said that her pujan will take place only and only by the Vamachara vidhi. To brush it aside altogether, that no, her pujan cannot happen at all by the Dakshinachara vidhi, is wrong to say.

It is not necessary that you perform the pujan of Bhagavati only by the Vamachara vidhi. What is said by some people in a wholesale way — that you cannot perform her pujan at home — that thing is right, the speaker allows. But it cannot be said that her pujan will take place only and only by the Vamachara vidhi. To brush it aside in one stroke, that no, her pujan cannot happen at all by the Dakshinachara vidhi — saying that is wrong. See how it can happen, and where it can happen.

What is Vamachara actually prescribed for?

The Vamachara vidhi has been prescribed for siddhi, not for pujan. For those people who want to perform siddhi, who want by taking mantra upadesh to obtain the grace of Bhagavati Tara and to perfect her shaktis, it is necessary. For those people who want to perform the ordinary seva and puja of Bhagavati and to obtain Mai's grace, it is not necessary in that way.

The Vamachara vidhi has been spoken of for siddhi. It has not been spoken of for pujan. Those people who want to perform siddhi, who by taking mantra upadesh want to obtain the grace of Bhagavati Tara, who want to perfect her shaktis — for them it is necessary. Those people who want to perform the ordinary seva and puja of Bhagavati, who want to obtain Mai's grace — for them it is not necessary in that way.

Pressed strictly, the rule would bar Chhinnamastika, Tara, Tripur Bhairavi and Dhumavati — and Baglamukhi too sits upon a shavasan; no one could then worship at home.

To a place its holders do not intend. On that reckoning, Bhagavati Chhinnamastika, Bhagavati Tara, Bhagavati Tripur Bhairavi, Bhagavati Dhumavati — and go a little further and, although you may say freely that Bhagavati Baglamukhi is in some kula, you should know that Bhagavati Baglamukhi too sits upon a shavasan. So how is anyone to perform pujan at home?

When people tell it by that reckoning, the speaker says, then it takes in Bhagavati Chhinnamastika, Bhagavati Tara, Bhagavati Tripura Bhairavi, Bhagavati Dhumavati. And go a little further ahead: you may say freely enough that Bhagavati Baglamukhi is in some kula — but you should also know this, that Bhagavati Baglamukhi too sits upon a shavasan alone. So how is anyone to perform pujan at home? She will be held as an anga vidya of Shri Vidya, as an anga vidya of Bhagavati Tripurasundari. But even so, in the krama of the svatantra vidya, she too sits upon a shavasan — then her pujan too cannot happen.

Seva and puja by the Dakshinachara vidhi are open, but an anushthan of Bhagavati Tara and the japa of her mantras want a guru adesh.

It cannot be said in a wholesale way — you can do seva and puja by the Dakshinachara vidhi. But if you are performing an anushthan of Bhagavati Tara, then there should be a guru adesh in the matter: the most particular anushthan and the japa of her mantras you cannot do at home with freedom, freely of your own accord. For that an adesh is wanted.

So it cannot be said in a wholesale way, the speaker concludes — but by the Dakshinachara vidhi you can perform seva and puja. If you are performing an anushthan and the like of Bhagavati Tara, then there ought to be a guru adesh and the rest in it. The most particular anushthan, the japa of her mantras: at home you cannot do these with freedom, freely of your own accord. For that an adesh is wanted.

Living around Tarapith, Kamakhya or a Shakti Peeth, or holding such a shakti in one's kula parampara, one need ask no one — but neither preach it to another.

Yes. If you live around Tarapith, or around the Kamakhya peeth, or your region is around a Shakti Peeth — or if in your parampara, in your kula parampara, Bhagavati Tara, Bhagavati Chhinnamastika, Bhagavati Dhumavati or any shakti of this kind stands worshipped — then there you have no need to ask anything of anyone. But for somebody else to begin doing it on seeing you, or for you to preach to another that we are doing it so you do it too, is wrong.

Yes, the speaker says: if you are one living around Tarapith, one living around the Kamakhya peeth, if your region is the region around a Shakti Peeth — then there, according to your own parampara; or if in your parampara, in your Kul Shakti parampara, Bhagavati Tara, Bhagavati Chhinnamastika, Bhagavati Dhumavati or some shakti of this kind is one who stands worshipped in the kula parampara — then there you have no need at all to ask anything of anyone. But that some other person should begin doing it on seeing you, or that you should preach to some other that we are doing it, so you do it too — this is wrong.

Why is somebody else's practice not a warrant for yours?

Because varna and dharma and desha and kaal all have their greatness in all of this. Somebody says that we perform the pujan of Tara or Chhinnamastika at home, and not from today but for ten years — and you become greatly agitated by it and begin doing it as well. Then at least see whose kula parampara that is, who stands worshipped in their house, and which other people before them in their house were the ones who performed her puja.

Varna and dharma, and desha and kaal — all of these carry their greatness in all of this. Some person says that we perform the pujan of Tara or of Bhagavati Chhinnamastika at home, and not from today, we have been doing it for ten years. And you become greatly agitated by it, and you too begin doing it. Then you should at least look at this: whose kula parampara is theirs, who stands worshipped in their house, and which other people there were in their house before them who performed her puja.

They will not tell you which panth initiated them or which sadhanas they did — only that they do it, so you should too.

From which panth and sampradaya they stand initiated, and which sadhanas they performed — they will hardly tell you everything. They will only say that we do it, so you do it too, nothing happens, these people lie. And then difficulty follows. Where a thing is to be forbidden, people do not forbid it; where it is not to be forbidden, they forbid that thing.

From which panth, from which sampradaya are they initiated; which sadhanas did they perform — will they tell you everything? They will only say this much: that we do it, you do it too, nothing happens, these people lie. And then difficulty follows. Where a thing is to be forbidden, people do not forbid it; and where a thing is not to be forbidden, that thing they forbid. So one should do a thing only after knowing it, hearing it and understanding it.

Whoever cannot join an anushthan elsewhere should do at home, for three days and to capacity, whatever has been described.

Those who are not performing an anushthan at a temple, or cannot or do not wish to have it done through the tantra family, should at the very least do at home for three days whatever has been told — as much as they can, according to their capacity. Protect yourself and your family; stay safe.

Those people who are not performing the anushthan and the rest at a temple, or cannot have it done through their own family, the tantra family, or do not wish to have it done — let them at the very least do at home, for three days, whatever has been told, whatever they can, according to whatever their capability is. Protect yourself and your family. Stay safe.