The Ashtottar Shatnam as the First Sadhana — Mantra Selection, the Guru-Ganpati-Bhairav Order, and the Nakshatra Nyasa

The subject is being placed before everybody today, the speaker says, because of the new sadhaks who arrive, and because of the confusion that stands spread in the path of sadhana. That confusion is this: that until we perform some specific work, until we do japa of some specific mantras, the fulfilment of our desires is perhaps not possible for us. This kind of line of thought stays in the minds of those who are new sadhaks, or who cannot obtain proper guidance through any medium.

Everyone is acquainted with the glory of the Bhagavan naam, the speaker says — through satsang and the like, through elders, through saints. But in the field of tantra it has been said that here, if you perform Shatkarma especially, moksha is possible through tantra; spiritual advancement is possible through tantra; the unobtained object can be obtained by this path. A great deal can be done. There is capability in it. Whether there is capability in you — that you have to see for yourself.

But when we come into this kshetra, the speaker says, so many varieties are seen, in profuse quantity. Seeing them, somewhere or other the heart feels that we do not know what thing we should take up and go forward with. Then we search among them for some such object to be obtained by us, some such sadhana, some such mantra, by which benefit may be obtained by us as swiftly and as soon as possible.

As an example, the speaker says: if a person wants the obtaining of Lakshmi, that our obtaining of Lakshmi should happen as swiftly and as soon as possible, then it will be Swarnakarshan Bhairav or Akash Bhairav — prakat ho swarna dehi dehi swarna pradane praday — mantras of this kind. Mahalakshmi Asuri Lakshmi dhanam dehi dehi, mantras of this kind. And if they go into Bhagavati Baglamukhi, then in those the direct use of the Mandar vidya. And they become so attracted by it that they want to do those very mantras. How it is to be done, what is to be done — that is a matter of its own subject.

In exactly the same manner, the speaker says, when we become afflicted by enemies and the rest, when we become afflicted by abhicharik activity, then this thing comes into our mind. That if we do japa of however many ugra mantras there are, as much as possible, if we do their anushthan and so on, then freedom from the enemy will be obtained by us, or the enemy will obtain punishment in the proper manner.

In which we see mantras like this, the speaker says — the Brahmastra mala mantra, the Pratyangira mantra, in which words of this kind are used against the enemy: dah dah pach pach math math han han, dagdha dagdha. Then it feels to one that there is peace — that is, we get peace in the mind, that yes, mantras of this kind, such words have been selected in this. It is a yogatmak mantra. Harm will certainly reach the enemy from this. And very many times, in this whirl, our own harm happens.

Why do we come again and again into the field of beginner sadhana, the speaker asks — because, brother, as he says again and again, our work is to take you up to a certain level, saving you along the way. By selecting the right mantra in the right way. Because this is such a field, and through the medium by which we are now speaking and telling, in this we are not knowing anyone — that, brother, in what manner do you conduct your living.

And in the present time, the speaker says, if you speak of moving with rule and nishtha — that this is the rule, and according to this rule, according to jati, according to varna, according to dharma, you are to use or not to use mantras of this kind — If you make very many rules and policies, then the next man will say that he will not even do it. The matter will simply become that plain. He will not do it. So it is better that what is fit for everybody, what everyone can do, that be told; do that, and let benefit come from it.

The 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. of any Mahashakti, the speaker says. In whatever circumstance you may be, whatever your troubles may be, when you go into the beginning of any sadhana, it is from the Ashtottar Shatnam alone that it should be done. Even if it is chiefly Bhagavati whose sadhana you want to do.

We speak again and again, the speaker says, that whenever new sadhaks go to do sadhana, when they begin — if they can do guru sadhana, then guru sadhana is the very best. If there is no Guru at all, then get the analysis of your janm kundali done by any jyotishi. Tell any jyotishi that, looking at my birth chart, tell me in this way.

If your shraddha is in some particular form, the speaker says — as our shraddha is that we keep shraddha in Shiva ji — then close your eyes and describe that great Bhagavan in the form of the guru. Accepting him, by vidhi vidhan, and if you want, the deeksha vidhi has also been given on the channel — accept him in the guru form by that Dev Deeksha vidhan.

These things that are spread about, the speaker says — that you have made Shiva ji your guru, but that Shiva ji should make you his disciple, that he can bind you in such and such a manner. Why will he not accept, brother? You who are giving DeekshaFormal initiation into a mantra or spiritual practice by a competent Guru. to someone, calling them and saying, give 51,000 rupees and then we will give you deeksha. What is the guarantee of that — where will your deeksha, this money-deeksha, come from?

The obtaining of a guru — the guru we need in the panchbhutatmak form, in the laukik form — such a guru should be, the speaker says, that with him there is knowledge to quiet the eagerness that is ours, and time as well, and capability as well. And when such gurus are not found, and you make a guru only for the purpose of obtaining wealth, honour, fame or siddhi — it is in exactly this that you are deceived, that you are cheated. Make a margdarshak. Do sadhanas under someone's guidance. Make those who have become vimukta your guru. The meaning of making a guru is that only when you have to do kriyatmak things should you make a guru. On the guru he has already spoken at length in a live — Aao Mitra Laltein Lekar Guru Khojte — and he asks that it be listened to, because not everyone will have heard it, and it clears the concept of when and where the need for a guru arises.

There is a whole vidhi vidhan for it, the speaker says. If you do become initiated by someone, after that you begin to become troubled — as, for instance, phone calls came for two or three days. He says he will speak by naming names, not the sadhu but those by whom the deeksha of those people was done.

Those who were at one time very much in discussion with regard to Shri Vidya — Avadhoot Shivanand ji Maharaj, the speaker says. Today it has been said by some disciple of his, and it had been said earlier too: that Avadhoot Shivanand Maharaj is saying that Radha does not exist, that Radha does not exist at all. And they are singing hallelujah. He says he did not have that much information about all this; when they told him, he searched. His point to the listener is this: you, having heard his Shri Vidya, having heard the pravachan upon it, became impressed, and it felt to you that yes, this eagerness for knowledge awakening within you, this chaitanyata coming, this person can supply it in the right manner and can satisfy you, and that he should be made guru — but when such acts take place there, you will become fallen from the path. Your mind will not accept it; and even in leaving you will feel afraid of becoming a guru-drohi by leaving somebody in such a state.

One person's phone had come earlier concerning that very figure, the speaker says. He said that his charges are going so high in the present time that an ordinary person cannot afford them at all. How are we to go to his shivirs, how are we to obtain knowledge? Charges for the obtaining of knowledge, the speaker repeats. A person wants to leave a foreign country and come and settle in a pure bhoomi like Bharat. People search for a place in tirth kshetras, that somehow our Bhagavan may do some such kripa that we settle down here. That Maharaj ji has left here and settled down in America. So one should have one's own good sense. Bhagavati has given at least some medha shakti; the sense of good and bad, of proper and improper, will certainly be within you. Understand at least this much of what is going on.

It is for this reason that we speak, the speaker says, and speak again and again: brother, from wherever something good is being obtained — and if something good is being obtained to you from us as well — take it. There is no need at all to speak love, hatred, abuse or anything good about us. Whatever good is being obtained from us, whatever seems so, take it. Say bhaiya, say guruji, say bhai, say beta, say babu, say sona — say whatever you have to say, and go out having done your work. There is no hanging about here.

Because when you fix hope and expectation upon someone, the speaker says, then the next person — who knows, tomorrow my own buddhi too may become deluded. It may feel to you that he is speaking what is improper. We ourselves, tomorrow, who knows, Bhagavati may corrupt the buddhi and we may start singing hallelujah. Then all the effort that has been made will be corrupted, will it not. Therefore keep attachment with anyone directly only to the extent that it feels right to you. To keep the bhav of samarpan is right; but where it feels to you that something wrong is going on, then start moving away and cutting away from there.

Look at the lives of however many divine saints there have been, however many divine munis, however many such divine gurus — and look at the lives of the disciples who came after them, the speaker says. Look at Shri Ramakrishna Paramahansa ji Maharaj's life, look at his sadhanas, look at his capability, and at the present time look at what is running in his name, the Ramakrishna Mission, and the things that happen in it. The difference of earth and sky will be visible to you. It will feel to you that no, how can it be like this. There are many such things that do not seem exactly the same. There are good things in it, no doubt, but there are many things that will feel to you — how can it be like that there. Because Christianity has come there, he says. Now Krishna ji is decorated there like Santa Claus. Bhagavati too is decorated, decorated like Mother Mary. At Belur Math such processes happen on the night of the 25th of December that on seeing them it will feel to you that this is not sarva dharma sambhav, this is somewhere or other the decay of our own Sanatan.

Many such things happen, the speaker says, so keep your chaitanyata intact. However many conspiracies against Sanatan are shown, either by sweetness or by force, make the effort to save yourself from them. One is not to drown in that for any reason. So first of all, when you search for some guru, you are to search with chaitanyata. No — wait. Do not be troubled for a guru, that how will I get a guru. When our tapobal and the rising of our Punya happens, he says he is speaking entirely clearly, gurus will be obtained. Not one — several gurus will be obtained.

In our own life, the speaker says, we met such sadhaks that we made them guru. Later — it is not that we have had only one guru. We ourselves did not have one guru. Our own foremost Sadguru ji Maharaj has become brahmaleen. But even after his going, by his very kripa, and by the mantras of the ritvijs granted by him — by japa of the mantras of all of them, because a physical guru had to be reached for kriyatmak subjects, and so that the obtaining of a guru be accomplished, by their mantra japa, as much anushthan of them as could be managed, Ajapa Jap and the rest — By that, such gurus were obtained of whom you cannot say that there is any lack of capability in them. What you may call jadu-tona, that yes, what capability can there be in the medium of jadu-tona, what sort of things can happen — but display, never. Only knowledge alone.

And such gurus were also obtained, the speaker says, who keep the full information about the vidyas of which we hear and know. Yes — however much yogyata there will be within us, in that proportion they tell. We cannot say that they go about making display. The choosing and selection is one's own. If, while walking on some sadhana path, in the course of walking they had for some reason to go somewhere, or left it, saying that we cannot walk further — then by them itself some such things were told, that after so much time such an obtaining will come to you. And that thing bore fruit. Such things exist in the present too. This is my own personal life's experience, he says; we see it. And those who are said to be free of maya and the rest — are there such people even now? There absolutely are; but they move about according to their own wish, and give deeksha and so on to whomever they wish according to their own will. And the biggest thing is that they will tell you to become just like that as well.

That is, they will not say to you what you people say, the speaker notes — why do you not come in front, why do you not come in front. The first thing is this: one is not to come in front. The day it feels to you that you have to come in front and make your name and fame, that all these things have to be done, that you have to show and tell yourself completely — then the desire for honour and praise has arisen in you, all these things have come into your mind, and you will not be able to do sadhana.

If ten people are listening to your words today, tomorrow a hundred, then a thousand people will listen — because benefit will come from it, because you are telling correct things, the speaker says. So benefit will come, and people will run behind you, and then if tomorrow, deluded by maya, you do some wrong act, speak some wrong thing, people will take that as correct too. Because they are blind followers. So: do not be troubled for a guru. Punya is to be increased.

The second thing, the speaker says, is that after the guru, which stotra and stuti in the guru is to be done, one that is ordinary. There is the Guru Paduka Stotram — do its path. Or else the Guru Brahma Guru Vishnu stotra and the rest, and the dhyan mantra of the Guru Gita and so on — do the path of those.

After this, Ganpati sadhana, the speaker says. In Ganpati sadhana we speak again and again that the sadhana which is of the first rank in life cannot happen at all without completing Ganesha sadhana. If you will not do Ganpati sadhana, then in whatever sadhana comes further, obstruction and hindrance is bound to come, bound to come. Even going to the very last stage, obstruction and hindrance will come. Therefore Ganpati sadhana is extremely necessary.

Now in that too people are troubled, the speaker says. In that they will now go into: which Ganpati is to be done? Is Ucchhishta Ganpati to be done. Is Matang Ganpati to be done. Is Haridra Ganpati to be done. There are very many forms of Ganpati ji. Now which Ganpati ji of them are we to do? None at all — take it up in the ordinary way.

Take it up in the ordinary way, the speaker says: either do the sadhana of the ashta-vinayaka, which has been given on the channel. If you cannot do that, then continue the sadhana of the Sankat Nashan Stotra for six months. Do not do it for two or four days. What will happen in six months is that whatever your material desires are, the buddhi that should arise within you for them, the thoughts that should be produced within you, the behaviour that should be in your speech and in your conduct — all that practicality somewhere or other begins to be produced within you. Whether it be for the purpose of a material desire or for the purpose of a spiritual one, Ganpati does kripa.

Bodybuilders do a great deal of bodybuilding, the speaker says — they labour for hours and hours in the gym, make six packs, wring out the muscles entirely. Astonishing. Can every one of them do sadhana as you do? Meditation they will do; nowadays in modernity a separate kind of dhyan has been made, everything is fine. But as you are doing mantra japa, sitting — will even five minutes of that japa be possible? That capability is a thing of its own kind. In the negative environment where you go and sit and do it, will it be possible there? It is not possible. It is possible for a sadhak. If you are giving yourself even five minutes to Bhagavan, if you are doing japa of some mantra even for five minutes wholly one-pointedly, if you are doing even one mala, then know that it is dev kripa. It is not possible for everybody.

Therefore first of all Ganpati, the speaker says, who should control the Muladhara, should set it right. However many impurities there will be in your body, from that very place those things will begin their nivritti. Whether you do the path once, do it eight times, do it 21 times, do it 27 times. Second — this thing was after the guru: Ganpati.

After that, for the protection of the house and family, the speaker says: tantra, abhichar and the like have become a certain category of process, and for the destruction of that. And for the doshas that have been formed at some time, known and unknown. Strange kinds of dosha get formed. They get formed knowingly and unknowingly. For the nivritti of all those doshas, do the anushthan of Bhairav ji, of Batuk Bhairava ji, in the house. Everyone should certainly do the seva puja of Batuk Bhairav ji. Any kind of obstruction that will have become stuck, that is not moving at all, goes away merely by the sadhana of Batuk Bhairav ji. Many kinds of sins are destroyed.

When the sadhana of guru, Ganpati and Bhairav ji becomes complete, the speaker says, thereafter go on, taking your own ishta aradhya. Now whom do you want to proceed with? For example, let us suppose you are proceeding with Mahavidyas Mahakali. Then now which first sadhana of Mahakali will you do? It begins from right here: first of all do her sadhana of the Ashtottar Shatnam.

Now in the Ashtottar Shatnam too there are very many Ashtottar Shatnams, the speaker says. Read the phalashruti first of all. The purva pithika — that is, things will have been told and shown at the beginning: that yes, Bhairav ji asked, or Maa Bhairavi asked, which is that means by which creatures in the Kalikaal will be able to become liberated with ease. All these things are given in the purva pithika. Then Bhairav ji tells that if any human being does nitya path of these 108 names of Bhagavati Kali, then all kinds of siddhis become available to him very easily. That is the purva pithika. Do its path first and see what is being said. Then after the 108 names, see what the phalashruti is — that if its path is done, then what and what will be obtained to you.

If this thing is written in it anywhere, the speaker says — that the path of this stotra should not be done by one who is adikshit, that it should not be given to him; That if any person is adikshit and does its path, then his death will happen by the stroke of a weapon, a state of apghat will come about — Brother, do not do that one. If you are not initiated in any parampara, then leave it.

In the rarest condition, where the situation is very bad, it is there for a Kavach and the like, the speaker says. In that, as for instance, if you have also performed the Dev Deeksha vidhan, and from the heart you have accepted, as with Bhagavan Dattatreya, someone in the guru form, and have made yourself initiated by vidhi vidhan through the Dev Deeksha vidhan — then too the dosha will not attach. That will pass. Bhagavan Datta is smritigamita; keep a very unshakeable faith in him, know it. He is a mahayogi endowed with the param tattva. He absolutely does raksha and comes and goes in a moment. So if you have made him guru, or are of that kind of Dev Deeksha vidhan, then you can do it. But if you have not done it at all, then leave it. Then look at another one.

Our birth that has taken place has taken place among these very 27 NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window. and four charans, the speaker says. The beads that there are of the mala are also 108. The names too are 108. The science behind this has been told: 27 nakshatras, four charans, equal to 108. However much karmakand we will have done to this day — good, bad, sin, merit — all that is among the four charans of these very 27 nakshatras. Their nivritti too will happen from these very 108. Behind every name there is some science or other. What has been propounded by the rishis and munis, the lay that has been made, the chhand that has been made — the maximum of what we recite is in the anushtup chhand. In that chhand there has been some such speciality that when the rishis and munis set it in rhythm according to their own reckoning, and when we do its path, then by that however many karmas of ours there are, the sanchit karma, the sin karma, on account of which prarabdha was composed — that decays, that moves away. And when that moves away, then your punya becomes manifest.

So the single most positive thing about the Ashtottar Shatnam is this, the speaker says: that anybody at all can do it. Only the phalashruti has to be seen. Ordinarily, at the maximum, you do not get this thing in an Ashtottar Shatnam. You get it in the hriday and the rest, in the kavach and the rest.

So the satnam of your own ishta aradhya — how many times: at least until it becomes 11,000, that is, until 11,000 paths are complete in full, until then you should do it, the speaker says. Whether you are taking one and the same name 108 times, or are taking the 108 different names of your ishta aradhya. From both, the proper fruit will be obtained by you.

But when you do mala japa, the speaker says, then its rule comes into being. How you are to do the japa; what the vidhi vidhan will be; whether Nyasa is to be done in it or not; how the Viniyoga will happen; how many kinds of nyasa there will be; after doing the nyasa, which rules you have to follow. If you do not have this information, then go into the Ashtottar Shatnam.

Now in the Ashtottar Shatnam too there is viniyoga and nyasa, the speaker says. Women should do the viniyoga. If there are brihad vidhis of nyasa and the like, then it should not be done. In any case women should do only the viniyoga without doing nyasa. Among men, those who do not wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. should also ordinarily not do the process of nyasa and the like. If there is a brihad vidhi, some anushthan of that sort, then do not. Ordinarily they can do it, but if you follow the vidhi and niyam and the rest, then it is much better. And after that, go on and begin the path.

Know that by the mere effect of the Ashtottar Shatnam, when you begin to do its path, the speaker says — First of all, up to 11,000 paths keep only this SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.: that this path become siddha. That the kripa of the devata whose you are doing it be obtained; that the kripa be obtained by you as swiftly and as soon as possible.

When you complete doing this much, the speaker says — let us suppose you did this path for six months. The path too became siddha, the kripa too was obtained, and paths too will open for your advancement. After that, even if you have some material desire, then take the sankalp: that for such and such a work we take the sankalp of doing 1,100 paths of this Ashtottar Shatnam within 11 days. Then that became its prayoga vidhi.

In between, according to the day of your own ishta aradhya, the speaker says — as with Bhagavati Durga, on the days of Ashtami, Chaturdashi, Amavasya, Poornima and the rest — go on doing Havan too. Keep the monthly havan fixed. Life will change within the space of a year, if you will do this thing continuously.

But if you do it only like a robot, the speaker says, then this too is not going to bear fruit. The kriyatmak side of tantra is in the shatkarma. This that you are doing is siddhi karma. In siddhi karma you will have to keep samarpan in a complete manner, will have to keep faith, will have to keep shraddha. If you do not keep it, and merely perform like a robot, it is not going to be complete. The effect too will be obtained in that same proportion. It will not go entirely to waste like that, but in the sense of what should be obtained to the letter, in that proportion it will not be got. These things should be done while following the basic rules that there are.

From this, many and many kinds of benefit are obtained to you, the speaker says. For the purpose of raksha, complete raksha will be obtained by you. If there is any kind of lack — there is a lack of wealth and grain in the house — its obtaining; and for the purpose of rin dosha, that too will be obtained.

Where there is the presence of disease, the speaker says, and in that too there is the obstruction of Abhichara and the like — Because it is according to the 27 nakshatras and four charans themselves that there are separate limbs in the body. It is their influence that lies upon our shatchakra as well. So merely by the continual japping of these 108 names, the body begins to become protected in every kind of way.

And one greatest positive thing is this, the speaker says: that you can do the path of the Ashtottar Shatnam and the rest at the time of puja. After that too, without the purva pithika, phalashruti, nyasa and the rest, you can do the path of what is the mool path even thousands of times in the day, if you wish. For that too there is no restriction of any kind.

If you are doing the Ashtottar Shatnam of Bhagavan Shri Ram, are doing Durga ji's, are doing Bhagavan Krishna's, are doing Maa Adya's, are doing Maa Dakshina Kali's, are doing Maa Kalika's — are doing anybody's at all, the speaker says. Once the Ashtottar Shatnam has become memorised by you, then in the day, whenever, you can do its japa like ajapa jap. Within your mind these names can be kept running every moment. When you begin to do it in this manner, then this goes up to that level of chaitanyata where, merely by your thinking, very many works begin to be accomplished.

That then is their glory, the speaker says — in what manner we should do what, and what will be obtained. A new sadhak should always do the beginning like this. Guru, Ganesha, Bhairav, then the japa, by vidhi vidhan, of the stotra and satnam and the rest of one's own ishta aradhya. After that their prayoga and the like; and when this becomes complete, then the further vidhi vidhan should be done.

In all these entire processes, the speaker says, the need of a guru does not fall upon you anywhere. It is not so in any place that we have the need to be initiated by a guru in order to do the pujan of Ganpati ji, to do the Sankat Nashan and the rest. Or that only when a guru gives it to us will we then do it. According to the desh, kaal and circumstance of the present day, these things are not for that.

The specific mantras that there are — Gayatri and the like, the vaidik mantras and the like, in which very particular attention has to be kept upon the uccharan, in which the vidhi vidhan has to be followed — for that it is necessary for you, the speaker says. Otherwise, for the pauranik and tantrokta mantras and the rest, leaving out something in the pranav and so on, do them if you wish. Do them according to your capacity. Staying by rule, if you will do that much within a limit of what is being told, then benefit will certainly be obtained by you. And from that itself the rising of punya will happen; then, further on, the obtaining of all these things for the brihad vidhis will come to you.

We tell you one specific subject connected with Marana Prayoga and the like, the speaker says. When some person, some tantric, performs maran karma upon somebody, especially, then — as some astra mantra and the like is used — In the same manner, in the ordinary bhagat kind, there was muthkarni, there was the running of the handi; in prayogas of this kind there was the sending of milan. Doing all this, an attempt is made for somebody's death.

So in such processes, when some Preta or Pishach shakti, or the specific shaktis of the Veer category, are projected, the speaker says — Then this possibility exists: that sometimes the opposite party, the enemy — that is, some tantric is working upon somebody, and the one upon whom he is working is the enemy for him — That one may also have knowledge with him, or some devata may be capable in protecting him, or he may have perfected some siddhi, or the kripa of a devata may be with him, or his guru may be of such a kind as will return your abhichar. Will return the maran karma and the rest that are being done.

So in the course of returning there are two things, the speaker says. Whenever this thing is run, is projected, and the person opposite returns it, then in the maximum of cases this happens, this is spoken of more and more: that when the abhichar comes back, its vega will remain increased twofold over what it was before. And if you do not know the vidhi of upsanhar and raksha, or you make a blunder there, then your loss of life is certain. Because you have run it; if you do not know its kavach and the rest, do not know its shield, do not know its cut either, and it has fallen back upon you in reverse — then your destruction is fixed there.

In such a state, the speaker says, it has been said that if there be no remedy with you, if you have made some such mistake — Very often it also happens out of overconfidence. It feels that the man opposite is hardly a very knowledgeable person. Run it upon him. Now from that side the counterstroke has come, and that too with double vega.

Now in this, when we do the prakshepan — that is, when people perform the process of maran, the speaker says — According to their devata, and according to the ten doors that are in our body, this stands determined: in which region, in which region, its effect will fall upon the enemy opposite. Maran karma too does not happen from one region alone.

Sometimes you will see the effect fall on the rom kupas, the speaker says. First of all skin allergy will begin to occur in the body. The skin allergy is not getting cured at all; it stays for a very long time. This is being done very slowly, gradually. And when it begins to spoil your skin, then some such prakshepan of maran tantra will happen that will be its very last stroke. There will be some tremendous disease in your body; no chance even to steady yourself will be got. Within two, four, ten days it is finished — it is his own timing, in how many days the enemy will be finished.

After this, the second process is this, the speaker says: the ten doors that are seen — among the ten doors, in which door the effect is being placed first. In this, the regions of the greatest effect are our pitta, our Manipurak chakra. It is upon the Manipurak chakra itself that the effect of any tantra falls first of all.

The Manipurak chakra, which is our naabhi, the speaker says — since the base of our birth, of our coming into being, from where everything is obtained to us, is the Manipurak. Our sushumna nadi begins from the Manipurak itself. And it is upon that that the effect falls first of all. Whenever the prakshepan of anything happens, it is there in the greatest measure.

And when the effect falls there, the speaker says, then the first thing is the throwing of heat in the body. Excessive energy — first the energy will increase. After that, whatever disease is to be produced is produced, and the person is finished. If he has no protective system, then it is finished. In exactly the same way, when the abhichar is returned and its vega becomes doubled, then upon the person opposite who did the prakshepan it will give that effect at exactly that same place. If he did not do the upsanhar vidhi in time, then his death is certain.

At such a time it has been said, the speaker says, that first of all, whichever ishta aradhya you do the seva puja of, begin without delay the japa of his stotra and satnam. The japa of the Ashtottar Shatnam should not stop. If you have perfected a naam japa mantra, then the mantra; if not, then the Ashtottar Shatnam has very great glory.

Those who do maran karma and the like — see, the speaker says, those who do all these things a great deal keep the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. and satnam entirely memorised. They will go on doing it constantly. They will keep the mala mantra and the rest entirely memorised. Sahasranamavali, sahasra mala mantra, sat mala mantra, however much there is — the whole of their own ishta aradhya's; if they are doing Bhairav ji's, then Bhairav ji's, or Bhagavati Bhairavi's — they keep the whole thing entirely memorised and go on japping it rapidly. Because they know that at any moment anyone may return it. Those people who are in this very thing professionally — they will sit anywhere, and theirs will keep going on.

Because in order to perform the vidhi of upsanhar, the speaker says, your entire body should be altogether ready, should be shuddha. Now suppose somebody is travelling in a train. He had done the abhichar yesterday. Today he has set off without a care. The person opposite has now reversed it within 24 hours. Now he is going from here without a care, leaving his own tantra kshetra, going somewhere else. He is on a train, or somewhere of the sort where you cannot maintain purity in a complete manner. It is not possible that purity be kept fully.

In such a state, what will you do, the speaker asks. At that time which upsanhar vidhi will you perform there? Only naam japa. Now in naam japa too, why is the Ashtottar Shatnam so very sharp — because the whole system of the Ashtottar Shatnam, as was told at the beginning, its whole vidhan according to the chhand, or according to whichever rishi set it in whichever tantra, has been set according to the 27 nakshatras and four charans.

When you go to do brihad nyasa — such texts of tantra, if you ever obtain them, the speaker says. What is available in the present time is not found in that manner in the bhasha tika. Yes, from Chaukhamba, or the Sanskrit university that there is, or something of that sort of yours in Kashi — he says he cannot recall it properly — from their place some books connected with tantra are published wholly in Sanskrit. They remain in complete Sanskrit. In those you will get this vidhi vidhan, but there is no bhasha tika of it, so you will have to make out the meaning, if you do not find a competent acharya of that sort. They explain it in the proper manner, because they keep the mool, the mool tika; those people do not make tika. They keep only the mool subject of Sanskrit, straight.

In those, all these things are told, the speaker says: that when we do the full brihad vidhi of the Ashtottar Shatnam as well, then in the brihad vidhi there is a nyasa of each single name. How is the nyasa done? According to your lagna kundali — in which nakshatra your birth took place, which nakshatra is formed for you, and in which charan of that nakshatra it is. Beginning from that charan, the 27 nakshatras are written in sequence. And then there, this thing will be counted: in which nakshatra, of which charan, in that charan, which name is coming.

For example, ordinarily, if we suppose, the speaker says, that your nakshatra is Mrigashira. For example: now Mrigashira nakshatra has four charans, so among the four charans your birth took place in the first charan. Taken for example. So now, at what number is Mrigashira nakshatra? At what number is the first charan coming in it? Having made the whole count of how many nakshatras there are before it, that very name is then drawn out in the Ashtottar Shatnam too — that yes, the name that is at such and such a number, when we join it with this name, then this name is formed. Beginning from there, nyasa is done in each single name.

This, in the Ashtottar Shatnam, we call the nakshatra nyasa vidhi, the nakshatra charan nyasa vidhi, the speaker says. You will find this in the nyasa method of the mool mantras too, in the vidhan of nyasa and the rest of the mool mantras. And when the nyasa of a kavach is done, in those too; those who go into the brihad vidhi, and, as we say again and again, into the bhoot lipi vidhan — when they go into those, a great deal of time is taken in the nyasa and the rest. This whole thing is the brihad vidhi. So there are such sadhaks who perform all these vidhis.

For example, those people who are in the kriya of Shamshaan and the like, the speaker says — with regard to whatever is happening just now, he says he is not speaking about that, and makes a request that people leave YouTube out of it. Do not relate it to YouTube, he says, saying that this then is not found written anywhere. Brother, there are very many such things which you will indeed find written, but which you can obtain from such texts and from such places. Every thing is not available on Google.

Those people who do the sadhanas of the shamshaan — as for example, suppose, those who do the sadhana of the Bhairav of Manikarnika, the speaker says. So there are such vidhi vidhans; there you will find this thing to hear. Earlier the video of Basant Vijay Maharaj ji used to go very viral. He has been a sadhak of the Bhairav ji of Manikarnika. Many siddhis are obtained to him, and very many people have seen the direct example of that — although he gave up display; he is a Jain muni.

By him too this thing was there — it was only a little, in some pravachan of his — this vidhi vidhan, the speaker says. That when shamshanik kriyas, or vidhans of that kind, are being performed, then in the nyasa vidhi the most necessary thing for people like us is this: of whomever we may have been doing the seva puja from before. Bhairav pujan is not done directly. In the shamshaan, Bhairav ji is not done directly. Before that, there is the whole vidhi vidhan of Shiva ji.

So of those Shiva ji's mantras, whichever the vidhi of doing PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. and the rest has been told to you for — whether panchakshar, whether shadakshar, whether ashtakshar, the speaker says. According to that, according to how many aksharas the mantra is of, there are separate kavachs. And of that kavach, and of that mantra, the nyasa is done in the body by the full brihad vidhi.

After doing the nyasa, following the rules comes with great strictness, the speaker says. It is for exactly this reason, see — those bhakti-minded people who say it, who ask forgiveness. He says he asks pardon of those sant maharaj ji who say: so what of it, we did not eat this food for so many days, we did not touch money for so many days — what did you do? This matter is not for everybody. What happens is that people come out in front and display that ego of theirs, that we did not do it. One is not to say, brother, that we did not do it.

But in reality, what is it — which people do not do this work, the speaker asks. Those who are performing the full brihad vidhi of nyasa. They will not do this work. Why will they not do it? Because in that there is a prohibition on this thing: you are not to touch dravya, if you have done the nyasa method. In some of Basant Vijay Maharaj ji's videos there were things which told this with regard to dravya itself — that today we are telling you people that do this remedy, do that remedy; but there the very touching of dravya is forbidden.

Only bhojan is to be obtained, the speaker says. If a kapal is obtained to you, then you will have to eat in the kapal itself. And in the bhojan being obtained in the kapal too — as we hear concerning the Chandrayan vrat, in which there is a vidhi of what kind, that according to the tithi there is a kaul, a count of mouthfuls, of the food: on Pratipada one kaul will be eaten, on Dwitiya two kauls will be eaten. In exactly the same manner, after the Purnima it will proceed in decreasing order. In the Chandrayan vrat you will find such a vidhi.

So their nyasa method too — in this as well two vidhis run, the speaker says. The first vidhi that runs, from Pratipada up to Amavasya, in that the nyasa will be sequential by that increase; afterwards, then, after the Amavasya, in the Shukla Paksha it will be by exactly the opposite vidhi. And the kapal bhojan too will then remain in that same manner. It is not so with you that if someone filled it up in that, then you are eating the whole of it. They cannot even eat the whole of it.

It is after remaining with so much strictness that siddhi is obtained, the speaker says. So when siddhi is obtained, then a little maya will come, a little ego — we lived with so much strictness. But brother, that ego which came a little — if we set it aside — well then, they obtained something. If any yogi, any sadhak obtains, and Bhagavan takes their test by giving them ego, then somewhere or other he makes them strict again for this thing. Having given ego, later such teaching comes to them from life that they then abandon their strictness, that ego of theirs, in a complete manner. But a joke has been made of that thing in the present time, especially by such people as say straight out: so what happened?

So what did not happen — behind it there is a very great rahasya, the speaker says. After the nyasa vidhan and the rest, you have to move with great rule. Otherwise it will not merely be that the fruit will not be obtained by you — that is a far matter. The danda that will be obtained at that time is a separate thing. Out of fear of the danda, people will move by rule.

It is for this very reason that it has been said, brother, that with thought and understanding go into these sadhanas, the speaker says. And such sadhaks as have the information — when you tell them, have this sadhana done, have this done — why do they refuse? There is a reason. When they see your state, they have so much capability that they read your body, read the bhavs of your mind. They have the capability to look at your Aura; such things are with them. They refuse, that no, babu, leave it, do not do all these things; you go and do Bhagavati's bhajan, go and do darshan and pujan. They will give love, will cooperate, will tell you a path for the calamity that is yours — but they will refuse.

Behind it there is a reason, the speaker says: that if they go to give you time, it will feel to them that, having given so much time to prepare him, who knows whether he will succeed or not, and whether he will be able to give that much samarpan or not. The very first matter, the first step, is that of samarpan. For the sake of samarpan, see — sometimes the guru people catch hold of you directly from their side, that you have to become my disciple. That becomes a separate subject: how did they catch hold from their own side; there was something of their own capacity. And somewhere, if you go from your side, they drive you away — that you should not become my disciple. It is their own; it is not that they drove you off just like that, that it came into their mind so they kept you, it came into their mind so they drove you off. There are certain things after seeing which they say that yes, we will not be able to proceed with these people.

If out of anger, or by their own wish merely to take a test, they say something absurd to you — there is capability in them, the speaker says. Capable gurus, it is about them that talk is being made here; this is not idle talk of this and that. Those who truly have capability, who truly have knowledge. So there, how much will you be able to bear of them? When you learn to bear, then the proper kind of arrangement will be obtained by you. In that same way they will advance you, in that same way they will take you into shunya bhav, in that same way they will make you established in samadhi.

If you are not able to bear their words at all, the speaker says — that is to say, the tendency of ahan is not coming to an end at all from within your mind. You are not able to digest even one remark, you are not able to digest one scolding. Then from where will you then be able to become their disciple? Why will they give you all those things?

In the Chaur Ganapati vidhan we read that at each door of our body, at each such kosha, Ganpati is seated, and by doing mantra japa they yawn and take up all these things, the speaker says. Now with regard to this, everybody, having read Chaur Ganapati somewhere — yes, do Chaur Ganapati. There is a rule, brother. In which mantras it is to be done, not to be done; where there is adesh, where there is not. This is atikraman, that just do it. Benefit will certainly happen, but the dosha that is attaching will go on attaching in parallel. You do it on this side and dosha is attaching from that side; benefit is indeed coming to you.

As in the Siddh Kunjika Stotram — this Kunjika, that Kunjika, the whole Kunjika people have opened up and laid out today, the speaker says. Obtained it certainly was. The guru gives it with great trust: brother, keep it secret. Rajyam deyam shiro deyam na deyam Bhairavaksharam. Give away the kingdom, give away the head, but do not give the akshara of Bhairav. Here people are distributing the akshara of Bhairav entirely like jalebi. The Bhairav mantra is being distributed at 251 rupees, is it not. There are many vidhans of the Kunjika. Those that are truly good vidhans, entirely clearly, are being given to those who are truly right; in them very few things are being hidden.

You do not know why it was forbidden, the speaker says. It was not forbidden, brother, only in the sense that it was said to be kept secret, so that it may not fall into the hands of anadhikaris. It was forbidden also because harm will come. You are a very gentle person, a very good person. The capability of the body will not be such, in one go, that you may do these mantras. Do it and you will get through, the bhog will attach; after that, your whole life you will speak all sorts of things about the devata of that mantra, and speak all sorts of things about the one who gave it. It is for this reason too that there is prohibition.

One person is going very viral nowadays, the speaker says. He recites mantras wearing shoes, coat and tie; he tells about mantras. It is very wrong. However much knowledge you may obtain — but if the manner of giving upadesh on all these subjects is wrong on your part, then that fruit too will be given in that same way.

When you go into the field of sadhana, then this thing is always said, the speaker notes: do not do sadhana having worn sewn clothes. When you will give upadesh in such garments, then — where is it written, how is it written, who said it, how did he say it. Read it. Had you read, you would have known this thing; you would never have given such wrong direction. We always say: make the effort to wear unstitched cloth.

To the mothers and sisters we say again and again, the speaker states: if you do not wear a saree, then at the time of sadhana at least wear only that. Afterwards wear what you wear — jeans, top, suit and so on, according to your own comfort. But in sadhana at least wear a saree. There has been a vidhan of one garment, but people have presented even that in a wrong manner.

Therefore, having known and heard all those things which are basic, one should then do it, the speaker says. Those who are capable sadhaks — if you are making the attempt to take something from them, in whatever field you live — And your complaint remains that so-and-so does have the information but is not giving it, that this is the trouble.

The second thing, the speaker says — the chief subject with regard to the Ashtottar Shatnam was that; some other subjects too he now places before everybody. Upon somebody, some person of his own has done a maran prayoga. A great many such prayogas of tantra take place. In it comes a subject, that people say, yes, all right, this maran tantra prayoga has been performed, subjects of this kind, and that it should be taken down. An Utara is what is done. Even in doing the utara, the very ordinary utara that there is, of Kshetrapal and the like, is a separate vidhi. But when the utara of some prayoga is done, then at that time it becomes very necessary to keep caution.

In such a state, when the utara is done, then the vessel upon which we do the utara is also made abhimantrit — with the Ashtottar Shatnam itself, the speaker says. And even after doing the utara, and before doing the utara too, for the sake of one's own protection, doing the path of the Ashtottar Shatnam itself and taking this sankalp — that our raksha may happen. And after doing the visarjan of the utara as well, the vidhi vidhan of the Ashtottar Shatnam should again be done, taking a sankalp. Then the parihar of these doshas happens to some extent. Not 100 per cent.

There are some such destructive prayogas in which, if your energy is simply not that much, the speaker says — you never read the Ashtottar Shatnam in your life, and today when the situation of doing an utara came upon you, somebody told you that yes, do this — then the effect too will be obtained in that same proportion. It will not be that you become safe in a complete manner. The effect will indeed fall. Therefore bring the Ashtottar Shatnam down into your life. Everywhere this is going to come to use. In whomever's sadhana and upasana you do, it will come to your use in that. In the panchang sevan of a devata, the Ashtottar Shatnam has very great importance.

The speaker now begins taking the questions of the listeners. Asked whether it is right to do two anushthans at one time: Yes — they are doing both connected with Bhairav ji, so they can be done. In such a case two kinds of sadhana of one and the same devata can also be done. If there is this much time, then do not do mantras and the like of this kind; there is stotra and stuti — that can be done.

A listener says that he does one mala of japa of the first mantra of the Argala Stotra on a sphatik mala in a loud voice, and that the people of the mohalla have troubled him a great deal; arguments happen every other day. If people are being troubled by your mantra japa, the speaker answers, there can be two reasons for it. They will be afflicted by pret, so difficulty will be arising for them.

It is Bhagavati's name; it is not any such mantra, the speaker says — but on hearing the name Bhadrakali, a very great commotion arises among the pret atmas, brother. As soon as you say Bhadrakali Kapalini, everyone will be frightened: why is this man taking the name Kapalini. So do the path in a gentle voice. Then do the path comfortably; do not do it loudly, because trouble is caused. And secondly, your sadhana is coming to people's knowledge, and they are coming and interfering in it, and a quarrel is happening. That is not proper.

Asked, if the sthapana of Batuk Bhairava is to be done in the form of a trishul, of which metal the trishul should be: Keep the trishul of brass, the speaker answers; you can keep it of silver. You can keep it even up to six inches. If you want to keep it outside, in the courtyard and so on, then you can keep a big one too, of about up to one hand. In a small box of rice — yes, it can be done, standing. Mixing red and yellow rice together.

Asked how devi archan should be done: For doing archan you can do the archan with flowers, with raisins, with leaves, with bel patra and the like, the speaker answers. Whether you are doing it with the Ashtottar or doing it with the Sahasranama — keeping everything in that proportion, do it with that.

The Durga Ashtottar Shatnam Stotram which is of the Vishwasara Tantra — if you can obtain it, then do its path, the speaker answers. Or the one of the Siddheshwar Tantra, which is popularly current. That too will be found; the one of the Vishwasara Tantra will also be found. At Gita Press Gorakhpur.

Asked whether, if we have kindled two lamps for doing puja and after that some other member of the house comes to do puja, that person will do a separate chiragi, or whether, if the earlier chiragi has finished, it should be done again in that: Having washed it, it can be lit, if it has finished, the speaker answers.

Asked how to make one's own protection if there are such shaktis as forcibly get their own puja done, and someone unknowingly eats their prasad: The meaning of eating the prasad is that the Laag attaches, the speaker answers. Whenever such a state arises and you get the information, then by kavach mantras and the like, of whomever you may have perfected.

Of the kavach and the rest — doing its path and the like at once in the house, sprinkling water and doing prokshan upon oneself, the speaker says. Empowering water with the names of Bhagavan, empowering panchamrit, and eating and drinking it. And doing abhishek and the like of Bhagavan Shiva while doing the path of the Rudrashtakam according to capacity — by this the parihar of this dosha happens immediately. If you keep it stopped and do not do it, then difficulty begins to occur.

Asked when clove, cardamom, camphor, batasa, supari, jaiphal, gola and lemon bhog are given, and in what manner they can be given to gods and goddesses: In the nitya, give the ordinary bhog, the speaker answers. The vidhi vidhan of giving bhog and bhent of this kind is tantrokta; it is of a different kind. Such bhog should not always be given.

Asked what message is given in both, where Shiva ji is beneath the feet of Maa Kali and Maa Kamakhya: In both, this very message is given, the speaker answers, addressing Narendra ji — that however capable a man may be, He should always remain in the vash of his own ardhangini. For the grihastha, this is the message.

Asked whether a samputit path of the kavach can be done: yes, absolutely it can be done, the speaker answers. Asked whether it is right that a lizard lives in the puja room: The lizard too feels that it is her house. You too feel that it is your house. And both of you ought to know that this house is not the house of either of you. One day you too will go from this house; she too will go from that house. Let her stay. The question of right and wrong simply comes to an end. That house is not yours. That house is not the lizard's either. Both are merely tenants there for some time. The day the body is released, babu, you will go from here.

You do not have the need to do seva puja separately for Mahakali, Mahalakshmi and Saraswati, the speaker answers. If you are doing it of Bhagavati Vindhyavasini, then do the seva of Bhagavati Vindhyavasini alone. She is the one who holds these three forms. Everything will be got together at once. She is Bhagavati Mahadurga. Within her is the dwelling of all the forms.

We will put up a post, read it — it is of the Dainik Bhaskar, the speaker says. It has been said that from that which comes out of Bhagavati's nails, when her abhishek happens, from those very feet of Bhagavati — The water that comes out from them, by that the abhishek of all three, Brahma, Vishnu and Mahesh, takes place. Merely by doing the puja of Bhagavati Vindhyavasini, the pujan of every kind of shakti is done. Therefore you do not have the need to do separately what you are saying.

Asked from which bhav the ishta should be determined, the fifth or the ninth, and whether the ishta is to be seen in both: See, basically these are two kinds of opinion; that is a true matter, the speaker answers. Some say the fifth, some say the ninth. According to me, make an assessment of both. According to whichever is obtained by you in a strong and high position, accordingly you should determine your Ishta Devata. And more even than that is this: towards which form is your heart restless.

To Abhay Jha ji, the speaker says: the fault is not yours. We are aware of your situation. This too is our PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.. Bhakt Prahlad was born in the house of Hiranyakashyap. His parents too did not let him do puja and path. And perhaps just such a state is happening in the present time. That was the time of Satyug; now it is happening in the Kaliyug, so what great matter is it? There is no need to search for a Hiranyakashyap.

Suppose such a state arises that on account of doing puja path the parents begin to quarrel, that on account of mantra uccharan they tell you to leave the house if you have to do puja path — then the situation is very grave, brother, the speaker says. Why does such a state arise, he asks — because the parents never at all gave knowledge concerning their own dharma. That, he says, is exactly what gets taken advantage of.

The parents say, the speaker relates: why will you do puja? Do you want to become a sadhu? Why are you reading the Gita? Do you want to become a sadhu? Who does this much path? Do not do all this drama. Do a little — a two-minute time-pass. In all this time that you do puja path, will you not do some productive work in that time? Do study; become an IAS, whatever it is; why are you becoming all this? Do you want to become a pujari?

It is the same with sons, the same with daughters, the speaker says. Tomorrow, when the son or daughter — you have not given them knowledge at all, you have not given them that kind of knowledge at all. You have not made them firm at all towards your own dharma. You yourself have kept them away from the gods and goddesses. Tomorrow, when they do not ask after you, in old age they will take you and show you around the vriddhashram. Then sit and weep. They will do what is proper. They will do what befits you.

Always keep one thing in memory, the speaker says — however many people are listening, it will cut a little, but this is the truth. The Bhavani Ashtakam that we read, composed by Adi Guru Shankaracharya — certainly read it, read it daily, read it in full awareness. The ashto of eight lines that is yours — this is the ashtakam, the Bhavani Ashtakam.

In this mantra it is being said, the speaker explains: Neither mother and father, nor friend, nor kinsman, nor your vidya, nor your occupation; Nor your life's companion, nor your life partner — none of them is going to go with you. Nobody is going to give you their company. Gatistvam gatistvam tvameka Bhavani — in you alone is the one gati; that is why he said it. In you alone is the gati. Know this, and accept this truth too. From time to time it becomes known. This does not mean that we should abandon all these relationships of our life, or not fulfil them — but stay in awareness. Those who sit down having accepted that life is only this much make this very mistake. Life is not only this much.

If your life partner is not giving you support, the speaker says — that no, you are not to do puja path; either give up puja path or give us up. You cannot leave them. There is no difficulty in that. But according to circumstance, do as much as is possible, because the gati is going to come from this itself. It will not come from them. If your life partner is of such a state as to have been a sadhak of a high kula, of a high order, or is taking some such test, then that becomes a separate subject. It is not for everybody. Nowadays it does not happen; it is not the earlier times. And if parents are saying that it is not to be done, all right — you are sharanagat to your parents; you were born from their body. Never mind. Pray for the purpose that their buddhi, which has become like that, may become right. But do not stop doing as much naam japa and the rest as you can manage.

Everybody loves your circumstances — remember this too, the speaker says. If you are in good circumstances, people will keep love for you. When your circumstance deteriorates, the man will remain the same and everybody will leave and go. Your parents keep hopes of you, keep expectations of you. Do good karma; give them your support. In their mind is this bhav: that by doing puja path you may perhaps not be able to go into the grihasthi that a house is, may not carry out the work of the grihasthi smoothly.

That you may not go away onto the Nivritti Marga — it is this fear on account of which they are removing you from it, the speaker says. Then it becomes a separate subject. To do pujan path while living our life, while living the karmas that are nitya — it is a very great subject. And they will put an obstacle in it.

They will put an obstacle in it — this is the Kalikaal, the speaker says. In it the rakshasas will not come from Lanka; they are sitting in our own house. You will find one better than the next. Did Subahu and Sumali come and put bone and blood into the yajna kund? Here they will speak such things to you that it will feel to you that it is a rain of bone and blood itself.

With very great difficulty, when Punya rises, then in your heart comes the wish to do bhakti of Bhagavati, of Bhagavan, the speaker says. The wish comes to wear some symbol of theirs upon the body. Whether a mala, whether a Yantra, whether a kavach, whether a rudraksha. Or to have their name written somewhere.

They say this: why is external show necessary, believe with the mind, the speaker relates. People who believe with the mind — not everybody can believe in that manner. If you have written Bhagavati's name upon your heart, then whenever, whenever you look at your heart, you will obtain a strength of an altogether different kind. You have written Bhagavati's name in the heart. From there strength will be obtained by you. You will become self-motivated.

You saw Ghajini, did you not, the speaker says — how he used to become self-motivated. As the head was being shaved, the whole recollection of Kalpana would come back to him, the whole of it. Then he would start running to kill — that Ghajini has to be killed. So in just the same way, as soon as you take off your cloth and garment — he says he is speaking to the men, and requests that the mothers not misunderstand — They will see upon their heart that Bhagavati's names are written, and will at once cry out Bhagavati. At once surrender will happen — trahimam sharanagatam. It should be like that, brother. Have it written here itself. Have Kavita and Kalpana written there and see — tomorrow Kalpana got lost in imagination, Kavita recited poetry and went away, and then you can go on getting that makeover tattooed over it.

Asked how to stay safe when there are Valmiki tantra tantrics in the vicinity who perform a great deal of tantrokta kriya: First of all, having perfected the mantras of the Kavach and the like — the mantras of Bhagavan Narasimha especially, the speaker answers. Because in those they mostly run shaktis of the veer category; such shaktis are of that kind. Having made use of the Narsingh tantra, keep the place safe in a complete manner.

In them the maximum — he tells everyone the most special thing, the speaker says: the Valmiki tantra, or however many bhagat Valmiki tantras there are. In them there is not much mantra. In them the devatas run on the predominance of bhog, by giving bhog and bhent. And those are not devatas; somewhere or other they are lok shaktis. Alive at some time; performed mantra anushthan and the rest; the kripa of some devata was obtained; met with death, an accidental death, went into the pret yoni, and afterwards, becoming worshipped, became a devata. This is what a dev is, he says. These 360 khanias that run, this and that devata that run — in reality all of them are lok devatas. And now they have been made so great in the field of tantra.

In the field of tantra in the present time, the tantra that is real, the speaker says. The mool tantra, by which, yes, kriya of this kind is done — that is a true matter. Kapal kriya and the rest, which is Kapalika Tantra and the rest, the kapalika people who there are. Or those who perform kriyas of this kind — by the vidyas of that tantra they perfect the shaktis themselves. Things like this, by the siddhis of the mantra, they bind such shaktis and project them upon somebody.

In the present time, what are they doing — there is not even that much capability that by charad they may awaken such mantras, may perfect them, that they may seize any shakti and perform such kriya, the speaker says. Independently, worshipping and worshipping just such lok shaktis, masans are being worshipped; temples of masans are being built. See it clearly. Calling the Masan Baba — mari masani worshipped in the house, this devi and that. Say it, and ten people will at once come to fight you: you know nothing, this happened, that happened. So brother, what Bhagavan has said is true. In the present time it is pret and pishach who are being worshipped house to house. Know it clearly.

Tell them to do bhakti of Bhagavan and they will say straight out, the speaker relates: what is Bhagavan going to give you, he will give you nothing. We did so much bhakti and he gave nothing. What does Hanuman ji give? He gives nothing. But your masan baba is giving — so, brother, we will do the puja.

But their cut is in that same manner — however many ugra shaktis there are, Bhagavan Narsingh, the speaker says. The kavach and the rest of Bhagavan Narsingh that we have now put up — if you do its path, then keep those mantras awakened in ugra bhav; go on doing their path. Perfect them and go on doing the prayoga vidhi and the rest. If there is no capability, all these things will enter the house — it simply cannot happen. And if they did enter, then all of it will be destroyed. And these are matters of experience, that such things are removed by this very vidhi vidhan.

You go on giving bhog your whole life and it will be got in that very thing, the speaker says. You gave two eggs, he will give four; he gave one cock, you gave two — chicken, hen, egg, omelette all day; the life of these people is spent in exactly this. And those people will tell it so exaggeratedly. Videos are available, brother — that with so-and-so these devatas run. Those are all pret and pishach, he says. Know it clearly. All of them into the pit. Those whose puja you are doing will, after death, make you lick your own; the matter is that plain. Becoming so-and-so masan baba, you are worshipping today. It cannot be that these are ones who walk upon dharma, that they are this and that. Tomorrow your destruction will come.

Absolutely, Meena ji, it is difficult for both, the speaker answers. It is difficult for women too in some houses; in some houses it is difficult for men too. It is not as though — there are now such wives; we cannot take names, but they are there, in our own family, and everybody is troubled. They want a divorce, or do not want to stay together, only because — why do you do pujan path? Tell me: your life is going very well. The marriage was into a good house. There is no lack of anything. There is a servant to do the work; everything is being done for you. But why do you do that puja path? Why two hours in the morning, two hours in the evening; why all this useless puja and ringing of the bell — you people are altogether outdated. They do not want to stay together. And there is trouble with men too. The grihasthi is being spoiled — why, for doing puja path?

Now if the Maharaj ji people are of that sort, they will say: do not do it, the speaker says. Do naam japa. The grihasthi. Why will they not say instead that the other person should get sadbuddhi? It is being explained to them: no, it is like this, it is like that; no, we will not do it. These things that happen — such people who do such acts, that no, we will not do pujan path, and this and that — They spoil their own life, and spoil the life of others too — of those in whose lives they come, of those to whom they are married; they spoil the whole household and walk off.

It is for this reason that, before marrying such people, ask clearly, the speaker says. That look, this is my daily routine. And how many people simply lie — what will you even ask? They will say, yes, all right, I do not know it all now, but teach me; after the marriage I will learn everything. After the marriage they will learn nothing at all. If you say anything, they will say, we had only said it like that. Now you too stop doing it; come along, let us go to the pub, let us go and drink — the work is done. PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. will be composed in that way, and it will pass in that way. This too is a matter.

On the day on which Ganga Dussehra is falling — on the 30th of May Ganga Dashahara is falling — on that very day the Jayanti of Batuk Bhairav ji falls, the speaker says. Ganga Dashahara and the batuk-bhairav-jayanti fall on one and the same day; this time it is falling on the 30th of May. On that day everybody should do the sadhana, puja, deepdaan and the rest of Bhairav ji. We will certainly put up a separate video as well. On that day everybody should do it, remembering it — on the 30th of May.

Asked about a lizard eating the prasad of the puja room: do not leave too much prasad, the speaker answers. After the puja is complete, only one or two grains of prasad should be left; all the rest of the prasad should be picked up. Or keep the prasad covered. Where bhog is offered at three or four places in the place of worship, he says, a mouse too may come and a lizard too may come. So either, in such a case, since the lizard is poisonous, keep it covered; or pick up the whole puja prasad and leave only a grain or two.

To Dheeraj Saxena ji: we always say this thing, the speaker states — Dhumavati sadhana is not for the grihastha at all. Do we not tell it? We always say, brother, that that thing is not to be done. It is the gift of the business gurus that in house after house such people as there are do Dhumavati sadhana, Matangi sadhana, all of this. Matangi sadhana, up to a limit, come, that is all right too. But her other forms as well — the sadhana of all those is not this. Bhagavati Tara's sadhana, Ugratara's sadhana — all these things are not for the house, brother. So how can we tell it in the house? How can we tell someone to do what simply cannot happen?

We will make it later, the speaker says — the mandal of Bhagavan Dattatreya. Asked about a Narmadeshwar shivling kept inside the house in the sleeping room, which is used only for food and sleep, and whether there is any dosha in that room: If it is in the sleeping room, then even so — if there is a small temple, then having put a curtain and the like, so that it stays covered. That is, make the effort, if it can be done, so that contact with you does not happen.

Asked how it can be cut if somebody has had an abhichar done upon the listener's brother by performing havan with the Siddh Kunjika Stotram: Who said that it was done by having a havan done with the Siddh Kunjika, the speaker asks. If, on account of the abhichar, the buddhi is blunted and things of this kind are happening, then take the help of Bhagavati Pitambara herself, or take it through the medium of some sadhak. By the medium of the Ashtottar Shatnam and the rest, and of the abhishek of Bhagavan Shiva, its shanti happens.