The Five Days of Diwali — Govatsa Dwadashi to Bhai Dooj, and Kali with her Nityas on Kali Chaudas

Should I take up a new sadhana this Diwali?

He asks listeners to think once before beginning any new sadhana. Whatever prayoga you performed last year, whatever anushthan you have been carrying since last year — Kalika Yogini, for those who are doing it — his request is that you repeat that same sadhana again.

The speaker says he will tell listeners one thing again: the prayoga you did last year, the prayoga and the anushthan you have been carrying on from last year — such as the Kalika Yogini sadhana, for those doing it — think once about it before starting any new sadhana at all. This will be my request to you all, he says: that you all repeat that same sadhana again.

Why should a sadhana already begun not be changed?

Because new people keep arriving on the channel, and everyone's shraddha is in different shaktis, so different subjects are set out clearly for them. But if you have already taken up some sadhana earlier, do that one in its expanded form. Even if there is no discussion with him and you are doing it yourself, keep doing it.

So the first thing, he says: those who did any sadhana last year and are still repeating it again and again — please do not change your sadhana. The reason he gives is that new people will come on this channel, new people will come anywhere; and everyone's shraddha lies in different shaktis. According to that, different matters and subjects are placed clearly before listeners. But if you have already taken up some sadhana, do that one in a brihad form. If there is no discussion with him and you are doing it on your own, keep doing it. Keep this first task in your attention.

If I am doing Kalika Yogini, what do I do for the five days?

If you are doing Kalika Yogini you will do that same one principally, but along with it you must do the Dhanteras pujan. The five-day anushthan — minimum, from Trayodashi to Dooj, or Dwadashi to Pratipada — is to be done of Bhagavati Kalika herself.

If you are doing Kalika Yogini, the speaker says, then you will do that same one, of those same ones, principally — but along with them you have to do the pujan of Dhanteras, which he says he will discuss shortly. If the pujan of Dwadashi and the rest takes place, there are some specific prayogas in it which he will describe, and those you should do. But the anushthan you have to do, of five days minimum — from Trayodashi up to Dooj, or from Dwadashi up to Pratipada — that you will do of Bhagavati Kalika alone.

The principal sadhana stays yours, and the Diwali pujan runs complete alongside it

Those who have been doing Mahabhairav will do the principal sadhana of Mahabhairav itself, but along with it there will be the complete pujan of Diwali — Dhanteras, and on the Diwali night Mahakali, Mahalakshmi, Mahasaraswati, Lakshmi-Ganesh, Kuber and Yam deep daan will all happen. Only the principal sadhana stays theirs.

Those who are doing Mahabhairav up to now will do the principal sadhana of Mahabhairav itself, the speaker says, but along with it there will be the complete pujan of Diwali. Dhanteras; and on the night of Diwali, Mahakali, Mahalakshmi, Mahasaraswati, Lakshmi-Ganesh, Kuber ji, the Yam deep daan — all of it will happen. But the principal sadhana that takes place will be of those same deities of yours. It is not that pujan is forbidden, he says — it is not that you cannot do it.

For whom is the pujan of other deities actually forbidden?

For anyone doing avaran pujan in a mandal. Mandal means having taken a sankalp for forty-one days that you will do the complete mandal pujan and avaran pujan of some particular devi-devata or shakti. For them there is a prohibition by guru's adesh, or in many places a prohibition, because within that mandal the shaktis of all are already being worshipped, so there is no need to worship outside it.

For whom is there a prohibition, the speaker asks. If someone is doing avaran pujan in a mandal. Mandal here means: someone has taken a sankalp for forty-one days that for forty-one days they will perform the complete mandal pujan and avaran pujan of a particular devi-devata or a particular shakti. For them, by guru's adesh, this prohibition holds — or in a great many places the prohibition holds — that you will worship only them principally, because within that mandal the pujan of everyone's shaktis is taking place, and therefore you have no need to worship outside. And there the japa of the related mantra also takes place. Especially if there is a yantra connected to that mantra — as with Durga ji's Ashtakshari mantra, which has a yantra that is the subsidiary form of that mantra — the two of these stand in harmony with one another. If there is such a diksha-holding person, or if someone is doing this on their own, then for them the pujan of other shaktis stays forbidden — if they are under sankalp in a mandal. There, someone will say so. But not otherwise.

What if my anushthan is of Dattatreya or the Saptashloki?

If you have been doing the anushthan of Bhagavan Dattatreya's mala mantra again and again and have shraddha in him, you will do that as principal, but the pujan of all will happen. If you were doing Bhagavati's Saptashloki, you will again do the anushthan of the Saptashloki. Havan too you will do with the mantras of these — but that does not mean the other deities get no ahuti.

If you have been doing the anushthan of Bhagavan Dattatreya's mala mantra repeatedly, and you have shraddha in him, and you have done it so far, then you will do his as principal — but the pujan of all will happen, the speaker says. If you were doing Bhagavati's Saptashloki, then you will again perform the anushthan of Bhagavati's Saptashloki. The pujan of all will happen, but the anushthan will be of Bhagavati's Saptashloki, and the havan and the rest you will also do with these very mantras. It is not, he says, that because the havan is with their mantra you will not offer ahuti to Durga ji, Kali ji or Lakshmi ji. In a havan the ahuti of all will fall. It will be principally of Bhagavati; the form will change a little, but principally it will remain theirs.

This is settled first so nobody abandons an old sadhana on hearing a new one described

So that there is no confusion — so that when he goes on to discuss the rest, listeners do not take it to mean that they should leave their old sadhana and pick up a new one. He says this is a very necessary thing, and that he does not want to make YouTube a medium where only influencing matters, where new sadhanas are poured out and the old followers are never followed up.

These first matters are being cleared first, the speaker says, precisely so that you have no confusion — so that when he discusses what comes next, it does not mean you should abandon your old sadhana and take up a new one. This thing is very necessary. We do not have to make this medium of YouTube into that, he says: a place where it does not matter to me, where everyone is only to be influenced, where you keep pouring in new and newer sadhanas and there is no follow-up for the older ones. Those who are old have to be kept held, he says. Whether talk happens or not, in a common way you should all always remember and keep this subject well in mind.

Which tithi does the Diwali cycle begin with?

It begins from Dwadashi, and first of all the importance is of the Dosha vyapini Dwadashi. Of the five festivals of this Diwali, the principal pujan is otherwise reckoned by seeing sthir lagna and so on, but it is held that the fruit of the pujan is obtained properly only according to the tithi that stands at evening.

Now the subject is what work we should do, principally, in Diwali, the speaker says, and he comes to Dwadashi. First of all there is the importance of the Dosha vyapini Dwadashi. Among the five festivals of this Diwali, whatever principal pujan takes place is otherwise done by seeing sthir lagna and so on; but even so, it has been held that the fruit of the pujan is obtained properly only according to the tithi that stands at the time of evening. In some places it falls on the first day, in some on the second — that is, if it is obtained across two tithis, in some reckonings the first day's tithi is used and in some the second day's.

Which day should I follow when two tithis are given?

His common request is that you follow whichever tithi is accepted on whichever day in your own region. Ordinarily, however, the Dwadashi is being obtained in the evening on 9 November — it is Govatsa Dwadashi.

His common request to everyone on this, the speaker says, is that whichever tithi has acceptance on whichever day in your own region, you follow that. Ordinarily, even so, the Dwadashi is being obtained in the evening on 9 November. It is Govatsa Dwadashi. The most principal subject for this day, he says, is that on this day you should do as much gau seva as possible in your surroundings.

Who especially should do something on Govatsa Dwadashi?

Anyone with a dhan-related problem, pitru dosha, the avesh of any negative shakti on the body, or a dosha connected with the kula devi-devatas or their displeasure. Otherwise everyone does gau seva every day, but on that day it should certainly be done.

Otherwise you all must be doing gau seva every day, the speaker says, but even so on that day gau seva should certainly be done. And along with that, on the day of Gau Govatsa Dwadashi especially, if anyone has a dhan-related problem, has Pitru Dosha, has the avesh of any negative shakti upon the body, or has any dosha connected with the kula devi-devatas, or their displeasure — then on this day you should all keep this in mind.

What is the prayoga of the twelve lamps on Govatsa Dwadashi?

On the day when Dwadashi stands at evening, in the godhuli vela at evening time, at least twelve lamps made of ghee should certainly be lit in the goshala.

There is this one prayoga, the speaker says: on the day when Dwadashi stands at the time of evening, in the godhuli vela, at evening time, at least twelve lamps — twelve — made of ghee should certainly be kindled in the goshala. And in the place where the cow is tied.

What is done with the khunta to which the cow is tied?

Where a bamboo khunta is present, its puja should certainly be done that day — bathing it with Gangajal, coating it entirely with haldi, then a tilak with roli, and before it, on a pan leaf, a bhog offered, with one ghee lamp standing there; the remaining eleven lamps you arrange at different places in the goshala. He says he always tells people whose homes have cows that there should be a bamboo khunta, not the iron ones being made nowadays.

In the place where the cow is tied, there is what we call the khunta — nowadays people are making iron khuntas, a ring-like thing that they tie the cow to. Whenever he speaks with anyone who has cows at home and this subject comes up, the speaker says, he always says that there should certainly be a bamboo khunta, to which the cow is tied. So if a bamboo khunta is present there, the puja of that khunta should certainly be done that day: bathe it with Gangajal, coat it entirely with haldi, then give a tilak with roli, and right before it, upon a pan leaf, offer a bhog — and one lamp made of ghee will stand there, while the remaining eleven lamps you will arrange at different places in the goshala.

What if there is no goshala or cow anywhere near me?

Then at home itself you will do this pujan mentally, in the name of Kamadhenu Mata, in the name of Nandini Mata, in the name of all gau vansh; kindle the lamps and arrange them at different places in the house. But do it — certainly do it.

If there is no goshala near you, if you cannot go, or if you live in such a place where finding a cow is difficult, then at your own home itself you will do this pujan mentally — in the name of Kamadhenu Mata, in the name of Nandini Mata, in the name of all gau vansh. Kindle the lamps and arrange those lamps at different places in the house itself. But certainly do it, the speaker says.

What does gau seva remove?

All the devatas dwell in the gau, he says. Our ananta pitru dosha and many papas are cut by gau seva; release is obtained from Yama's side. If there is a yoga of akala mrityu, or a shraap has fallen because of which some disturbance is arising in the body, or one has become afflicted by some disease, then from that there is shanti.

All the devatas dwell in the Gau, the speaker says. Our ananta pitru dosha and many papas are cut by gau seva. Release from Yama's side is obtained. If there is a yoga of Akala Mrityu, if some kind of shraap has fallen on account of which some disturbance is arising in the body, if one has become gripped by some disease — from that there is shanti.

Does it have to be a desi cow for this to work?

It is certainly true that a Ved lakshana gau, a desi cow, is wanted — but in today's time they will not be found everywhere. So do the puja of whoever is present. Remove that feeling, he says: do it in the bhav of jeev seva and in the bhav of the form of the gau. It is not that you will get no fruit, and it is not that any harm will come to you from it.

It is true that in this we should have a Ved lakshana gau, a desi cow — but now, in today's time, they will not be found everywhere, the speaker says. So do the puja of whoever is present. Remove this feeling: do it in the bhav of jeev seva, and in the bhav of the form of the gau. Someone may tell you that no fruit will be obtained, no fruit will be obtained. Fine — you have your own compulsion. Where will you go searching and bring one from? Not everyone has the capacity to buy a cow worth two or four lakh and keep her and serve her; there is neither the space nor such capacity. So without anxiety, certainly serve those who are present. It is not that any harm is going to come to you from it.

What symptoms should I check for before doing this prayoga?

Look at these well, he says: there is a great deal of daridrata; a very strong foul smell keeps coming from the body; a very strong foul smell comes from the mouth; the signs of pitru dosha are present in the house. He notes there is a whole separate video on what the signs of pitru dosha are and what troubles arise in it.

The second thing is a big and special one, the speaker says, addressed to those who live in a village and keep cows — or even if you do not, in a village there will surely be gau palan at somebody's place nearby. Look well at what doshas are present: there is a great deal of daridrata; a very strong foul smell and the like keeps coming from the body; a very strong foul smell comes from the mouth; the signs of Pitru Dosha are present in the house. On the signs of pitru dosha there is a whole separate video, he says, on what happens in it, what doshas, what troubles arise.

What about repeated vehicle accidents?

If you have trouble connected with a vehicle — accidents happening with the car again and again, wherever you go the car meets with an accident — that is the strongest sign.

Most of all, the speaker says, if your vehicle — if you have trouble connected with a vehicle, if there is an accident with the car again and again, if wherever you go there is an accident with the car — that is the strongest sign.

What if there is Brahm dosha in the house?

Then tie a knot on it, he says. If there is Brahm dosha in your house — that is, a brahm rakshas, a brahm pishach or a brahm dev, and any kop or dosha connected with them is present, or avesh comes upon someone, or you have the knowledge that yes, such a dosha exists in the house — then keep in mind that you should certainly do this work. It is not a totka or an upay, he says, but the blessing of Bhagavati Gau, and it should be done on Govatsa Dwadashi.

And especially, if Brahm dosha is present in your house, tie a knot on this at once, the speaker says. If there is Brahm dosha in your house — meaning a Brahmarakshas, a brahm pishach or a brahm dev — and any kop connected with them is present, any dosha is present, avesh comes upon someone, or you have knowledge that yes, this kind of dosha exists in the house, then keep in mind that you should certainly do this work. This is no totka, no upay, he says. Rather, take it as the blessing of Bhagavati Gau herself. This work you should do on the day of Govatsa Dwadashi. What is to be done in it? Whoever has a goshala nearby, in whose house cows are tied — if it is in your own house you can do it there too; if it is somewhere outside, then you have to tell them and do this work. The first part he says is done on the morning of the day itself.

What is done at the khunta in the morning?

In the morning, at the place where the gau mata is tied, go to that khunta with a little akshat coloured in haldi, along with water, and the dhoop that is burnt — especially the dhoop burnt in the puja of Bajrangbali. Burn the dhoop well there, keep dhoop and deep lit, pour the water, and while meditating on Bhagavati Kamadhenu and Maa Nandini, who are forms of Bhagavati, forms of the gau mata, and on Bhagavan Pashupatinath Mahadev, offer your prayer there.

What to do in this, first of all: in the morning time, at the place wherever the gau mata is tied, go up to that khunta with a little akshat, dyed in haldi, and along with it water, and the dhoop that is burnt — especially the dhoop that is burnt in the puja of Bajrangbali. Burn it well at that place and keep dhoop and deep lit there, pour the water, and meditating on Bhagavati Kamadhenu and Maa Nandini, who are forms of Bhagavati and forms of the gau mata, and meditating on Bhagavan Pashupatinath Mahadev, you will offer prayer there in a special way: that I have this and this kind of dosha, difficulty, affliction. O Prabhu, be gracious and remove it.

What exactly do you promise at the khunta in the morning?

You say that at the evening time, at the time of pradosh pujan, we will come to this place of yours and take the dust of the hoof of Bhagavati Gau Mata, or the dust of her feet; and whatever prayoga we may do in connection with it, grant us success in it. He explains that when a thing is to be brought, an invitation is given a day before — and since it has to be in pradosh kaal, you give the invitation that same morning.

At the evening time, at the time of pradosh pujan, we will come to this place of yours and take the dust from the hoof of Bhagavati Gau Mata, or the dust of the feet of Bhagavati Gau Mata, the speaker says you will say. And whatever prayoga we perform in connection with it, grant us success in it. This is the thing you will say. When a thing is to be brought in the morning time, an invitation is given a day before. Because it has to be in the pradosh kaal, you will give the invitation that same morning, and do this work.

What if the goshala is my own?

If you have your own goshala you should still do this in the morning. If the gau mata is tied to the khunta there, do it carefully so that she suffers no distress and no dosha attaches. And if the gau mata stays tied, take a roti with gud along and feed it to her at that same time.

After that you will come back to your house, and then go at the evening time, the speaker says. If you have your own goshala, even then you have to do this in the morning. If the gau mata is tied there at the khunta, then too you have to do it well, so that she has no distress and no dosha attaches. And if the gau mata stays tied there, take along a roti with gud and feed it to her at that same time.

What do I carry with me in the evening?

You are to go at evening carrying a yellow cloth, and gau gras for the gau mata — that is, sweet roti, made at home, at least five of them. If more than one gau mata is there, or more gau vansh, then make five or ten rotis in that proportion. First offer pranam, and remove your slippers before entering the goshala — go barefoot from home itself if possible.

In the evening you have to go there, and you will take a yellow cloth with you at that time, the speaker says. For the gau mata take some gau gras — that is, a sweet roti, made at home; at least five rotis you should certainly take. If more than one gau mata is there, if there is more gau vansh, then in that proportion — if five, if ten — you will take five or ten rotis. First of all you will offer pranam, and remove your slippers before entering the goshala barefoot. If possible you will go barefoot from the house itself to do this work. It is a great thing, he says; its fruit is obtained.

The gramin bhagatvaal who give puchha-bujha run their vidyas on exactly this

The village bhagatvaal, the people who give puchha-bujha, certainly perform siddhis of this kind, he says, and a great deal of shanti is had done through it. He says the shanti of Brahm is also done on this. There are even vidyas by which, through all these, a thief is caught, bhoot-pret are bound, and devi-devatas are called and bound.

You know, the speaker says, that in the villages the bhagatvaal, the people who give puchha-bujha, certainly perform siddhis of this kind. And through this a great deal of shanti is got done. He repeatedly says that the shanti of Brahm too takes place on this and is done on this — the people of the villages will be knowing. Even such vidyas exist that through all these, catching a thief, the bandhan of bhoot-pret, calling the devi-devatas and binding them — all these things happen. So its importance is very great.

What is the order of the evening procedure?

Go barefoot; first offer pranam to the gau mata, then pranam to Bhagavan Pashupatinath Mahadev. After that feed sweet roti to all the gau mata and gau vansh present, and with that same yellow cloth lightly sweep up whatever dry dust you find there and wrap it in that same yellow cloth. Very little dust is needed, he says.

You have to go at the evening time and first of all go barefoot, the speaker says. You will offer pranam to the gau mata. You will offer pranam to Bhagavan Pashupatinath Mahadev. After that you will feed sweet roti to all the gau mata, to all the gau vansh present there; and with that same yellow cloth you are to sweep lightly whatever dust you find there — dry dust — and wrap it up in that same yellow cloth. Not very much dust is needed; only a little dust is wanted.

Which dust exactly should be taken?

It should be the dust near the khunta. The dust of the gau mata's hind foot and of her fore foot — if you take the dust of the hind foot, that is the very best. Take it, and if you can get the dust from beneath the hoof, where the imprint of the hoof has fallen, then when she lifts her foot away, pick that up.

But it should be the dust near the khunta, the speaker says. The dust of the gau mata's hind foot and the dust of her fore foot. If you lift the dust of the hind foot, that is the most excellent. Lift it, and if you can get the dust from beneath the hoof — where her imprint has fallen, as when she sets her foot down the imprint of the hoof is made — then when she moves her foot away, pick that up.

How is that dust prepared and consecrated?

Bring it home, and into this same earth mix kesar, ashtagandha and the rest; then, taking the name of Bhagavan Pashupatinath Mahadev, or consecrating it in his name, or by doing eleven mala or one hundred and eight mala of the Panchakshari that same night, consecrate it and keep it.

You will bring it home, the speaker says, and into this same earth you will mix kesar, ashtagandha and the like. Then, taking the name of Bhagavan Pashupatinath Mahadev, or consecrating it in his name — or by doing eleven mala, one hundred and eight mala of the Panchakshari that same night — people consecrate it and keep it.

How is the consecrated dust used?

The whole material is filled into a brass or silver casing and worn on the upper arm or around the neck, by which there is shanti of doshas such as fever connected with bhoot-pishach, fever from the avesh of pret-pishach, repeated fever, or great burning in the stomach — the presence of Brahm, he says, sets a fire in the stomach. Women, especially married ones with any dosha, mix a little of it into their sindoor and fill it into the parting of the hair.

Or the whole material is filled into a brass casing or a silver casing and worn on the upper arm or around the neck, the speaker says; by this there is shanti of doshas of this kind. Among them: fever connected with bhoot-Pishach for one who gets it; fever coming from the avesh of pret-pishach, or repeated fever; or very great burning in the stomach. When the presence of Brahm occurs, it sets a fire in the stomach — it feels as though someone has lit a fire inside. Women, and especially those who have any kind of dosha and are married, should mix a little of this into their sindoor and fill the sindoor into the parting of their hair. This is how it should be done.

Can this be used for a small child with masan dosha?

If a small child has come to have such a dosha — the dry wasting called sukha rog connected with masan, where the masan sucks out all the blood of the body — then a lepan of this same earth, mixed in ghee, should be made on the body. Cow ghee, and if completely pure desi cow ghee can be had, mix it in that and apply it on the child's chest especially and on the back, stroking from above downward. Relief comes very quickly, he says, and if you consecrate it, that is gold upon gold.

If small children have come to have some dosha of this kind — the dry wasting connected with Masan, called sukha rog, where the masan sucks out the entire blood of the body — if such a dosha has arisen, then a lepan of this same earth mixed in ghee should be made on the body. Cow ghee. And if completely pure desi cow ghee can be obtained, mix it in that and apply this lepan on the chest of the child especially, and on the back, drawing from above downward. By this, relief comes very quickly. And if you consecrate it, then it is gold upon gold.

It is done for children under thirteen, on the tithis named, and should be passed on to any so afflicted

If any person you advise has this kind of affliction, certainly tell them this, and also certainly tell them to serve the gau mata. And this work should be done for children under thirteen years of age. It happens especially at the time of Dwadashi, and there are some other tithis too.

If any person connected with you, anyone you talk with and give advice to, has this kind of affliction, then you should certainly tell them this thing, and also certainly tell them to serve the gau mata, the speaker says. Also, if small children have this kind of trouble, explain the subject well to them. And there is one more subject: this work should be done for children under thirteen years of age. This happens especially at the time of Dwadashi, and there are some other tithis too, which he would have to look up and tell; he mentions an older live on the gau mata in which he discussed them.

What is done if abhichar has been performed on a child under thirteen?

If a child under thirteen has had an abhichar prayoga done upon him — any kind of abhichar — and he has great affliction and trouble, his intelligence is becoming confused, he has gone completely grave and says nothing at all, or a girl stays very disturbed: then take this dust of the gau's hoof, with kali haldi. The kali haldi is to be brought on the day of the fourteenth, and it too should be brought after giving it an invitation.

If a child is under thirteen years of age and an abhichar prayoga and the like has been done upon him, the speaker says — any kind of Abhichara — if he has great affliction and trouble, if his buddhi is becoming confused, if he has become entirely grave and silent and says nothing, or if it is a girl and she stays very disturbed. Then at such a time this dust of the gau's hoof, along with kali haldi — the kali haldi has to be brought on the day of the fourteenth. The kali haldi too should be brought after giving it an invitation. If it is available somewhere, that is very good.

How is that mixture made and applied to the child?

Grind the kali haldi with this dust, mix it in cow ghee — these three materials together — and consecrate it with the mantras of Bhagavati, of Bhagavati Kali, with the Jayanti Mangala Kali mantra. Then apply a little of the whole material on the child's navel each night before he sleeps, or just after he falls asleep, around eight or nine at night, and leave it. Start doing this continuously.

The kali haldi is to be ground with this dust and mixed in cow ghee — these three materials mixed together, the speaker says. And with the mantras of Bhagavati, with the mantras of Bhagavati Kali, with the Jayanti Mangala Kali mantra — and if with these you perform the siddhi of Pashupatinath Mahadev, that is, if you awaken his mantras, if you awaken the Pashupatastra and the rest, if you are a sadhak — he says he is speaking especially for you. If you consecrate it and give it, if you hold the adhikar, then do this and give it for the sake of those children. Even a little given is enough — suppose you have made and given twenty-five grams or fifty grams. Only this much is to be done: each day at night before sleeping, before the child sleeps, or once he has slept, at that same time around eight or nine at night, take a small quantity, apply it on his navel and leave it. Start doing this work continuously, he says — if he is frightened, if avesh comes upon him, if his condition is worsening and you are showing him to people with no benefit. By this process he will get great benefit.

Can this be done for a child over thirteen?

If it is a boy over thirteen years of age it can be done; for a girl it should not be done. He clarifies further that if a girl has begun to become rajaswala, then this upay should not be done for her in this manner at that time — for them there are separate upays. So this is for the rest.

If a boy is above thirteen years of age, it can be done; a girl's should not be done, the speaker says. He clarifies a little: if a girl too has begun to become rajaswala, then this upay should not be done for her in this way at that time — for them there are then separate upays. So this is for them; for the remaining people this upay holds. This thing should be done, he says; relief comes from it very quickly.

What if I do not know any mantra for the abhimantran?

If you do not know a mantra, then as discussed before, use the Panchakshari mantra according to your own varnashrama dharma, keeping the yajnopavit and the rest in mind, without transgression. Consecrate it accordingly, or consecrate it with the Jayanti Mangala mantra and then use it — from that too you will get benefit.

If you do not know a mantra and so on, then as has been discussed before, the Panchakshari mantra, according to your own Varnashrama dharma, keeping the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. and the rest in mind — you are not to transgress. According to that, consecrate it, or consecrate it with the Jayanti Mangala mantra and then use it; from that too you will get benefit. Keep this in mind, the speaker says. So by Govatsa Dwadashi you can do this every year, you can take and keep it in greater quantity, and you can use it through the whole year.

Can ordinary people use the gau raj too?

Ordinary people can absolutely bear the raj of Bhagavati Gau Mata on the forehead — mix it in kesar, ashtagandha and the like and wear it daily on the forehead; every kind of devi-devata is pleased. He adds that many people do R and D on things like dev vashikaran mantra siddhi, but that he does not discuss such subjects because they are very attractive topics and an ordinary person may not understand — supposing they are doing dev vashikaran sadhana and some daitya shakti gets vashikrit instead, through a slip, because there is a raksha vidhan in it.

Ordinary people too can absolutely bear the raj of Bhagavati Gau Mata upon the forehead, the speaker says — mix it in kesar, ashtagandha and the like and wear it daily on your forehead; every kind of devi-devata is pleased. If you perform the siddhi of dev vashikaran mantras and the like — and there are a great many people who do R and D on things of this kind and also perform prayogas — he says they do not discuss all these subjects, because these are very highly attractive topics. An ordinary person will or will not understand. Suppose he is doing a dev vashikaran sadhana and some daitya shakti itself becomes vashikrit through a slip; suppose something wrong is already with him and that very thing becomes vashikrit — because there is a raksha vidhan and the like in it.

How should a sadhak use this dust?

If you are a sadhak and perform kriya of this kind, then use it: on the day of Govatsa Dwadashi, take the dust from beneath the hoof of Bhagavati Gau Mata's hind foot and use it mixed into your tilak and the like. You will certainly get benefit — the grace of the devatas is certainly obtained, every kind of devi-devata is pleased by it, there is shanti of pret-pishach as well, and the pitr kop too is quieted. This, he says, is common for everyone.

So if you are a sadhak and you perform kriya of this kind, then do the prayoga of this, the speaker says. On the day of Govatsa Dwadashi, the dust from beneath the hoof of the hind foot of Bhagavati Gau Mata — use that too, mixed into your tilak and the like. You will certainly get benefit. The grace of the devatas is certainly obtained. Every kind of devi-devata is pleased by this. There is shanti of pret-Pishach and the like as well, and the shaman of pitr kop also takes place. So this is common for everyone, he says — remember it.

What are the misconceptions about Kuber ji?

The speaker says that after Bhairav ji, there are a great many misconceptions about Kuber ji too. His pujan happens only once in the year, and people do him a favour — yes Kuber Baba, Kubernath Baba, be gracious, give dhan-dhanya. The other three hundred and sixty-four days it must seem to Kuber ji himself that someone might take his name, but nobody does.

Now, on the day of Dhanteras, the speaker says. The whole subject of the day of Dhanteras has been cleared many times in different videos. And it seems to him that after Bhairav ji, about Kuber ji too there are a great many misconceptions. Only once in the year his pujan happens, and people do him a favour: yes Kuber Baba, Kubernath Baba, be gracious, give dhan-dhanya. For the remaining three hundred and sixty-four days, who Kuber ji is — it must seem to him too that somebody take my name, but nobody does. Even going to a Shiv temple he is bathed, if his vigraha is there — but people do not keep him in nitya smaran.

Why should Kuber ji not be ignored?

Because he is himself the guardian devata of the north direction, and one among the ten digpalas — this you should remember, he says, so never ignore the pujan of Kuber ji. He points to the pran pratishtha video on the channel in which Kuber ji's consecration is shown; Kuber ji is called the very friend of Shiva ji and is the protector of our wealth. Along with Kuber ji Maharaj, the puja of the thirteen principal yakshas especially takes place.

Whereas he himself is the protector devata of the north direction — you should remember this, the speaker says. Kuber is one among the ten digpalas. So never ignore the pujan of Kuber ji. He says they have always put his very pran pratishtha video on the channel, showing how murti pratishtha is done, in which the pratishtha of Kuber ji has been done and shown: see, here they are, these are called the very friend of Shiva ji, and these are our protectors of dhan. Along with Kuber ji Maharaj, the puja of the thirteen principal Yakshas especially takes place. Their special vidhi vidhan you will get in videos this time; in the anushthan now to be done they will do it and show how it is done in an expanded form, and you can do it in an ordinary form too. So for Kuber ji Maharaj, on the day of Dhanteras, at the evening time, the first pujan will happen.

When should the yam deep daan be done — evening or after the meal?

He says plainly: do it in the same way as your parents or the elders of your family have been doing. Still, you should do the yam deep daan continuously at the evening time from Dhanteras up to the Dwitiya tithi — you should do it on all five days.

There are some questions about the vidhi of yam deep daan, the speaker notes: some say it is to be done at the evening time; in some places people take it out at night after eating and drinking. So what is the correct vidhi, how is it to be done? In this he will say clearly: do it in the same manner as your mother and father, or the elders of your family, have been doing it. Even so, you should perform the yam Deepdaan continuously at the evening time from Dhanteras up to the Dwitiya tithi. It should be done on all five days. And if you are doing it from Dwadashi — in his own view, or in the month of Kartik that you have, it is the most excellent time for deep daan.

What was Kuber ji's previous birth?

Kuber ji's old name was Gunanidhi. As discussed in the Shiv Mahapuran, he tore his own gamchha, made a wick of it for a lamp and increased its light in a Shiv temple so that he could steal — but by the very prataap of that, in the next birth he became a king, and in the birth after that he attained the very post of Kuber.

Just as Kuber ji — you know Kuber ji's previous birth, the speaker says: Gunanidhi was his old name. In the Shiv Puran they had discussed that he tore his own gamchha, made a wick for a lamp of it, and increased its light in the Shiv temple so that he could commit theft. But by the prataap of that very thing, in the next birth he became a king. And in the birth after that he attained the very post of Kuber. The importance of deep daan in Kartik is very great, and that is why he lays such stress on it again and again and has listeners do deep daan.

What did Kuber ji Maharaj do as a king, in the birth before he became Kuber?

When Kuber ji Maharaj had received the birth of a king, he had it proclaimed throughout the city that whoever would not do deep daan — in Shiva ji's temple especially — his head would be severed from his trunk. He was doing that much for the welfare of the people, the speaker says; he had made rules. And by the grace of that, Bhagavan seated him on the post of Kuber.

Because when Kuber ji Maharaj had received the birth of a king, in it he had it all proclaimed in the city: that whoever will not do deep daan — in Shiva ji's temple especially — his head will be severed from his trunk. He was doing that much only for the welfare of the people, was he not, the speaker says; he had made rules. And by the grace of that, Bhagavan seated him upon the post of Kuber.

What is the first task on Dhanteras?

On the day of Dhanteras the first task is to light thirteen lamps in your puja place at evening, when we do pujan, for the sake of Yaksharaj Kuber ji Maharaj. Thirteen — thirteen lamps. Thirteen lamps are also to be lit in the Shiv temple. If you have the means for ghee, use a ghee wick.

So on the day of Dhanteras the first task is: at the evening time, in your own puja place, when we do pujan, then to light thirteen lamps for the sake of Yaksharaj Kuber ji Maharaj, the speaker says. Thirteen — thirteen lamps. Thirteen lamps are also to be lit in the Shiv temple. If we have the means for ghee, then use a ghee wick. You may use pure til oil if pure is available, or use mustard oil.

Does a mustard oil lamp attract prets?

Do not bring this doubt into your mind, he says — that when we light a mustard oil lamp, pret-pishach are drawn by it. These are fabricated things that are running nowadays. For protection it is always mustard that is used, mustard oil that is used.

Do not bring this doubt into the mind, the speaker says: that when we light a lamp of mustard oil, Preta-pishach are drawn by it. These are fabricated things that are running nowadays. For raksha it is always mustard that is used, mustard oil that is used.

Should I buy cheap ghee for the lamps if I cannot afford good ghee?

If you do not have the means, do not light a lamp of ghee costing two hundred or three hundred rupees a kilo — that will attach a dosha, he says. That stays oil drawn out of chirbi, and it stays "ghee". Do not make that mistake. You are not to fall into these doubts; light the thirteen lamps with complete freedom from anxiety.

And if you do not have the means, then are you going to light a lamp of ghee at two hundred rupees, three hundred rupees a kilo? That will attach a dosha, the speaker says. That stays oil extracted from chirbi, and it stays ghee. Do not make that mistake. You are not to fall into these doubts. Entirely free from anxiety, you will light thirteen lamps first of all.

Where are the thirteen lamps placed?

Those thirteen lamps are kept at different places in the house. Keep one in the puja place; where there is a than of the kula devi-devata, keep one there; on the chaukhat one must certainly be kept. Wherever in the house there is a place for keeping drinking water, one is to be kept for the sake of the pitr. One is to be kept near Tulsi ji, and near whichever dev vriksha there is — Tulsi ji, Aparajita. And if you have made a place for the pitr somewhere, or keep their photo, there too you will give a place and keep a lamp.

Those thirteen lamps are kept at different places in the house, the speaker says. You will keep one in the puja place. Where there is a than of the kula devi-devata, you will keep one there. On the Chaukhat one must certainly be kept. If anywhere in the house there is a place where drinking water is kept, then one is to be kept for the sake of the pitr. One is to be kept near Tulsi ji, and near whichever dev vriksha there may be — Tulsi ji, Aparajita — near them you have to keep one. If you have made a place for the pitr somewhere, or if you keep their photo, then there too, giving a place, you will keep a lamp well. In this manner you will arrange thirteen lamps at different places in the house.

What is done at the chaukhat itself?

The chaukhat is to be kept in particular attention. Where earlier the chaukhat, the dahleez of the house, was not considered anything at all, now people decorate the chaukhat: a beautiful rangoli is made and lamps are lit on both sides in the name of the kuldevi, in the name of the kula Bhairav, or only in the name of Bhairav ji.

And one thing is to be kept in particular attention, the speaker says: the chaukhat. Where in earlier times the chaukhat, the dahleez of the house, was not understood as anything at all, today a great many people have become alert regarding it. A beautiful rangoli is made, and lamps are lit on both sides in the name of the kuldevi, in the name of the kula Bhairav, or only in the name of Bhairav ji. By this your kula devi-devata will certainly be pleased. If every person of Sanatan begins to do this, half the trouble would be removed right there — because everything is at the chaukhat itself.

Why does everything happen at the chaukhat?

The whole play is of the chaukhat, he says; everything happens by the very crossing of the chaukhat. Look anywhere: chaukhat langhan takes place, and from the transgression of the chaukhat tantra runs, tantra is cut, a good thing happens, a bad thing happens. So everyone should do deep daan on the chaukhat.

The whole play is of it, the speaker says. Everything happens from the very crossing of the Chaukhat. Look anywhere: chaukhat langhan happens; from the transgression of the chaukhat, tantra runs, tantra is cut, a good thing happens, a bad thing happens. So everyone should do deep daan on the chaukhat, and it is a very good thing that a great many people are now awakening and understanding these subjects. Those who understand, do it — that is their niyati too. Those to whom all these things seem worthless nonsense should not do them; they remove the chaukhat itself and say, finish off the whole business of the chaukhat. Then see how happy you are. It is the karma of before by which you are happy now; you are building nothing now, the savings account will be empty, and then you will have nothing left with you to stop anything. So on the day of Dhanteras, from the chaukhat to every place, at auspicious places and so on, you will do deep daan. After that, at the evening time, having done the pujan of Yaksharaj Kuber ji and the pujan of Bhagavati Mahalakshmi, comes the deep daan for the sake of Yamraj.

How is the Yamraj lamp made?

For the deep daan for Yamraj there should be a four-mouthed lamp. Use mustard oil or til oil, either of the two — in his view mustard oil should be used, it is the most excellent for Yamraj. After that, a grain such as wheat or a whole grain; on the leaf-plate of palash leaves used at weddings for serving, keep a heap of grain, and upon it the four-mouthed lamp in the name of Yamraj.

So for doing deep daan for the sake of Yamraj there should be a four-mouthed lamp, the speaker says. Mustard oil or til oil — use either of the two; in his own view mustard oil should be used, it is the most excellent for the sake of Yamraj. And after that, a grain, such as wheat or a whole grain. You can do as it is on your side; the rest, those who do not know and do not do it, should do it in this way. On the pattal made of palash leaves — the thali used at weddings for serving — keep a heap of grain, and upon it keep a four-mouthed lamp in the name of Yamraj. You may do dhoop, deep, tilak and the rest to it.

What is kept alongside the Yamraj lamp?

Or only give a tilak with ashtagandha, and there keep a little dakshina for that lamp — much as we do the kshetrapal nikari; it is roughly the counterpart of that. There you will keep a little mithai. After that, take that lamp in your hand.

Or, giving only a tilak with ashtagandha to that lamp, keep a little dakshina there, the speaker says — a little, just as we do the kshetrapal nikari; it is roughly the counterpart of that. There you will keep a little mithai. After that, taking that lamp in the hand — there are mantras and the like, and a sankalp for Yamraj deep daan and so on.

What prayer is made while holding the Yama lamp?

Taking it in the hand you will offer prayer for the sake of Yamraj: O Dharmaraj, O Yamraj, be gracious upon us all; let there be no apamrityu of anyone in this house and family; let us walk upon the path of dharma, earn wealth by dharma, and serving all living beings and walking on the path of dharma, in the end attain the higher lok.

He notes that if one began to describe the full vidhi vidhan and mantras, then nobody would be able to do it, and in his own view that is not fitting either — so do at least the ordinary form. Those who want the mantra and vidhi vidhan will find them in the granthas connected with karmakand, or if you have been doing it, that is very good. So taking it in the hand you will offer prayer for the sake of Yamraj, the speaker says: O Dharmaraj, O Yamraj, be gracious upon us all. Let there be no apamrityu of anyone in this house and family. Let us walk on the path of dharma, earn wealth from dharma, and serving all living beings and walking upon the path of dharma, in the end let us attain the higher lok. One is not made to bear the kop of Yamraj after death, it is said, by doing this very deep daan; there is no fear of Yamraj. In his place, Dharmaraj is the dev svarup and Yamraj the pitr svarup.

Which grains may be used, and where is the lamp finally placed?

In the grain you may keep wheat, whole urad, black til and white til as well. Keep all these together in the thali, place the lamp on top, and then circulate it through the whole house; offer pranam for the sake of Yamraj, and then carry it out of the house and place it toward the south direction. Where there is no south direction nearby — houses in a line — place it a little to one side in front of the house.

In the grain, what more can we keep, the speaker asks. You can keep wheat, you can keep whole urad, you can keep black til, and you can keep white til as well. With all these together, keep them in that thali, place the lamp on top, and then circulate it through the whole house. You will offer pranam for the sake of Yamraj, and then, taking it out of the house, it is placed toward the south direction. Now there are many houses that have no south direction anywhere near — the whole house stands in a line. So where will you place the south direction? Then place it a little to one side, right in front of the house. In this manner the deep daan of Yamraj on the first day, of Dhanteras, has been done.

What should I eat while doing the five-day anushthan?

There is no tension about it, he says. Eat sattvik food. Do not eat garlic and onion for the five days. Start observing brahmacharya — and in Kartik the more brahmacharya you keep the better. Apart from that, in the morning eat as sattvik or as little food as you can, and if you get a little time from your office or whatever work you have, sleep a little too, so that your sleep is completed, since japa is to be done at night.

Now for those who are going to begin an anushthan, the question arises: brother, how should food be eaten? We have to do the anushthan at night, so should we stay hungry all day, keep an upvas, what should we do? No, brother, there is no such tension, the speaker says. Eat sattvik food. Do not eat garlic and onion for five days. Begin observing BrahmacharyaStrict celibacy required through an extended ritual observance. — in any case, the more brahmacharya you keep in Kartik, the better. Apart from that, in the morning eat as sattvik or as little food as you can. If you get a little time — according to your office or whatever work you have, according to how much time you get — then sleep a little too, so that your sleep is completed, since japa is to be done at night.

Is it true that a sadhak should not sleep during the day?

There is a subject that a sadhak should not sleep during the day, he says — but that holds to the extent the body has the capacity: if you have awakened the body through pranayama and yoga and gained victory over the sthul sharir, then you can gain control over nidra. Otherwise do not think that you will neither sleep in the day nor at night, sleeping only two or three hours from half past two. Not everyone's body will support that.

There is a subject that a sadhak should not sleep at the time of day, the speaker says. Brother, there is that much capacity in the body: to the extent that you have awakened the body through pranayama and yoga, to the extent you have gained victory over the sthul sharir, you can gain control over nidra. Now you may think that we will not sleep in the day either, that we will do japa at night, that we will sleep for two or three hours from half past two at night and my sleep will be completed — everyone's body will not support that. Do not produce illness for yourself, he says. High blood pressure will come. On account of that fifty problems will start. There will be trouble in the nerves of the brain. Many problems begin from sleep not being completed. Do not invite all that in the pursuit of sadhana. That should be done when the body is capable.

Will the body not adjust to a night schedule?

It does adjust, he says, giving Navratri as the example: for the first two or three days the condition is bad, and the body takes two or three days to adjust; after that it becomes complete in that same pattern — when to sleep, when to wake, when to do what. When Navratri finishes, it again takes two or three days to become normal; sleep simply does not come. In the same way, once you begin sadhana having made a rule, your body will adjust.

Others will say your siddhi is not being obtained because of this and that — we too say it, the speaker notes, but that does not mean we will give up our life. One is not to give up one's life. Do it according to the capacity of the body. Later, as you go on doing sadhana and a maturity begins to come, the body too moulds itself accordingly. See for yourself, he says. You do the sadhana of Navratri; we too say that for the first two or three days the condition stays bad. The body takes two or three days to adjust. After that it becomes complete in that same pattern: when we have to sleep, when to wake, when and how to do what. We stay awake the whole night, sleep two or three hours in the day, sleep a little at dawn, sleep at half past two and are up by five, then the whole day runs, sleep an hour or two again in the afternoon, then stay awake the whole night, do everything in the evening. So the body adjusts. When Navratri is completed, after that it again takes two or three days to become normal — sleep simply does not come. In just the same way, when you begin sadhana having made a rule, your body will adjust; then according to that do not sleep in the day, or sleep less, or sleep less at night. That will happen. But one is not to give up one's life all at once.

When should I eat on the days of the anushthan?

After you have completed the sadhana at night, eat your food again and go to sleep. If you eat before the sadhana, sleep will come. So eat after completing the sadhana — whatever sadhana you are doing, whether it be Kalika Yogini, Mahabhairav or another.

So the first thing has been settled, the speaker says. You will do pujan in this manner with regard to Dhanteras, and you have to keep this about eating and drinking. When you have completed the sadhana at night, after that eat your food again and go to sleep. If you eat food before the sadhana, sleep will come. Therefore eat after completing the sadhana — whatever sadhana you are doing, whether it be Kalika Yogini, Mahabhairav or another.

Gau pujan is all the more necessary for sadhanas connected with shabari vidya

For those doing shabar mantra sadhana, he says to keep especially in mind that for sadhanas connected with shabari vidya, gau pujan is all the more necessary, because a great many prayogas are connected with the gau mata. Those especially who are going to do shabar mantra sadhanas should certainly do the Govatsa Dwadashi prayoga that has been described.

Those people who are doing the sadhana of shabar mantra, the speaker says — the sadhana of shabar mantra; so many vidhi vidhan have been given on the Siddh Shabari Vidya channel. If you are moving forward with it in your mind, if you are doing any sadhana connected with shabar vidya, then keep especially in mind that for the sadhanas connected with Shabari Vidya, gau pujan is all the more necessary — because there are many, many prayogas connected with the gau mata. The prayoga of Govatsa Dwadashi that has been described, you should certainly do it, he says — those especially who are going to do shabar mantra sadhanas.

What is the coconut deep daan and how many days should it be done?

The deep daan connected with the coconut — the gadi coconut cut and a hundred and eight wicks put into it, for the sake of the kuldev, kuldevi, kul devata and kul Bhairav, and for Lakshmi ji — that vidhi you should do especially for the five days. If you are not financially able, he says a gadi comes for about fifty rupees, so a day would cost about two hundred fifty rupees.

Now the deep daan connected with the coconut, the speaker says: the gadi coconut cut open, with one hundred and eight wicks put into it, for the sake of the kuldev, kuldevi, kul devata, kul Bhairav, and for the sake of Lakshmi ji — the vidhi of deep daan for all of these that has been described. That you should do especially for the five days. If you are not financially capable — although it seems to him a gadi comes for fifty rupees, so one day's cost would be two hundred and fifty rupees. Even so, let us accept that with oil and all the rest the expense is coming to more, and you do not have that much income to be able to spend two or two and a half thousand or three thousand rupees over five days. Then do not do it; at least certainly kindle one lamp, on Dhanteras too. And in that one take the names of all: that we are doing this deep daan for all the devi-devatas. Remember the shaktis of the kula, the devi-devatas of the kula, Bhairav ji, all of them. In that same one, dhoop and deep daan, ashtagandha tilak and the rest, remembering everyone's name, then kindle it at your puja place on Dhanteras.

On which days is the coconut deep daan compulsory, and what is yam tarpan?

On Chaudas and on Amavasya — these two days at least — do the deep daan well, of five gadis each; that is two and a half coconuts each, so five coconuts will cover the two days. These two days it must certainly be done; deep daan must certainly, certainly happen. Then there is also the vidhi of yam tarpan, in which the tarpan of Yamraj is done.

But on Chaudas and on Amavasya, these two days at least, do the Deepdaan well, of five gadis each, the speaker says. That is, two and a half coconuts each will be needed; five coconuts will make these two days. So these two days you must certainly do. Deep daan must certainly, certainly happen. Now there is also the vidhi of yam TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan.. The tarpan of Yamraj is done. And nowadays, he says, they are seeing another thing: that regarding tarpan people have simplified it a great deal — that everyone should do tarpan, that those who do not have the yajnopavit may also do tarpan, and all this subject is running. So in this, his own belief is that if you do not wear the yajnopavit, then there is no such rule of tarpan at all. Now do not accept it, or give the proof that no, there is no such description anywhere — that is your wish.

How is yam tarpan performed, and on which days?

If you wear the yajnopavit, if the janeu has been done, do yam tarpan. If you know the vidhi that is good; otherwise, tarpan takes place by the twelve names of Yamraj. Putting in white til and black til, making the janeu into a kanthi around the neck, facing the south direction, wearing pavitri and the rest and a white garment, tarpan is then done at the evening time. It is done all five days, but on Dhanteras, Chaudas and Amavasya it should certainly be done.

If you wear the yajnopavit, if the janeu has been done — do yam tarpan, the speaker says. You will know the vidhi, and that is good; otherwise, tarpan takes place by the twelve names of Yamraj. Putting in white til and black til, making your janeu into a kanthi-like form around the neck, turning the face toward the south direction, wearing pavitri and the rest, and one white garment being worn — after that, tarpan is done at the evening time. Although this is done on all five days, on the day of Dhanteras and the day of Chaudas these two days it must certainly be done; Dhanteras, Chaudas and Amavasya, these three days must certainly be done. In the ordinary way it is of five days, from Teras up to the Dwitiya tithi, up to Bhai Dooj. So let those who are entitled do it. For the others, the deep daan for the sake of Yamraj is happening anyway, so Bhagavan will be pleased by that too.

What is the first pujan on Chaturdashi?

Chaturdashi is the third day; the Pradosh vyapini Chaturdashi falls on 11 November, and the Chaudas pujan is to be done on that day. In the Chaudas pujan the very first pujan of the evening is of Hanuman ji. According to the southern mantra and according to the kalpa bhed, this day is held to be Hanuman Jayanti — the south holds Hanuman ji's jayanti on Kartik Krishna Paksha Chaturdashi rather than on Chaitra Purnima. So everyone should certainly do the pujan of Hanuman ji that day.

On the day of Chaturdashi — it is the third day, the speaker says. The Pradosh vyapini Chaturdashi is on 11 November, so the Chaudas pujan that is to happen is to be done on that day. In the Chaudas pujan, the very first pujan, the evening one, is of Hanuman ji. According to the southern mantra and according to the kalpa bhed, this day is held to be Hanuman Jayanti. Toward the south, they hold Hanuman ji's jayanti on Kartik Krishna Paksha Chaturdashi and not on Chaitra Purnima. So on this day everyone should certainly do the pujan of Hanuman ji. Remember this thing, he says.

How is the Hanuman pujan done?

There is no very special vidhi vidhan for it. On the day of Chaturdashi, at evening or in the morning, bathe and first of all go to a Hanuman temple. Have the chola offered, having made a sankalp, or if there is arrangement to offer it yourself, offer it yourself. Women will not apply the chola themselves — they will have the pandit ji make the sankalp and have it applied.

Now in what manner is the pujan of Hanuman ji to be done, the speaker asks. For doing the pujan of Hanuman ji there is no very special vidhi vidhan. On the day of Chaturdashi, at the evening time or in the morning time, having bathed, first of all certainly go to the temple of Hanuman ji. Have a chola offered after making a sankalp, or if there is arrangement to offer it yourself there, then offer it yourself. Women will not offer the chola themselves. They will tell the pandit ji, have the sankalp made, and have it offered. And after that, a peepal leaf, or a pan leaf, which in his view is the most excellent.

What is offered to Kuber on Dhanteras with the pan leaf?

He recalls a point he had forgotten: in the pujan of Yaksharaj Kuber, certainly use the pan leaf — yakshas are very fond of tambool, of pan. So you may offer beeda: thirteen beeda of pan, or on the pan leaf keep laung, elaichi, supari and some sweet bhog prasad, and offer bhog in thirteen places on the day of Dhanteras for the sake of Yaksharaj Kuber. Afterwards the beeda are all to be given visarjan — do not start eating them yourself, though laung and elaichi may be used.

Yes — in the pujan of Yaksharaj Kuber, certainly use the pan leaf, the speaker says; he had forgotten to say this. Yakshas are very fond of tambool, of pan. So you may offer beeda: thirteen beeda of pan, or upon a pan leaf keep laung, elaichi, supari and some sweet bhog prasad, and in thirteen places on the day of Dhanteras offer bhog for the sake of Yaksharaj Kubera. And what will you do with it afterwards? All the beeda are to be given visarjan. Do not start eating them yourself. People eat the beeda as prasad — see, that depends, he says. But laung and elaichi you can use. Supari, and after cutting the supari, you are not to put it in the pan and eat it, nor to eat the pan leaf — keep this in mind. These two things should be given visarjan; laung and elaichi you can eat.

What is written on the pan leaves for Hanuman ji?

For Hanuman ji it is eleven pan leaves on which we say again and again that Ram is to be written. Mix the orange sindoor into chameli oil, or into desi ghee, and with the finger with which we do tilak — the small one beside the kanishthika, on which people wear an engagement ring — write Ram on every pan leaf: ra with an aakar and a bindu above it.

For Hanuman ji it is the pan leaf only — eleven pan leaves, on which we repeatedly say Ram is to be written, the speaker says. In chameli oil, mix the orange sindoor — the narangi sindoor — or mix it in desi ghee; and with the finger with which we do tilak, the small one beside the kanishthika, on which people wear an engagement ring, with that very finger write Ram upon it. How is Ram to be written? Ra with an aakar and a bindu above. Ram is to be written in this way. On all the pan leaves; and tying them with red kalava you will make a mala — a round mala like the toran we make, a fine and beautiful one — and it will be offered to Hanuman ji that day.

What lamps and bhog are offered to Hanuman ji?

At least five laddus, five tulsi leaves, and the lamp that is lit of five grains or seven grains. If you cannot do that, light a lamp of atta: make five lamps of atta, one-mouthed only — not five-mouthed, not four-mouthed for Hanuman ji — and take them to the Hanuman temple. You may light them either with mustard oil or with desi ghee.

At least five laddus, five tulsi leaves, and the lamp that is lit — one lit of five grains or of seven grains, the speaker says. If you cannot do that, then light a lamp of atta. Making five lamps of atta, one-mouthed only — you are not to make a five-mouthed or a four-mouthed one for Hanuman ji. Making only one-mouthed lamps, five of them, take them to the temple of Hanuman ji. Either with mustard oil or with desi ghee you can light them. You can do deep daan for the sake of Hanuman ji. And the lamp is never to be on the ground: you may keep it upon a flower, spreading out the petals of the flower; or take atta, take haldi, take roli, make a small rangoli with it, and setting it upon that you will kindle the lamp. So the first pujan of Hanuman ji you will give at the temple. If you wish you may offer a ramnami cloth to Hanuman ji, whatever cloth is offered to him, and you may also offer another dhoti.

Which Hanuman anushthans can be repeated that day?

Whatever anushthan for the sake of Hanuman ji you have done up to now — whether of the Hanuman Chalisa, of the Bajrang Baan, of the Hanuman Sathika, or of the Badvanal, or of any other shabar mantras, the Janjira, or his Panjar, all of which have been given — if you have done these, you may if you wish do its japa and purashcharan on that day.

Especially, whatever anushthan for the sake of Hanuman ji you have done up to now, the speaker says — whether you did it of the Hanuman Chalisa, of the Bajrang Baan, of the Hanuman Sathika, or whether you did it of the Badvanal, or of other shabar mantras and the like, the Janjira, or his Panjar, all of which have been given — if you have done all these things. Then you may, if you wish, do its japa and purashcharan on that day.

What should someone troubled by enemies and abhichar start?

Those whose problem is connected with enemies and abhichar can, from the day of Chaturdashi — the Chaudas that falls on 11 November, a Saturday — begin and continue at least until 5 December, Bhairav Jayanti, if they are not doing any sadhana so far. If you want to begin an entirely new sadhana, a special one connected with shabar, then the Panjar of Hanuman ji given on the Siddh Shabari Vidya channel is the one; he says he will share the link on this channel and in the group. It is extremely fast-acting for the destruction of abhichar, for protection from the abhichar and conspiracies of enemies, and for the destruction of enemies as well.

Those people whose problem is connected with enemies and Abhichara — from the day of Chaturdashi, the Chaudas that will fall on your 11 November, from that Saturday — start, and go at least up to 5 December, Bhairav Jayanti, if you are not doing any sadhana up to now, the speaker says. If you are already doing one, keep doing that same one, he repeats. But if you want to begin an entirely new sadhana, and especially want to do a special sadhana connected with shabar, then this Panjar of Hanuman ji, which has been given on the Siddh Shabari Vidya channel — he says they will share the link on this channel too and in the group — you may, if you wish, take up its anushthan. It is extremely fast in effect for the destruction of abhichar and the rest, for protection from the abhichar and the conspiracies of enemies, and for the destruction of enemies too. So you may do this anushthan, beginning from this day.

Repeat the sadhana already begun; a new one comes only after the basic Guru-Ganpati sadhana

He says again: if you are already doing some sadhana, repeat that very one. A protective sadhana may be taken up if you have not done one — many have been doing Ganpati ji's sadhana, have done the Sankat Nashan, have done the Ekakshari japa of Dattatreya Maharaj. Once their basic, initial sadhana of Guru and Ganpati is complete, then the sadhana of Bhairav ji or of Hanuman ji is to be done — and either may be begun from Dwadashi or from Chaturdashi. In his own view you should do Hanuman ji's Panjar now, which is the fastest; or if you wish, the Badvanal.

But we will say again, the speaker repeats: if you are already doing some sadhana, then repeat that very one. A protective sadhana, if you have not done one, you can do — as a great many people have been doing Ganpati ji's sadhana, have done the Sankat Nashan now, have done the Ekakshari japa and so on of Dattatreya Maharaj. So their basic sadhana, the initial sadhana of Guru and Ganpati, is complete. Now after this the sadhana of Bhairav ji is to be done, or the sadhana of Hanuman ji is to be done. So if you have the wish to do the sadhana of Bhairav ji, then begin it; you can do it from Dwadashi, you can do it from Chaturdashi. Or if you want that no, we will do the sadhana of Hanuman ji, then you can begin their sadhana too from this very day. In his own view you should do Hanuman ji's Panjar now, which is the most rapid of all; and if you wish, you may do the Badvanal too.

What is done at home on the evening of Chaturdashi?

After the temple, at the evening time do the pujan of Hanuman ji at home; if you wish to do havan and the like, keep an upvas and do the havan in the evening, and you may eat after the havan. There is no full necessity of keeping such an upvas — if you have not been keeping one, do not keep it for the first time this year, because an upvas will have to be kept for the Diwali pujan the next day. Before Hanuman ji at home, five lamps of ghee must certainly be given as deep daan, separately for him; and on the day of Chaturdashi fourteen lamps should be lit together and arranged at different places in the house.

So on the day of Chaturdashi, the day of Chaudas, 11 November, the pujan of Hanuman ji comes first, the speaker says. After that, at the evening time, do the pujan of Hanuman ji in the house; if there is a wish to do havan and the rest, then keeping an upvas, do the havan in the evening, and you may eat after the havan. There is no full necessity of keeping such an upvas; you may keep one if you wish, because an upvas will have to be kept for the Diwali pujan on the next day. So if you do not keep one, if you have not been keeping one, then if you are doing it for the first time this year do not keep an upvas — eat food after the evening pujan. So at evening, pujan of Hanuman ji in the house, and before Hanuman ji, the deep daan of five lamps, ghee lamps, is certainly to be done in the house, separately for Hanuman ji. All the other pujan and sadhana that is running of yours will go along with it; and on the day of Chaturdashi, fourteen lamps should be lit at one time and arranged at different places in the house. Do not include Hanuman ji's five lamps in that — although, he says, if there is no financial capacity then there is no difficulty, include those five as well: let those five lamps stay there beside Hanuman ji in the puja place, and with the remaining nine lamps decorate different places in the house, near all the devi-devatas, at the dev sthan and so on.

What is done on the night of Chaturdashi?

After that comes the deep daan of Yamraj — again you will do the deep daan of Yamraj. And on the night of Chaturdashi, whatever anushthan you are already doing or beginning: supposing you do the pujan of Kali ji, that you are doing the sadhana and anushthan of Kali ji, then on the night of Chaturdashi certainly do her japa. It is Kali Chaudas, so on that day her japa will certainly happen.

And after that comes the deep daan of Yamraj — you will again do the deep daan of Yamraj, the speaker says. On the night of Chaturdashi, whatever anushthan you are already doing, or are beginning to do — supposing that you perform the pujan of Kali ji, that you are doing the sadhana and anushthan of Kali ji — then on the night of Chaturdashi certainly do her japa. It is Kali Chaudas, so on that day her japa will certainly happen.

What if I am doing no sadhana at all and am confused?

If you are doing no sadhana, are not capable of doing one, do not have that much capacity to sit, or are very confused right now — the confusion is more than needed and the wish simply does not arise — then he gives a very small task. Begin from the day of Dhanteras, or else from Kali Chaudas, and do it at least up to Bhai Dooj. If you want to do it for three days, then Chaudas, Amavasya and Pratipada — do that much.

And if you are doing no sadhana, are not capable of doing any sadhana, do not have that much capacity to sit, or are very confused right now, the wish simply not arising, the confusion more than is needed — for ordinary sadhana he is telling you one very small task; do that, the speaker says. Begin from the day of Dhanteras, or else from Kali Chaudas, and do it at least up to Bhai Dooj. Do at least this many days, minimum. If you wish to do it for three days, then Chaudas, Amavasya and Pratipada — do that much.

What are the food and timing rules for that small practice?

In it you have to do the work at night, and you need have no worry about eating and drinking — eat food freely; only if it feels a little cold, heat the water before bathing at evening and bathe. On the evening or night of Chaturdashi, around nine at night, or later if you are allowed by the guardians at home and there is no such problem of quarrels among yourselves, you can do this work at night too — in the nishchit vyapam of Chaudas, in the mahanishchit vyapam, in the mahanishith kaal.

What you have to do in this: you have to do this work at the night time, the speaker says. In this you need have no worry about eating and drinking — whether we should eat or not. Eat food entirely freely; only, if it feels a little cold, then at the evening time heat the water before bathing and bathe well. And on the evening or the night of Chaturdashi, around nine o'clock — very late at night, if you are allowed by the guardians at home and if there is no such problem of quarrels among yourselves, then you can do this work at night too. In the nishchit vyapam of Chaudas, in the mahanishchit vyapam, in the Mahanishitha kaal.

Do I need an image of Kali ji for this?

In this you have to do the pujan of Bhagavati Kali ji. Any small chhaya chitra of Kali ji, or her shri vigraha and the like, will also do; and if there is none, there is no difficulty either. If you wish you may make a new arrangement and keep one — doing it with one placed there is fine and good, your bhav will be built more; but even without it, it will do.

In this you have to do the pujan of Bhagavati Kali ji, the speaker says. Some small chhaya chitra of Kali ji, or her shri vigraha and the like, will also do; and if there is none, then too there is no difficulty. If you wish you may make a new arrangement and keep one; otherwise you have no such need. If you do it with one placed there, that is fine, it is good, your bhav will be built more; but even otherwise it will do.

What is the practice itself on Kali Chaudas night?

What is to be done in it is the path of the Kali Chalisa. He says the whole brihad vidhi, the complete vidhi vidhan, is a separate matter — the pujan of Kali ji together with her Nityas — but sixteen lamps have to be lit, for the sake of Bhagavati Kali. Kali ji's sixteen Nityas, and besides the sixteen there are other Nityas as well which come among the Mahanityas; rather than do that much, you have only to do this.

So what is to be done in it is that the path of the Kali Chalisa is to be done, the speaker says. Otherwise, the whole brihad vidhi of this, the complete vidhi vidhan, is a separate thing — that is the pujan of Kali ji together with her Nityas. But sixteen lamps have to be lit, for the sake of Bhagavati Kali. Now Kali ji's sixteen Nityas — there are also many others, that is, besides the sixteen Nityas there are other Nityas as well, which come among the Mahanityas. So rather than doing that much, only this much is to be done by you: that on the day of Chaturdashi, at the evening time, you will go to any Kali temple and there give an ordinary pujan; or you can do this work in the morning too.

What should I take to the Kali temple?

Certainly make a mala of at least twenty-seven lemons — you can also make it mixing lemons and flowers. Having bathed, make the mala, and take a little mithai and certainly take akshat from home when going to a temple for pujan of this kind. Akshat means unbroken rice, dyed yellow, taken in a yellow cloth or in a bowl or some vessel; first keep it at your own puja place, offer pranam, and take it to Bhagavati's temple.

At least a mala of twenty-seven lemons you should certainly make, the speaker says. You can also make it mixing lemons and flowers. Having bathed, make the mala, and take a little mithai; and one should certainly take akshat from home when going to a temple to do pujan of this kind. Akshat means what? Unbroken rice, dyed in yellow colour, taken in a yellow cloth or in some bowl or some vessel; you will first keep it at your own puja place, offer pranam, and take it to the temple of Bhagavati.

What is done at the temple?

First of all do deep daan there — at least two lamps are to be lit in the temple. Then hand it to whichever pujari is there for Bhagavati Kali, telling him your name and gotra, that you do Bhagavati's pujan from my name and gotra and offer this akshat at Bhagavati's shri charan. He will put the mala on Bhagavati, offer the akshat, offer the bhog. Whatever prasad, and flowers kept with it, the pujari ji returns — flowers, bel patra, whatever is obtained from Bhagavati's shri charan — you are to bring back and keep at your puja place.

First of all you will do deep daan there; at least two lamps are to be lit in the temple, the speaker says. Then you have to give it to whichever pujari is there for Bhagavati Kali, and tell him your name and gotra: that you do Bhagavati's pujan from my name and gotra, and offer this akshat at Bhagavati's shri charan. So he will put the mala on Bhagavati, will offer the akshat, will offer the bhog and so on. And whatever prasad, and some flowers and the rest kept in the prasad, the pujari ji gives back — that you are to bring with you; the flowers, the bel patra, whatever is obtained from Bhagavati's shri charan, you should keep at your own puja place.

How are the sixteen lamps arranged at night?

At night sixteen lamps are to be lit. Take roli — a two hundred fifty gram or two hundred gram packet, since you will need roli in good quantity for all three days — and make sixteen heaps of roli below at the puja place, and on each heap arrange one lamp. Clay lamps may be used, and if clay, take a fresh lamp each day; buy up to five dozen at one time, since you will need them in Diwali anyway. In each put a wick of cotton, a double wick in all of them, mustard oil in all, and five black peppercorns in each — certainly. No laung or elaichi is to be put in, only black pepper.

How will you light the lamps, the speaker asks. Take roli — a two hundred and fifty gram, a two hundred gram, a somewhat larger packet, because you will need roli in good quantity across all three days. And at sixteen places at the puja place, first make heaps of roli below, and on each of those heaps you are to arrange one lamp each. You may arrange a clay lamp too. If it is a clay lamp, you will take a fresh lamp every day. And you cannot buy that many brass lamps at once, sixteen lamps — so take clay lamps, up to five dozen at one time. In Diwali you will need them anyway, and in this pujan too they will serve. So you will first arrange sixteen lamps upon those sixteen heaps, and put in a wick of cotton. There will be a double wick in all of them; in all of them you will put mustard oil only; and in all of them you will certainly put five black peppercorns each. Laung, elaichi and the rest are not to be put in — black pepper is to be put in.

What is this sixteen-lamp vidhi for?

This is for rakshan, for the destruction of enemies, for the destruction of tantra vichar, and for protection from pret-pishach vichar and the like — this vidhi especially. If there is loss of wealth again and again, if accidents happen again and again, you can do this pujan. And others who are doing other sadhanas may, if they wish, do only this for the sake of deep daan.

This is for rakshan, the speaker says; it is for the destruction of enemies; it is for the destruction of tantra vichar; it is for protection from pret-pishach vichar and the like — this vidhi especially. If there is loss of wealth again and again, if an accident happens again and again, then you can do this pujan. The rest of the people who are doing other sadhanas may also, if they wish, do only this for the sake of deep daan.

What else is placed with the lamps, and how is the Chalisa read?

Behind those sixteen lamps — the mouths being toward Bhagavati — one flower each should be kept; if red flowers can be had, that is best. Offer bhog at one place, any mithai or kishmish. If there is a shri vigraha or photo of Bhagavati, adorn her with flowers. Sit on a red asana wearing red clothes, and do the path of the Kali Chalisa sixteen times, counting on cloves: take one clove in the hand, do one reading of the Kali Chalisa, offer it before Bhagavati. He says the PDF of the Kali Chalisa is available on the channel and people have already posted their experience of it.

Behind those sixteen lamps — as the mouths are toward Bhagavati, so behind them — one flower each should be kept, the speaker says. If there are red flowers, keeping those is the best of all. Offer bhog at one place; offer any mithai as bhog, or whatever bhog you can, such as kishmish. If there is a shri vigraha or a photo of Bhagavati, adorn her with flowers and the rest. And sitting on a red asana, wearing red clothes and so on, all the work is to be done. Do the path of the Kali Chalisa sixteen times. The PDF of the Kali Chalisa is available on the channel, and people have already put up their experience of it. The sixteen readings you will do upon cloves — that is, one clove taken in the hand, one reading of the Kali Chalisa done, and it offered before Bhagavati.

How did Bhagavati Kali manifest?

Know that, as with japa in a grahan where manifold fruit is obtained, Kali Chaudas too has great importance, he says. As to how Bhagavati Kali manifested: Bhadrakali, who manifested from the jata of Bhagavan Shiva; she who manifested from the forehead of Bhagavati Kaushiki; Bhagavati Chamunda, who is a form of Bhagavati Kali and is also held to be a portion of Bhadrakali, and who is worshipped most of all; and Kalika, who remained in the form of Bhagavati Kalika when Kaushiki separated from the body of Bhagavati Parvati. Of these three principal forms, the origin of one is held to be on Kali Chaudas.

Know that, just as in a grahan the fruit of japa is manifold, so Kali Chaudas too has great importance, the speaker says. How did Bhagavati Kali manifest? Bhadrakali, who manifested from the jata of Bhagavan Shiva. She who manifested from the forehead of Bhagavati Kaushiki. Bhagavati Chamunda, who is a form of Bhagavati Kali, and who has been held to be a portion of Bhadrakali too, and who is the most worshipped of all. And one is Kalika, who, when Kaushiki became separate from the body of Bhagavati Parvati, remained in the form of Bhagavati Kalika. So of these three principal forms, the origin of one form is held to be on Kali Chaudas. On this day, on the night of Kali Chaudas, the pujan of Bhagavati should certainly be done.

What does he say about Mahishasura and Shiva?

If you go by kalpa bhed there are many such difficult subjects that ordinary and new people will simply not be able to accept, he says. The subject goes as far as this: that Mahishasura, the son of Rambha, was obtained by the blessing of Shiva ji, and has been held to be a form of Shiva ji himself at one time — that Bhagavan Shiva alone saved him, and no one can make a renunciation like his. It is not possible for people to accept it, but if you study the Kalika Purana many subjects will become clear.

If you go according to kalpa bhed, there are a great many such difficult subjects that ordinary and new people will simply not be able to accept — that all this too can be so, the speaker says. The subjects will come very intricate. The subject goes even this far: that Mahishasura, the son of Rambha, was obtained by the blessing of Shiva ji. He has been held to be a form of Shiva ji himself at one time — that Bhagavan Shiva alone saved him, and that nobody can make a renunciation like his. So it is not possible for people to accept. But if you study the Kalika Purana, in it a great many subjects will become clear to you.

Who is Bhagavati's lion vahan?

This you should all know, he says: the lion who is Bhagavati's vahan is Mahavishnu himself. The Mahasingh who is Bhagavati's vahan, whom we call Somanandi ji Maharaj — and according to the form of Bhagavati the form of the lion also changes — and Bhagavan Vishnu is the vahan of Bhagavati Jagadamba, in the form of the lion. That is, when we are worshipping Jagadamba.

This thing you should all know, the speaker says: that Bhagavati's vahan, the lion, is Mahavishnu himself. The Mahasingh who is Bhagavati's vahan, whom we call Somanandi ji Maharaj — and according to the form of Bhagavati, the form of the lion also changes — and Bhagavan Vishnu, he is the vahan of Bhagavati Jagadamba. In the form of the lion, that is, when we are doing the puja of Jagadamba.

Moving from sakar to nirakar, all things come to be gathered in one place

This is a matter of dvait and advait, he says. When you begin to move ahead, all things will come and gather in one place; then there is no separateness among Brahma, Vishnu and Mahesh. This is a true subject that we merely read in the Puranas — that here Brahma, Vishnu and Mahesh are all one, that all are manifest from Bhagavati. Actually, when you go from dvait toward advait, that is from sakar toward nirakar, when our bhakti begins to bear fruit, these things really begin to manifest, and then all these statements appear meaningful.

This is a matter of dvait and advait, the speaker says. When you begin to go forward, we repeatedly say that all things will come and gather in one place. Then there is no separateness in Brahma, Vishnu and Mahesh. This is a true subject, which we merely read in the Puranas — that here Brahma, Vishnu-svarup and Mahesh, all three are one and the same; that all are manifest from Bhagavati, or that it is in this manner. Actually, when you go from this dvait toward advait, that is, from sakar toward nirakar — as we automatically begin to advance, as our bhakti begins to bear fruit — then all these things really begin to manifest. Then all these statements that we read in the dhyan mantras appear meaningful: that this is in reality that very thing. But at present it does not stay in attention. At present we are deluded even by maya.

The lion beneath Durga would answer that he too is Narayana

So think, he says: in the form of the vahan we are worshipping Narayana himself. Those who think that we are Shakta, that we will not even take the name of Bhagavan Narayana and will not worship him — then the lion on whom Durga ji is seated will twirl his moustache from below and say, well then, babua, do not do the puja; we too are Narayana. So Jagadamba is seated upon Bhagavan Narayana.

So think, the speaker says: in the form of the vahan we are performing the puja of Narayana himself. Those people who think that we are Shakta, that we will not even take the name of Bhagavan Narayana, that we will not do his puja — then the lion upon whom Durga ji is seated will twirl his moustache from below and say: well then, babua, do not do the puja; we too are Narayana. So Jagadamba is seated upon Bhagavan Narayana.

Why does Bhagavati need a second support in this kalpa?

In the Kalika Purana it is being said by Brahma ji that according to kalpa bhed Bhagavati's weight is increasing, and Bhagavan Narayana alone will not be able to bear her weight in this kalpa, so now the time has come. This is according to the Ugrachanda kalpa: the subject discussed is that Bhagavati's two feet should be upon two different devatas — one Vishnu ji, and secondly that Bhagavan Rudra too should take an avatar so that he can bear the weight of Bhagavati.

It is being said by Brahma ji in the Kalika Purana that according to kalpa bhed Bhagavati's weight is increasing, and Bhagavan Narayana alone will not be able to bear her weight in this kalpa; so now this time has come, the speaker says. This is according to the Ugrachanda kalpa. When you study further, or go upon this path, you will come to know: according to the Ugrachanda kalpa bhed this comes, or the subject is discussed, that Bhagavati's two feet should be upon two different devatas. One is Vishnu ji, and secondly that Bhagavan Rudra too should take an avatar, so that he may bear the weight of Bhagavati.

Did only Mahishasura receive the blessing of sayujya worship?

He asks: do you think the blessing of being worshipped along with Bhagavati Durga was obtained by Mahishasura alone, or has any other asura obtained it in sayujya form? When you read the Murti Rahasya of the Durga Saptashati, you read that the sayujya pujan of Mahish too should take place. In the avaran of the Devi, in the first avaran come Brahma, Vishnu, Mahesh and their chief Mahashaktis; in the bindu the Parashakti form of Jagadamba; and after that, in the same first avaran or at least by the second or third avaran, we worship the Devi's vahan the lion, and after that the Mahish.

What do you think, the speaker asks: was the blessing of doing pujan along with Bhagavati Durga ji obtained by Mahishasura alone? Has any other asura obtained it, in sayujya form with her? It is a sayujya form of pujan-attainment. When you read the Murti Rahasya of the Durga Saptashati, you read in it that the sayujya pujan of Mahish too should take place. Those who worship the Durga form of Jagadamba, in any kalpa, according to any kalpa. You who perform pujan must be seeing, he says, that in the avaran of the Devi, whichever form you worship, in the first avaran the pujan of Brahma, Vishnu, Mahesh and their chief Mahashaktis takes place. In the bindu the pujan of the Parashakti form of Jagadamba takes place. But after that, either in that same first avaran, or at least in the second avaran, or by the time we come to the third avaran, in the third avaran we do the pujan of the Devi's vahan the lion, and after that of the Mahish. And now, of all the people who have done the sadhana of the thirty-two Namavali — the format even of the Gita Press Gorakhpur one, if you read it, gives this too. So why is it that when Bhagavati's pujan is now happening in the ten-armed form especially, or in the eighteen-armed form, or in the sixteen-armed form, in all these forms Jagadamba's form is such that one foot is upon the lion and the second foot is upon the Mahish? And the Mahish too has obtained the right to sayujya pujan. Bhagavati gave him a blessing, gave him a boon: that along with me your puja too will happen.

How should the worship of Mahishasura be understood?

Mahishasura's pujan is happening already, he says. That we may take it in a negative way is a separate subject; the form of tantra is a separate subject, the siddhi of Bhainsasura is all a separate subject — leave it. The one who produced all is Mahadev alone; tantra itself is the source of every energy, Mahadev alone is the source of every energy, and Bhagavati alone is present in the nuclear circle of every energy. Nothing will remain positive or negative for us once we go that far up.

Now Mahishasura's pujan is happening anyway, is it not, the speaker says. Now that we may take it in a negative way is a separate subject. The form of tantra is a separate subject; the siddhi of Bhainsasura is all a separate subject — leave it. The one who produces all is Mahadev alone; that is the subject of tantra. So tantra itself is the source of every energy. Mahadev alone is the source of every energy. Bhagavati alone stays present in the nuclear circle of every energy. So they are, and everyone is that very one. This is what he was just saying — the matter of dvait and advait that was coming up. Nothing will stay positive and negative for us when we go that far up. Now this subject will seem a little like, what is being spoken of; but think with a quiet mind, and when you advance on this path it will be understood. And he adds the proof: according to the Kalika Purana, the mahatmya of Kaushiki, of the Sharadiya Navratra — in it too you will find this description. And set it in sayujya with tantra. Read it in the Murti Rahasya, read the Ugrachanda kalpa, read the Prachanda kalpa, do svadhyaya.

Which kalpa is followed where?

Go to Kamarupa Kamakhya and the special pujan, the principal pujan, happens according to the Prachanda kalpa. In the Vindhya region whatever pujan takes place is according to the Ugrachanda kalpa, in most places, and especially where pujan of forms connected with Kali takes place. And what we ourselves do is happening according to the Kaushiki kalpa — that is, the region of West Bengal, where in most places kalash sthapana and the rest happens on the day of Pratipada, and prabodhan and so on on the day of Shashthi.

He also tells where the pujan happens in which place, the speaker says. Go to Kamarupa Kamakhya and the special pujan, the principal pujan, happens according to the Prachanda kalpa. In the Vindhya region, whatever pujan happens, that is according to the Ugrachanda kalpa in most places — especially where pujan of the forms connected with Kali takes place, that is what happens. And what we ourselves are doing is happening according to the Kaushiki kalpa: that is, the region of West Bengal, where in most places kalash sthapana and the rest takes place on the day of Pratipada, and prabodhan and so on on the day of Shashthi. So look at all these things — the matters that come from experience, and what you see according to these tantra granthas, and the learned people with whom we discuss all these, who give us all this knowledge. Put them all together and see; no difference arises. This thing is true.

The sixteen lamps are lit in the name of Bhagavati Kalika and her sixteen Nityas

The discussion that had been running from the start was this: that when you do pujan, the pujan of shaktis of this kind also takes place, and Bhagavati herself gave the blessing that this pujan will happen. So when we light sixteen lamps on the night of the Chaturdashi of Diwali, it is in the name of Bhagavati Kalika, in the name of her sixteen Nityas. And if you do not even know the names of the Nityas, then light them in the ordinary way, and do the Kali Chalisa sixteen times, one reading on one clove, offering them to her.

So here, the discussion that had been running from the start was this, the speaker says: that when you do pujan, then pujan of shaktis of this kind also takes place — Bhagavati herself has given the blessing that this pujan will happen. So when we kindle sixteen lamps, on the night of the Chaturdashi of Diwali, in the name of Bhagavati Kalika. In the name of her sixteen Nityas. Or if you do not even know the names of the Nityas, then simply kindle that many in the ordinary way, and we did the path of the Kali Chalisa sixteen times, doing one path on one clove and offering them to her. This much you can do on the day of Chaturdashi, Amavasya and Pratipada.

Can Kalika Yogini sadhaks and those who know avaran pujan do more?

The rest of the people who are doing the Kalika Yogini sadhana or other sadhanas connected with Kali ji may also, if they wish, do deep daan; there is no dosha in it. And those who have learned the avaran pujan — by now some have learned three or four of Bhagavati Kalika — who are doing it, the old sadhaks, who have knowledge of the Nityas, of the Ashta Matrikas and the Ashta Tantrik Matrikas: they may do deep daan in their names if they wish, since their sadhana is already running.

The rest of the people who are doing the Kalika Yogini sadhana, or who are doing other sadhanas connected with Kali ji — if they too wish, they can do deep daan and so on; there is no dosha in it, the speaker says. And those who have learned the Aavaran Puja and the rest — by now some have learned about three or four of Bhagavati Kalika — who are doing it, the old sadhaks. You people have knowledge of the Nityas, have knowledge of the Ashta Matrikas and of the Ashta Tantrik Matrikas. You may do deep daan in their names, if there is the wish. Because your sadhana is already running, so if you wish, you too can do deep daan on the night of Chaturdashi.

Whose pujan is done on Amavasya?

For the Amavasya pujan, seeing the sthir lagna and so on, he says they will separately put out a community post about when it falls; or according to your own region, whenever you wish, do the pujan of Lakshmi-Ganesh ji, of Yamraj, of Kuber ji, of Chitragupta ji Maharaj, and along with them of your kula devi-devatas, and of Mahakali, Mahalakshmi and Mahasaraswati — panchopachar, dashopachar or shodashopachar pujan. First of all will be Ganpati ji, then Lakshmi ji, then the kula devi-devatas, and along with them Yaksharaj Kuber ji.

And regarding the Amavasya pujan, seeing the sthir lagna and the rest, at that time they will separately put it into a community post saying when it is, the speaker says. Or according to your own region, whenever you wish, do it accordingly. The pujan of Lakshmi Ganesh ji, of Yamraj, of Kuber ji, of Chitragupta ji Maharaj; and along with them, your kula devi-devatas — their pujan will happen first anyway. Of the kula devi-devatas, and of all of them you will do the pujan; you will do the pujan of Mahakali, Mahalakshmi and Mahasaraswati. Panchopachar, dashopachar or shodashopachar pujan. First of all will be Ganpati ji's, then Lakshmi ji's, then you will do the kula devi-devatas', and along with the kula devi-devatas you will do Yaksharaj Kuber ji's. For the rest, at your puja place, panchopachar pujan of whomever you wish.

How is the one-by-one avahan and snaan done?

Just as with four or five children in the house you catch one, bathe him, set him down and take up the next, so here too with the chief shaktis or chief vigrahas: if you wish, one by one, with full bhakti bhav, do the avahan of each — Gajananam Bhutaganadi Sevitam for one devata first — if you know the mantra; otherwise simply place akshat and flowers before them, then bathe them with milk and the rest, with panchamrit, bathe them with pure water, wipe them well, and seat them in their garments.

So in that same way, here too, the chief shaktis among the devatas, or the chief vigrahas and so on — if you wish, one by one, with full bhakti bhav, do the avahan of everyone, the speaker says. Gajananam Bhutaganadi Sevitam — one devata, his avahan done first, if you know the mantra; otherwise place ordinary akshat and flowers before them; then bathe them with milk and the rest, with panchamrit, bathe them with pure water, then wipe them well, and seat them in their garments and so on. Then you did Lakshmi ji's, in some manner. Then the chief devata that may be of your house, you gave them snaan. You had snaan given for the sake of Kuber ji. Doing it in this way, do the pujan of all, offer bhog and the rest, and do deep daan. After that, do your own sadhana.

Is the havan compulsory on Diwali night?

Havan you must certainly do on this day — you should certainly do the havan on the night of Amavasya. And on the day of Diwali, if you have been keeping an upvas from before, then keep it; if you have not been keeping one, then after doing the night-time pujan you should certainly eat food. This year do not begin an upvas newly, he repeats — not in this samvat; begin it after the next Chaitra Navratri.

Havan you must certainly do on this day, the speaker says. You should certainly do the Havan on the night of Amavasya. And on the day of Diwali, if you have been keeping an upvas from before, then do so; if you have not been keeping one, then after doing the night-time pujan you should certainly eat food, take a meal. This year one is not to start an upvas newly — we are saying it again and again. It is not to be done in this samvat; it is to be done from after the next Chaitra Navratri. This has been your pujan up to Amavasya. Its repetition is now that we did the havan on Diwali itself and did tarpan and marjan — so is there any need to do a havan for the japa done on Pratipada and Dwitiya? That is your wish; you may do it if you like, and there is no difficulty if you do not. But on the day of Diwali certainly do the ahuti pujan of all the devi-devatas.

What is the dehli pujan?

After this comes the dehli pujan — the dehli pujan on the day of Amavasya itself. Dehli means the dahleez, our chaukhat. When the pujan of the devi-devatas of the house is finished, the swastik and the rest should principally be made by the hands of the kula vadhus of the house, the mothers and sisters, whoever they are; it is mangal.

After this comes the dehli pujan, the speaker says. The dehli pujan on the day of Amavasya itself. Dehli means this very dahleez, our own Chaukhat. When the pujan of the devi-devatas of the house is done, then the swastik and the rest should be made principally by the hands of the kula vadhus of the house, the mothers and sisters, whoever they are. It is mangal.

Should yantras be drawn on the threshold?

In his view this thing is not fitting. If you have it made or make it, that is now your own personal subject, your shraddha — that if we make it, wealth comes, for attraction and so on. But there is a rule for it, a way of making it; that is difficult to describe now and he will do it once and show it. Even so, ordinarily it is better that you make a swastik, write Shubh Labh, write Riddhi Siddhi — that will do.

And there is one thing, the speaker says: in his view this thing is not fitting. If you have it made, if you make it, this is now your own personal subject, your shraddha — that brother, when we make it, then the coming of wealth happens; for the sake of attraction, in its various kinds. But there is a rule to this, there is a way of making it. Describing that much now is difficult; he will do it once and show it, and then you will understand it better. Even so, ordinarily, not in that way: better that you make a swastik, write Shubh Labh, write Riddhi Siddhi — this will do. But every Yantra — now you see that yes, this is a yantra, the Bisa yantra, the Bisa yantra has great mahima, and now you make it in place after place. If it has been made in one or another place, on the safe, that will do. But making it in front of the house, near the office, in front of the office — it should not be like that.

How is the tilak of the chaukhat done?

In Uttar Pradesh and Bihar this is called chaukhat ko tikna; the tilak of the chaukhat is done. When the pujan happens on the evening of Diwali, at that same time orange sindoor, narangi sindoor, is kept in a bowl, and ghee and the like is mixed into it — after the pujan, or the ghee taken out from the five ghee lamps that burn in the names of the chief devi-devatas and the kula devi-devatas is mixed into it. With this, a tilak is done five times on the chief chaukhat, and then the tilak of every chaukhat and every door in the house is done.

So chaukhat ko tikna is what we say in our Uttar Pradesh and Bihar, the speaker says; the tilak of the chaukhat is done. How is the tilak done? When the pujan happens on the evening of Diwali, then at that same time orange sindoor, narangi sindoor, is kept in a bowl, and ghee and the rest is mixed into it. After the pujan; or else the ghee is taken out from the very ghee lamps, the five that burn in the names of the chief devi-devatas and of the kula devi-devatas, and mixed into this. And with this same, a tilak is done five times upon the chief chaukhat, and then the tilak of however many chaukhats there are in the house, however many doors, of all of them, is done.

What happens if the chaukhat tilak is not done?

Very often you will find this too, he says: from not doing the tilak and the rest, injury to the foot begins on that day; people do get hurt. Take it as a kidvanti even so, but it should be done. If you will believe, then it is belief; otherwise consider it superstition, a kidvanti, whatever, and go wherever you wish, Europe or America, no problem. But it should be done. Everyone should certainly do the pujan of the dahleez, of your own chaukhat, on the night of Amavasya, as the Dehli Vinayak pujan. And if unfortunately there is no woman in the house, then one should do this pujan oneself.

And very often this too you will find, the speaker says: from not doing the tilak and the rest, injury to the foot begins on that day; people get hurt too. Take it as a kidvanti even so, but this should be done. If you will believe, then there is belief; otherwise call it andhvishwas, a kidvanti, anything, and go wherever you wish, Europe, America — no problem. But it should be done. So everyone should certainly do the pujan of the dahleez, the pujan of your own Chaukhat, on the night of Amavasya, in the form of the Dehli Vinayak pujan. If unfortunately there is no woman in the house, then one should do this pujan oneself. This, he says, is necessary. In this manner the pujan of the chief parva kaal of Diwali has been done; for the rest, according to regional tradition, on the day of Pratipada the Govardhan pujan, and on the day of Bhai Dooj whatever pujan you have, you will do your own. It is called Yam Dwitiya, so everyone should do deep daan for the sake of Yamraj up to the Dwitiya tithi.

What daan should be done across the five days?

For doing daan and punya in these five days, do panchbali: certainly have the cow fed, the dog, the ants; certainly have the crow fed; and for the sake of any human being — people come to ask — put out grain of food for them, and give it if anyone comes; you may give cooked food too, or if the wish is that we will give wealth, you may give them wealth as well. These five days you should do daan especially, he says, and you may do separate seva for the gau mata as well.

Now, for doing daan and punya in these five days, these five days are panchbali, the speaker says. That is: certainly have the cow fed; the dog; certainly have the ants fed; certainly have the crow fed. And for the sake of any human being — people come to ask — set out the grain of food for their sake, and if anyone comes, give it to them. You may give cooked food as well; or if the wish is not that, if the wish is that we will give wealth, then you may give them wealth and the rest too. So these five days you should do daan and so on, especially. And for the gau mata you may do separate seva as well.

What should Bhairav sadhaks do on Amavasya night?

Those who have dedicated their life so far for the sake of Bhairav ji, who do the anushthan of Bhairav ji again and again, should certainly do the deep daan of one hundred and eight on the night of Amavasya — that is, on Sunday this time, at night, on 12 November. You can do it that day after the pujan and the rest, in the mahanisha kaal; it is to be done at home itself, there is no need to go outside to do it.

Apart from this, the vidhi vidhan that has been given of the kalash sthapana of Mahalakshmi, of Kalika pujan, and the different vidhis for deep daan; and the deep daan of Bhairav ji, the speaker says. Those who have dedicated their life so far for the sake of Bhairav ji, who are doing the anushthan of Bhairav ji again and again — on the night of Amavasya, that is on Sunday this time, at the night time, on 12 November — certainly do the deep daan of one hundred and eight. That day you can do it after the pujan and so on, in the Mahanishitha kaal; do the deep daan and the rest at home itself. There is no need to go outside to do it.

What is the totka the gamblers do with lamps?

A question had come, so he says he will discuss it. In Uttar Pradesh and Bihar villages, on Chhoti Diwali, the day of Chaturdashi especially, a lamp is kindled in the place where rubbish is thrown; people call it the ghoora-par ka Diwali. When a person takes out a lamp and keeps it in front of the house or anywhere, people who gamble steal the lamp that belongs to a rich man's house — and it is also so that rich people sit and guard their lamps so that no one steals them, because it is said that if that lamp is stolen, the Lakshmi of their house is stolen. Afterwards, if people take that lamp and gamble, they will be victorious.

There is one more totka that people make very current — those who gamble, the speaker says. This question had come, so he said fine, he would certainly discuss it in the live. What is the totka? People of Uttar Pradesh and Bihar, if you have lived in a village and are listening: on the Chhoti Diwali that comes, on the day of Chaturdashi especially, a lamp is kindled in the place where rubbish is thrown. People call it the ghoora-par ka Diwali. In the village we call it the Diwali on the ghoora. So when a person takes out a lamp and keeps it in front of the house or anywhere, then the people who gamble steal the lamp that is of a rich man's house. And it is also so that rich people sit and guard their lamps so that nobody steals them — it is said that if that lamp is stolen then the Lakshmi of their house is stolen. And after that, if people carry that lamp away and gamble, then by it they will be victorious.

A great deal of utara is left at such places, and the lamp carries it home

Save yourself from doing totkas of this kind, he says; there is great cleverness in it. What goes wrong is this: in the ghoora-par ki Diwali, whether Lakshmi ji came or did not come, somebody may have done an utara and set it down and gone away — and you carried off that very lamp. Whether the gambler will win or not is not known, but the whole alaay-balaay of that person's house will go along with you. Do not fall into this whirl, he says, and do not think that we did it last year and won, so let us do it this year too.

So save yourselves from doing totkas of this kind, the speaker says. There is great cleverness in this. What goes wrong in it: it turns out that in the ghoora-par ki Diwali, whether Lakshmi ji came or did not come, somebody may have done an Utara and set it down and gone away, and you carried off that very lamp. Whether the gambler will win or will not win is not known — but the entire alaay-balaay of that man's house will go along with you. Do not fall into all this whirl, he says: that in one day we will become Kaun Banega Crorepati, come, let us play, today we will defeat everyone at gambling. Do not do this totka, and do not do this either — that last year we did it and won, so let us do it this year too. If by chance a deception has happened, because a great deal of utara also takes place in all these.

How is daridrata driven out of the house?

There are two or three ways of taking the daridrata out of one's house. In some places it is done on Chaturdashi itself; in some places it is done on the day of Pratipada — in which the soop is beaten and daridrata, alakshmi, is driven out of the house. In villages especially everyone does it; in the cities he does not know whether it still happens now. Along with all this a great many totkas are also done.

There are two or three ways of taking the daridrata out of one's own house, the speaker says. In some places it is that it is done on Chaturdashi itself; in some places it is done on the day of Pratipada — in which the soop is beaten and daridrata, alakshmi, is driven out of the house. In the villages especially everyone does it; in the cities he does not know whether it happens now or not. So along with all these subjects a great many totkas are also done.

What is wrong with taking the daridrata lamp for gambling?

It turns out that the very lamp of daridrata is lit again — because on the ghoora-par ki Diwali an old lamp is burnt; a new lamp is never lit there, he says, remember that too. If that same lamp has been lit and set there, if the lamp of daridrata has been placed there, and you have brought it away to win at gambling — then what all it will make you win in life you will not be able to understand. Like the totka of bringing the ash at the time of Holika, by which people are ruined, and the stealing of lamps at Diwali, and bringing a lamp from beneath a peepal — do not do these bad works, brother.

Now it turns out that it is that very lamp of daridrata in which it is lit again — because an old lamp is burnt; on the ghoora-par ki Diwali a new lamp is never lit, remember this too, the speaker says. If that very lamp has been lit and set there, if the lamp of daridrata has been placed there, and you have brought it away to win at gambling — then what all it will make you win in life, you will not be able to understand. This small totka, like the totka of bringing the ash at the time of Holika, by which people are ruined; and in Diwali the pilfering of lamps, that steal this one's lamp, steal that one's lamp, bring a lamp from beneath the peepal — do not do these bad works, brother. It may be that of ten men one man's work was accomplished and he made a great noise about it — but this is wrong. Because in all these times people do a great deal of utara. It is simply not known when what may happen. In overconfidence one should not make mistakes of this kind; keep this thing in mind.

Swarnakarshan Padalik Bhairav is taken up, with Kalratri and Mahakalika separately

The anushthan connected with Bhagavan Swarnakarshan Padalik Bhairav, who are the chief Bhairav — chosen because the problem connected with dhan is everyone's, everyone has need of wealth and the rest, and dharma can happen only from dhan. He quotes: tum bin yajna na hoe vastra na koi pata. But it is not only that: two chief acharyas will perform separate anushthans — the whole mandal pujan utsav of Swarnakarshan Bhairav by one acharya, and the pujan of Bhagavati Kalratri and Mahakalika separately.

Apart from this, the anushthan that is happening this time, which he had already told: the anushthan connected with Bhagavan Swarnakarshan Padalik Bhairav, who are the chief Bhairav. The reason he gives is that the problem connected with dhan is everyone's — everyone has need of wealth and the rest; and dharma itself can happen only from dhan. Tum bin yajna na hoe vastra na koi pata, he quotes. So this time their anushthan principally. But it is not that alone: two chief acharyas will do separate anushthans. The whole mandal pujan utsav of Swarnakarshan Bhairav is one acharya's; and the rest, the pujan of Bhagavati Kalratri and Mahakalika that will happen, is separate. So in this the entire anushthan will take place.

Japa may begin from the evening of the 10th, on the night of Dhanteras, within the buying muhurat

Asked from when to start sadhana and mantra japa this Diwali, he says you can begin japa and the rest from the evening of the 10th, from the night of Dhanteras. On Friday the time from 12:30, or from 12:35, up to 1:15 in the afternoon has been given by those learned in muhurat shastra as the madhyanha vyapini time, the most excellent time of Dhanteras for making purchases, and the hora of Shukra will also be running then.

Asked from when to start sadhana and mantra japa this Diwali, the speaker says: this Diwali you can begin japa and the rest from the evening of the 10th, from the night of Dhanteras. On Friday, the time in the afternoon from 12:30, or from 12:35, up to 1:15 has been told by the knowledgeable, by those who study muhurat shastra and the rest, that this madhyanha vyapini time is the most excellent time for making purchases on Dhanteras; and according to the hora of Shukra as well, the hora of Shukra will be running at that time. So whoever among you makes purchases for the sake of Dhanteras — whether you buy a jhadu, which is proper, and about which they had put up a whole post before that a jhadu should certainly be bought — things of this kind. These are all the things connected with the Lakshmi tattva that we buy, whether gold or silver or any other by which the shri of our house increases. Dhanteras, Dhan Trayodashi — the very reason is that what we buy on this day should keep increasing. Thirteen kinds of ratna and the rest. So buy at this time.

How is the havan for the Shabari kavach done?

Asked by Deepshikha ji how to do the havan for the Shabari kavach, he says he would have to tell her — it can only be managed by doing it and showing it. In that manner there is no need of a havan in it, he says, but fine, he will tell her sometime.

Asked how to do the havan for the Shabari kavach, the speaker answers Deepshikha ji that the havan vidhan of the Shabari kavach is something he would have to tell her. It will only be possible by doing it and showing it, he says. In that way there is no need of a havan in it. But fine, he will tell her sometime.

Can I worship a Mahakali with weapons in all ten hands?

Answering Rahul Rana ji, he says he has clarified this before in a live and there is a separate video too: it is fitting to do the pujan at home of a shri vigraha in which at least one hand of Bhagavati is in the ashirvad mudra, in Bhagavati's saumya form, because our own bhav is formed accordingly. And if it is that ten-faced Bhagavati, she is the form of the ten Mahavidyas — you may keep her photo and do seva-puja, that will do; if she has a khappar, then keep madhu in the khappar, and it is fitting that one hand be in the ashirvad mudra.

Rahul ji, see, the speaker says: he has clarified this subject before, in a live too, and there is a separate video as well. It is fitting to do the pujan at home of such a shri vigraha in which at least one hand of Bhagavati is in the ashirvad mudra, in Bhagavati's saumya form — because our own bhav too is formed in that way. And if you have that ten-faced Bhagavati, she is the form of the ten Mahavidyass. That is fine — you keep her photo and do seva-puja, that will do. If she has a khappar, then keep madhu in the khappar; and if one hand is in the ashirvad mudra, that is fitting.

Can the Lakshmi Ashtak be perfected in one night of Diwali?

Absolutely do it, he says. If you want to do it in one night, then in one night — what vidhan is there to describe further? Only a hundred and eight readings can be done in one night; what more than that will you do?

Asked whether the Lakshmi Ashtak becomes siddh in one night on Diwali and what its vidhan is, the speaker answers: absolutely do it. You want to do it in one night, in one night. Now what vidhan is there to tell in this. Only a hundred and eight paths can be done in one night; what more than that will you do.

Can japa be done alone in a room without dhoop and deep?

Asked whether the Ashtottar nam japa of Bagla Mai can be done at night, seated on an asana in solitude in a room without dhoop and deep, he says there should be at least one sakshi lamp — a karma sakshi lamp; make arrangement for at least one and do japa, whether or not there is anything else. In a very difficult situation, the moon and the sun are made the witness, if there is some such state.

See, there should be a sakshi lamp, the speaker says. A karma sakshi lamp: make arrangement for at least one, and do japa. Whether or not there is anything else. In very difficult circumstances the moon and the sun are made the witness, if there is some such state.

Should I switch from Mahabhairav to Kalika Yogini?

Answering Ashish ji, he says: do not leave Mahabhairav. Do theirs. Along with it, do the pujan of Bhagavati Kali. If you want to do Kalika Yogini, he will forbid you now — stop; you have laboured this many days, do not run away. Stop.

Kalika Yogini sadhana, Ashish ji — Ashish ji, Mahabhairav, the speaker says. Do not leave them. Do theirs. Along with it, do the pujan of Bhagavati Kali. If you want to do Kalika Yogini, then he will forbid you now. Stop. You have laboured this many days; do not run. Stop.

Can I do a five-day anushthan of the Durga thirty-two Namavali?

Absolutely do it, he says — do it by the chakra vidhi. If it is five days, then do it five times by the chakra vidhi, five times as well; meaning, one chakra vidhi in one day is what you are saying, and that too can be done, and more than one can also be done. Asked separately about Sapta Shloki Durga versus a repetition versus the first sadhana of Kalika Yogini, he tells Anil ji to do the Saptashloki, since he did the Saptashloki this time.

Asked whether to do a five-day anushthan of Durga Maa's thirty-two Namavali this Diwali, the speaker says: absolutely do it, do it by the chakra vidhi. If it is five days, then do it five times by the chakra vidhi, five times as well. That is, one chakra vidhi in one day is what you are saying, and that can be done too; more than one can also be done. Asked next about Sapta Shloki Durga, or a repetition, or the first sadhana of Kalika Yogini: do the Saptashloki, he says. If there is a wish for Kalika Yogini, and you principally do the pujan of Bhagavati Kali, then you can do hers too. And in any case you had done the Saptashloki this time, Anil ji, so do theirs as well — that is better still. There is no difficulty for you.

What is to be done with the tantrokta Lakshmi kalash on Dhanteras?

All those who already have a Lakshmi tantrokta kalash established, by themselves or had established, must on the day of Dhanteras — in the morning itself, or at evening time too — open the kalash and take out all the material. Whatever grain is kept in it is to be changed. All the rest of the material is again to be sprinkled with Gangajal, wiped with a clean cloth, given tilak and shown dhoop and deep, and again placed in the kalash and tied and made fragrant and kept. Then its pujan and path is to be done, and it is to be kept at the puja place for all five days.

All those who already have a Lakshmi tantrokta Kalash of their own established, or had it established, the speaker says: on the day of Dhanteras, in the morning itself or at the evening time too, open the kalash and take out all the material from it. Whatever grain, if any, is kept in it, the grain is to be changed. All the remaining material is again to be sprinkled with Gangajal, wiped with a clean cloth, given tilak and the rest, shown dhoop and deep, and again placed in the kalash, tied, made fragrant, and then kept. Then its pujan and path is to be done. Keep it at the puja place itself for all five days.

Which materials in the kalash may be changed, and may the kalash itself be replaced?

The kalash is not to be changed, he says — not that this time the kalash is not looking good to us, or that we improve it a bit or add something additional of our own mind. None of that is to be done. Only the material that is kacha may be changed: if the lal gunja in it has spoiled, if the kamal gatta has spoiled, change it; if the kali haldi has spoiled you may bring kali haldi. But the pakki vastus — the shankh, the kaudi, the keel and the rest, the coins, the ratnas — none of these things are to be changed. And the kalash will never be changed; the older it is, the more excellent it goes on becoming, for all your energy stays contained in it.

And the kalash is not to be changed. Keep this in mind, the speaker says — not that brother, this time the kalash is not looking good to us, or as you say, let us make it a little better, or let us add something additional of our own mind. None of that is to be done. The material that is kacha, that alone can be changed. If the lal gunja in it has spoiled, if the kamal gatta in it has spoiled, then change it. If there is kali haldi and it has spoiled, then you may bring kali haldi. But the pakki vastus — the shankh, the kaudi, the keel and so on, the coins, all these things — are not to be changed. The ratnas and the rest are not to be changed. The kachi things, the kachi samagri, you may put new ones in. And if a new one is not available and the old is fine, then let that same one remain. Sometimes damp gets in, water settles in it, and the kachi things spoil — it is those that are to be changed. The kalash and so on will never be changed; a new kalash is not to be made again. However old it is, that much more excellent it will go on becoming. All your energy stays contained in it. So the kalash is now neither to be made nor got made again. The pujan will be of the old kalash itself. The pujan of that same kalash will happen again and again.

Should I buy a new Lakshmi-Ganesh idol every Diwali?

Stop bringing the murti of Lakshmi Ganesh ji every Diwali, he says. People bring a clay murti, a chinese-clay murti, and worship it for the year; shopkeepers especially — in every shop there is a Lakshmi Ganesh murti of chinese clay with the coloured kalash. Next year a new murti comes, the pandit ji too has puja done on the new one; the old one is carried off and kept beneath a peepal, or thrown into water, or found broken somewhere in the house. You do puja for a whole year and then this very shraap attaches to you. Stop committing this offence, he says.

Stop bringing the murti of Lakshmi Ganesh ji every Diwali, the speaker says. People bring a clay murti, a chinese-clay murti, and this year worship it through the year — shopkeepers especially. In every shop there is a murti of Lakshmi Ganesh ji of chinese clay, with that coloured murti and kalash. And next year a new murti comes; the pandit ji people too have puja done on the new one. The old one is taken and kept beneath a peepal, or thrown into water, or found broken somewhere in the house. You do puja for a whole year, and then this very shraap attaches to you. Stop committing this offence, this paap.

What should be brought instead, and when consecrated?

Whatever metal you have the means for — brass for the means of brass, silver for the means of silver. Bring a shri vigraha once and have the pran pratishtha done by vidhi vidhan by a pandit ji or an acharya who knows; otherwise do it yourself on the day of Dhanteras. Do not remove the old one now — the old one will be given visarjan after Dooj; keep it in a separate place until Dooj. But on the day of Dhanteras take out time and do it fully by vidhi vidhan. Even if you are a crorepati earning crores, the offence you are committing of carrying the murtis away and throwing them, removing each year's murti, will bring you onto the road one day.

Whatever metal, whatever your capacity is — for the means of brass, brass; for the means of silver, silver, the speaker says. Bring a shri vigraha once, and have the Prana Pratishtha done by vidhi vidhan by a pandit ji, by whichever acharya has the knowledge. Otherwise do it yourself, on the day of Dhanteras. Do not remove the old one now. The old one will be given visarjan after Dooj. Up to Dooj it is to be kept in a separate place; but on the day of Dhanteras take out time and do it fully by vidhi vidhan. Even if you are a crorepati, even if you earn crores — this offence you are committing, of carrying the murtis away and throwing them again and again, removing each year's murti — you will come onto the road one day. Do not keep committing this offence.

Why do people fear installing Lakshmi-Ganesh at home?

Bring a shri vigraha, good and solid — the vigraha of Lakshmi Ganesh ji should not be hollow. These are never given visarjan and never given a farewell. What is done in this is chal pratishtha, not achal, so you need not be troubled about how pratishtha will happen at home. He says everything has been wrapped up into one: he would say that at home you are not to do Dhumavati sadhana or keep her vigraha, and that there are rules if you keep a Baglamukhi vigraha — but people have publicly explained even that as permitted, while people's nerve fails at having Lakshmi Ganesh ji consecrated. And to those who say the shastra of vastu says there should be no temple in the house, he says they should be beaten with a slipper.

Bring a shri vigraha, good and solid — hollow it should not be, the vigraha of Lakshmi Ganesh ji, the speaker says. These are never given visarjan; these are never given a farewell. He says he has been telling this for so long. Keep them, do full pratishtha. The vidhi vidhan is on the channel too; you may do it that way, understanding it by watching; you may download the PDF and do it yourself, or call some competent acharya and have it done. Chal pratishtha is what happens in this, not achal — so you need not be troubled about how pratishtha will happen at home. Change this whole mentality. Everything has been wrapped up into one on these subjects, he says. He would say that at home you are not to do the sadhana of Dhumavati among the ten Mahavidyas, that her vigraha is not to be kept; that if one keeps a Baglamukhi vigraha there are rules. And people have publicly explained even that in such a way that it may be kept — while at getting the pratishtha of Lakshmi Ganesh ji done, people's nerve fails: no brother, if we keep these there will be a rule. What will you do, babu, he asks. And those who say that a temple cannot be made in the house, that the rule of vastu shastra says there should be no temple in the house — such people should be beaten with a slipper.

What size vigraha, and is the standing-Lakshmi rule real?

Bring metal shri vigrahas into the house, solid and not hollow, according to your means — as small as looks right to you at minimum, and at the larger end a murti up to six inches. If you have a business establishment, there too the murti should be solid. As for the totka running that at a business establishment there should be a standing Lakshmi ji's photo or vigraha and at home a seated one, because customers come and go there while at home Lakshmi ji should sit — is there any logic to all these things, he asks. There is no logic.

So bring metal shri vigrahas into the house; they should be solid, not hollow, small or large according to your means — as small as looks right to you at minimum, and at the larger end a murti up to six inches, the speaker says. And if you have a business establishment, there too the murti should be solid only. Will a standing Ganesh ji come, or a standing Lakshmi ji — all this totka that is running, that at a business establishment, at a shop, there should be a photo of a standing Lakshmi ji, a shri vigraha of a standing Lakshmi ji, and at home a seated Lakshmi ji, because there customers come and go and at home Lakshmi ji should sit. Is there any logic to all these things, babu, he asks. There is no logic. Fine — it is your mind, your wish; he will not say very much in it.

Which form of the vigraha does he recommend?

In his view: Bhagavati Lakshmi seated on a lotus asana, Bhagavan Ganesh seated on a lotus asana; or Lakshmi ji and Ganesh ji seated on a good asana; Bhagavati Lakshmi seated upon a gaja, or Ganpati ji seated upon a mushak — though a mushak one is hard to find. But a Bhagavan Ganpati seated upon a sinhasan, and a Bhagavati Lakshmi seated upon a sinhasan or a lotus asana — such a beautiful shri vigraha you should consecrate permanently, both at a business establishment and at home.

Even so, in his own view: Bhagavati Lakshmi seated upon a lotus asana; Bhagavan Ganesh seated upon a lotus asana; or else Lakshmi ji and Ganesh ji seated upon a good asana; Bhagavati Lakshmi seated upon a gaja; or Ganpati ji seated upon a mushak, whom you are bringing — the mushak one is difficult even to find, such ones will not be found, the speaker says. But Bhagavan Ganpati seated upon a sinhasan, and Bhagavati Lakshmi seated upon a sinhasan or upon a lotus asana — such a beautiful shri vigraha you should consecrate for ever, at a business establishment too and at home too.

Does an older murti become more energetic?

The older this murti is, that much more energetic it will be, he says. It is not that a murti established by your father and grandfather is now to be removed. But this removing of the murti every year and keeping a new murti is a very great foolishness of yours. Establish such beautiful shri vigrahas in the house permanently — that is all; never remove them. Every year you will bathe them and dress them in new clothes; and at the parva kaal that falls in between, at a grahan and so on, you will change their clothes and the janeu, the upavita, and do the pujan.

This murti, the older it is, that much more energetic it will be, the speaker says. It is not that the murti established by your father and grandfather is now to be removed. But this removing of the murti every year and keeping a new murti is a very great foolishness of yours. Do not make all these mistakes. Establish such beautiful shri vigrahas in the house permanently, that is all. Never remove them. Every year you will give them snaan, dress them in new clothes. And at the parva kaal that falls in between, at a grahan and so on, you will change their clothes and the janeu, the upavita and the rest, and do the pujan.

What does a dream of a fleeing calf after eclipse japa mean?

Answering Abhishek ji, who had done the japa of Aghor Baglamukhi during the lunar eclipse and that day saw in a dream a calf running in a house that someone was trying to catch, along with small insects, he says there is no difficulty, and that one should not think so much about one night's japa. Even so, what you are seeing is a subject connected with the pitr. For the sake of the pitr, on the day of Amavasya — the Amavasya falling on the day of Diwali — everyone should make a sankalp according to their capacity and give daan.

Abhishek ji, the speaker says: no difficulty, it is fine. One is not to think so much about one night's japa. Even so, what you are seeing is a subject connected with the pitr. For the sake of the pitr, on the day of Amavasya — the Amavasya falling on the day of Diwali — everyone should make a sankalp according to their capacity and do daan and the rest.

To whom should the pitr daan be given?

Give daan and the rest to a Brahmin, he says — make him rich, put property in some Brahmin's name. Because it comes into people's minds that by this Brahmins are becoming rich. If you keep such feelings, then do not listen to these subjects; otherwise do it, so that it may be your own. We come having given away our entire alaay-balaay — what you give to a Brahmin after making a sankalp, all its weight falls upon the Brahmins. He will manage it; that is not your subject. So for the sake of the pitr certainly do daan on the day of Amavasya.

Give daan and the rest to a Brahmin, the speaker says — make him rich. Do it, put property in some Brahmin's name. That is it, is it not — because it comes into people's minds that by this the Brahmins are becoming rich. If you keep all these feelings, then do not listen to these subjects. Otherwise do it, by which it may become your own. We come having given away our whole alaay-balaay, do we not. What you give to a Brahmin after making a sankalp, all that weight falls upon the Brahmins. He will understand it; that is not your subject. So for the sake of the pitr certainly do daan on the day of Amavasya. If you keep a place for them in the house, then on the day of Amavasya, yes.

What should those with oot, miscarriage or masan dosha do?

Those who do the upays connected with oot, or whose miscarriage and the like has happened and those children appear in dreams; women who see themselves as pregnant; unmarried girls who see themselves pregnant or with a child; those with masan dosha and the like, or the dosha of the kalve — such people should on the day of Amavasya go to the temple of Bhagavati Kali ji, where a peepal tree stands, and there certainly do the upay that has been described. For the oot of the house, for children of the house whose death happened in that way, whatever vidhi of pujan has been described is to be done at the temple only. This pujan is not to be done at home — he says he has clarified this again and again.

Those people who do the upays connected with oot, the speaker says; or whose miscarriage and the rest has happened and those children appear in dreams; women who see themselves as pregnant; unmarried girls who see themselves as pregnant or with a child; those who have masan doshadi, the dosha of the kalve. Those people, on the day of Amavasya, should go to the temple of Bhagavati Kali ji, where a peepal tree stands, and there certainly do the upay that has been described. If there is oot of the house, if there are children of the house whose death happened in that way, then for their sake, whatever vidhi of pujan has been described, it is to be done at the temple only. All this pujan is not to be done at home — he has clarified this again and again.

What about strange dreams that come from outside the house?

If there is masan dosha and the like, if you are seeing disordered dreams and there is nothing of that kind in the house but something outside, then on the day of Amavasya or the day of Chaturdashi you may do the pujan of Bhairav ji at a Bhairav temple, or at home too. The mantra for the japa of Batuk Bhairav ji has been given on shabar; you may take up that japa — women too and men too can do it. And for the sake of the pitr you will certainly do it.

And if there is masan doshadi, if you are seeing disordered dreams, if there is nothing of that kind in the house but something is from outside, then on the day of Amavasya or the day of Chaturdashi you may do the pujan of Bhairav ji, at a Bhairav temple or at home too, the speaker says. The mantra for the japa of Batuk Bhairava ji has been given on shabar; that japa you may take up. Women too and men too can do it. And for the sake of the pitr you will certainly do it. Asked separately whether a clay dhoopdani should be replaced with a new one daily, he tells Vimal ji: no, no — the clay dhoopdani will stay one only, and when it breaks then you have to bring a new one; and there is no need to wash it. Drop its material out and use it again.

On which day should the havan of a five-day Ashtottar Shatnam anushthan be done?

On the night of Diwali there is an anushthan, so certainly do a havan; for the rest, you may also do it on the last day. The reason for a havan in the mahanisha kaal on the night of Diwali is that on that day the arrival of Bhagavati Lakshmi in the house, and of all the chief dev shaktis of the house, certainly happens; so on that day pujan and havan should all be done as well as possible. And if an anushthan is running and it is of five days, then do it on the last day too — that is better still.

See, on the night of Diwali there is an anushthan, so certainly do a havan, the speaker says. For the rest you may do it on the last day as well. The reason for a Havan in the Mahanishitha kaal on the night of Diwali is that on that day the arrival of Bhagavati Lakshmi in the house, and of all the chief dev shaktis that belong to the house, certainly takes place. So on that day the havan and pujan should all be done as well as it can be done. And if an anushthan is running, and it is of five days, then do it on the last day too — that is better still.

Where should someone who has done nothing so far begin?

Those who have done nothing at all should begin their sadhana with Bhagavan Ganpati — you may begin with Lakshmi Ganpati ji — or you may begin with Bhagavan Dattatreya; you may do the Dattatreya mala mantra and the rest. You may perform the dev deeksha vidhan on the day of Dhanteras, on the day of the Amavasya Kaal Ratri, on the day of Dooj, and on Akshay Navami which is coming; and you may do the guru varan of Bhagavan Dattatreya and then their sadhana. Or, if you are a new sadhak, you may begin the Sankat Nashan sadhana of Ganpati ji — first of all you should certainly do the Ganpati guru sadhana; otherwise do the sadhana of Bhairav ji, if you are doing an initial sadhana.

Those who have not done anything at all so far should begin their sadhana with Bhagavan Ganpati — you can begin from Lakshmi Ganpati ji, or you can begin from Bhagavan Dattatreya; you can do the Dattatreya mala mantra and the rest, the speaker says. On the day of Dhanteras you can do the dev deeksha vidhan. On the day of the Amavasya Kaal Ratri you can do the dev deeksha vidhan. On the day of Dooj you can do the dev deeksha vidhan. Akshay Navami is coming; on that day you can do the dev deeksha vidhan. And doing the guru varan of Bhagavan Dattatreya you can do their sadhana. Or if you wish you can begin the sadhana of Ganpati ji, the Sankat Nashan, if you are a new sadhak. First of all you should certainly do the Ganpati guru sadhana. Otherwise do the sadhana of Bhairav ji as well, if you are doing an initial sadhana.

How is the purashcharan of the Shiv Panchakshar mantra done?

Twenty-seven lakh, he says — listen to the Shiv Mahapuran live. The Panchakshar is described in full detail there; the playlist has been made. He tells Meghnath ji to listen to the live, where it is given with proof: that beginning from Krishna Paksha Chaturdashi up to Shukla Paksha Chaturdashi you have to do five lakh japa of the mantra; then how many ahutis will be offered by the Brahmins seated with you and what its vidhan is; and after that how the Shiv pujan and Rudra pujan will happen. The whole vidhan has been given in the live with the Shiv Mahapuran, attested.

How is the purashcharan of the Shiv Panchakshar mantra done properly? Twenty-seven lakh — listen to the Shiv Mahapuran live, the speaker says. In it the Panchakshar is described in full detail. Its playlist has been made, Meghnath ji; listen to the live, with proof, in which they have explained everything: that beginning from Krishna Paksha Chaturdashi up to Shukla Paksha Chaturdashi you have to do five lakh japa of the mantra; then how many ahutis they will give, seated with the Brahmins, and what its vidhan is; and after that how the Shiv pujan, the Rudra pujan will happen. The whole vidhan they have told in the live along with the Shiv Puran, attested. Please listen to it. Asked whether a brass lamp can be used in a Bhairav dhoopdani, he answers: yes, absolutely, and then they can be washed and used again. Asked by Ramu Kaka, who says he is unable to make the tantrokta Lakshmi kalash, for some Lakshmi Ashtakam or some sadhana instead, he says so much has been told for the grace of Mata Lakshmi — there are so many vidhi vidhan on the channel, please just look at them.

Does the Kalika Yogini sadhana cut the tantra in the house, and what about varshiki?

Asked whether doing Kalika Yogini sadhana will cut the tantra vichar of the house, he says it absolutely will — but do not leave off doing Mahabhairav. Asked separately whether Hanuman ji's sadhana does not exist, he replies that of course it does, why would it not. And to Monika ji he says: if the annual pujan is done, only then should you do it; if the varshiki has not been done, if the barsi has not been done, then do not do seva-puja now, and do not take part in any anushthan.

Asked whether Hanuman ji's sadhana does not exist, the speaker replies: it does; why would it not. Asked whether doing Kalika Yogini sadhana will cut the tantra vichar of the house, he says it absolutely will — but do not leave off doing Mahabhairav. Monika ji, he says: if the annual pujan has been done, only then should you do it. If the Varshiki has not been done, if the barsi has not been done, then do not do seva-puja right now, and do not take part in any anushthan. For the pleasedness of Shiv-Parvati ji, do again and again that same previously named anushthan, Meghnath ji.

Is there a Parvati Yogini sadhana?

There is no Parvati Yogini sadhana, Meghnath ji, he says — how would we make it available? Whatever thing can be told while kept within its maryada, that alone we can tell. There is nothing connected with the Yoginis of Bhagavati Parvati. If it is the sadhana of Jaya and Vijaya, then that comes among the ugratam sadhanas, among the chief sadhanas — that we simply cannot give.

Parvati Yogini sadhana does not exist, Meghnath ji; how would we make that available, the speaker says. Whatever thing can be told while keeping it within its maryada, that alone we can tell. There is nothing connected with the Yoginis of Bhagavati Parvati. If it is the sadhana of Jaya and Vijaya, then that comes among the ugratam sadhanas, among the chief sadhanas — that we cannot give.

Which woods can be used with apamarg in a havan?

Answering a question about the havan from the Mahabhairav stotra, he says apamarg wood burns up quickly. Along with apamarg wood you can use navgrah wood, and you can use upale of cow dung. Any separate wood from among the navgrah woods; and on your side, in the Rajasthan direction, shami ji's wood is found in plenty, so you may use those woods in greater quantity. When you are offering ahuti with the mantras of the devi-devatas that are kavach and the like, or in the ahuti of shabar mantras, using shami ji's wood is very good.

Apamarg wood burns up quickly, the speaker says — right. Raj Mehta ji, that is Balram ji: along with ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood you can use navgrah wood, and you can use the upale of cow dung. Any separate wood from among the navgrah woods; or on your side, in the Rajasthan direction, shami ji's wood is found in plenty, so you may use those woods in greater quantity. When we are offering ahuti with the mantras of the devi-devatas that are kavach and the like, or in the ahuti of shabar mantras, if you use shami ji's wood, that is very good.

He has no specific pujan order for the lok devata Goga Jaharveer, and says so plainly

Answering Bharat Prajapati ji, he says clearly that regarding the lok devata Goga Jaharveer he has no order of any specific pujan on his side, because they are lok devatas; and so he asks pardon — he does not have full knowledge of them. There are sadhaks among his own associates who have great knowledge, whose ishta aradhya they are, in whose houses their sthan is seated with great capacity — but he himself neither felt the wish nor has taken that much knowledge, so in this matter he says he simply does not have the knowledge and cannot tell you half-complete matters. If you have been doing sadhanas connected with them, the ones current on your side, you can absolutely do them.

Bharat Prajapati ji, the speaker says clearly: about the lok devata Goga Jaharveer, because they are lok devatas, on our side there is no order of any specific pujan of theirs. So we ask pardon: I do not have full knowledge about them. There are sadhaks among our own associates who have a great deal of knowledge, whose ishta aradhya they are, in whose houses their sthan too is seated with great capacity — such sadhaks exist. But we neither felt the wish nor have we taken that much knowledge, so now we will say that in this matter I simply do not have the knowledge; we cannot tell you half-complete matters. Yes, if you have been doing sadhanas connected with them, the sadhanas current on your side, you can absolutely do them. What we do not know, we cannot give you even half-complete information about.

Can the pran pratishtha of a Mahakali murti be done on Dhanteras?

On the day of Dhanteras you can do the pran pratishtha of any dev shakti at all, he says. Do it comfortably; do it in the afternoon time, in the Abhijit muhurat, or comfortably at the afternoon time. You can do Batuk Bhairav ji's that day as well. On the day of Dhanteras itself do everyone's — do Kuber ji's too, do Batuk Bhairav ji's too, do Bhagavati Kali's too. Do everyone's together on that same day. And if you do not do it yourself, if you call an acharya ji and have it done, that is better still; and if you are doing it by watching a video, then watch and revise it well, understand each vidhan, bring the materials, and only then do it.

Regarding the pran pratishtha of the murti of Mahakali Mata, see — on the day of Dhanteras you can do the Prana Pratishtha of any dev shakti at all, the speaker says. Do it comfortably. Do it at the afternoon time; you can do it in the Abhijit muhurat, or comfortably at the afternoon time. You can do Batuk Bhairav ji's that day too. On the day of Dhanteras itself do everyone's: do Kuber ji's too, do Batuk Bhairav ji's too, do Bhagavati Kali's too. Raj Mehta ji, do everyone's together on that same day. And if you do not do it yourself, if you call an acharya ji and have it done, that is better still. And if you are doing it by watching a video, then watch it well and revise it again and again, understand each vidhan, bring the materials, and then do it.

He cannot read Tamil, and Shri Vidya is not a subject for a video

Asked to say which devi-devata a temple yantra belongs to, with the text in Tamil, he tells Meena ji that he has not obtained any such special siddhi by which he could read the Tamil language — tamil ille. Asked whether he can make a video on the sadhana marga of Devi Tripura Sundari, he says Shri Vidya is among the most specific vidyas, and in his own view it is not fitting to discuss such sadhanas on a video; even so, a brief video could be made, for information only.

Meena ji, we have not obtained any such special siddhi by which we might read the Tamil language, the speaker says. Tamil ille. Asked whether he can make a video on the sadhana marga of Devi Tripura Sundari: Shri Vidya, he says — those are the most specific of vidyas, and to discuss all these sadhanas on a video, in his own view, is not fitting. Even so, a brief video could be made, for the sake of information only.

Is there harm if one person does a tantrokta and another a vedokta anushthan in one place?

There is no such harm, he says. The vedokta person's whole sadhana will be at the day time, and the havan and the rest will be at the day time; the tantrokta person's will be at the night time. If you are keeping one kund, then look into that a little. There is no other matter. It should not be rajasik-tamasik.

Asked whether there is harm if in one and the same place one person performs a tantrokta anushthan and another a vedokta anushthan, the speaker answers: no, there is no such harm. The vedokta person's whole sadhana will happen at the day time; the havan and the rest will be at the day time. The tantrokta one's will be at the night time. If you keep one kund, then look into that a little. And there is no other matter. It should not be rajasik-tamasik.

Can an anushthan be done when there has been a death in the kul?

He tells Snehal ji to first see what relation the person who died in the kul was to her, whether their barsi has been done, and what the custom of acceptance is in her kul. If you people have been relieved of the sutak and you have nothing to do with their annual rites, only then perform or have performed the anushthan; otherwise, if you have to observe a year's sutak now, or if the varshiki has not been done, then do not have it done at all.

Snehal ji, first look into this, the speaker says: what relation the person whose death happened in the kul is to you; whether their barsi has been done; and what the custom of acceptance is in your kul. If you people have become free of the Sutak, and you have nothing to do with their annual rites, only then perform the anushthan or have it performed. Otherwise, if you have to observe a year's sutak right now, or if the varshiki has not been done, then do not have this done at all.

Can Nila Saraswati sadhana be done by a sattvik vidhi?

Answering Jai Singh ji, he says only the stotra, the kavach and the like of the sadhana can be done; the full sadhana can be done only after being diksha-holding — these are Mahavidyas.

Nila Saraswati sadhana by a sattvik vidhi, for a student — Jai Singh ji, the speaker says. Only the stotra, kavach and the like of the sadhana can be done. The full sadhana can be done only after being diksha-holding. These are Mahavidyass. He adds to Subhash Chandra ji that it is difficult to explain this subject by messaging here, so send a message or a voice message once and he will reply.

How does sutak work in a very large joint family?

Asked by someone whose family is very large — about fifty, with a child being born in someone's house within seven generations all the time, so that the main household people observe a ten-day sutak and everyone else three days — he says yes, it does happen like that. In the seven-generation reckoning, only up to three generations is taken: that is, if it is you, then you will observe it up to your grandfather's brother; from the great-grandfather onward the rule becomes the three-day one.

Our family is very large, about fifty — within seven generations a child keeps being born in someone or other's house, the questioner says; so the main household people observe a ten-day sutak and all the rest a three-day one. Yes, right, it happens like this, the speaker says. In the seven-generation one, only up to three generations is taken — that is, if it is you, then you will observe it up to your grandfather's brother; from the great-grandfather onward, the rule becomes the three-day one.

Which anushthan helps a child in a competitive examination?

For a competition, if the whole matter of a government job is running, then he says again and again that the sadhana of Bhagavan Suryanarayan is very necessary. Tell your own child to do the one connected with him. If you do it yourself, how much of what you did will reach him? A sixth part is obtained. So tell him to take out a little time — at least let him get up in the morning and give arghya to Suryanarayan. And see what situation is being formed in his fifth bhav, and accordingly do the sadhana for his sake, or have it done, or take a sankalp and do it yourself.

For the competition — if the whole matter of a sarkari naukri is running, then we say again and again that the sadhana of Bhagavan Suryanarayan is very necessary, the speaker says. It is among the ones. And tell your own child to do the one connected with him. If you yourself do it, how much of what you have done will he get? A sixth part is obtained. Tell him to take out a little time. At least let him get up in the morning and give arghya to Suryanarayan. And what situation is being formed in his fifth bhav — according to that you should do the sadhana for his sake, or have it done, or take a sankalp yourself and do it. This should be looked into; it will be much better if you want exactly that.

What are the year-round rules for a Lakshmi kalash?

Their puja will not be done through the whole year, he says; you may do special archan on the day of Panchami and Purnima — as the archan of Mahalakshmi with the hundred and eight names with rose petals; that you can do. Dhoop and deep should be shown to them daily. And once in the year, on the day of Dhanteras, take out the whole material, give visarjan to the kachi samagri and put in new material, sprinkle Gangajal on the old material in that same manner, do everything, dhoop, deep, tilak and the rest, and place it back and do their pujan. That is the whole rule. In an impure state they are not to be touched; and if sutak-patak falls, nothing at all will change inside — nothing is to be changed in sutak-patak, it changes only once a year.

Their puja will not be done through the whole year, the speaker says. You may do special archan on the day of Panchami and on Purnima — as the archan of Mahalakshmi with the one hundred and eight names is done with rose petals; that you can do. Dhoop and deep should be shown to them daily. And once in the year, on the day of Dhanteras, take out the whole material, give visarjan to whatever will be the kachi samagri and put in new material; the old material, sprinkling Gangajal upon it in that same way, doing everything, dhoop, deep, tilak and the rest, place back again and do their pujan. That is the whole rule. In an impure state they are not to be touched. And if Sutak-patak falls, then nothing at all will change inside. Nothing is to be changed in sutak-patak; that will change only once in the year.

Where should Kuber's lamp be lit in a Shiv temple?

Light it toward the north direction, he says. Asked whether one may do any deep daan for Maa Kali, for Maa Bhavani, he answers: absolutely, you can. He notes that he has already spoken about the Yam lamp, and answers Subhash Chandra ji, whose Shri Kaal Bhairav Ashtak anushthan was completed on 7 November 2023, that it is no matter and there will be a conversation soon.

Asked where in a Shiv temple the lamps of Kuber Maharaj should be lit, the speaker answers: light them toward the north direction. Asked whether one may do any deep daan for Maa Kali, for Maa Bhavani, he answers: absolutely, you can. He notes that about the Yam lamp he has already told. And to Subhash Chandra ji, whose Shri Kaal Bhairav Ashtak anushthan was completed on 7 November 2023 and who asks what next, he says: no matter, Subhash Chandra ji, it will happen; there will be a conversation soon.

Which mala should be used for the Narsingh mala mantra?

Asked by someone who wants to do the Narsingh mala mantra from one Navami to the next, after a five-day Ganpati anushthan from Kartik Shukla Chaturthi, he says: use a mala of tulsi, or else use a mala of ten-mukhi rudraksha.

Asked which mala to use for the Narsingh mala mantra, the speaker answers: use the mala of tulsi, or else use the mala of ten-mukhi rudraksha. Do the pujan of the devi-devatas, and do plenty of deep daan in Kartik, according to your capacity.

Should I borrow money to do deep daan?

One is not to do deep daan by taking a loan, he says. Do as much deep daan as you have the capacity for; help me become Kuber. Not the Kuber of here — we have to become the Kuber of above. On this same pretext you people will do it, and your welfare will happen, and along with it my own welfare will be complete too.

Deep daan is not to be done having taken a debt, the speaker says. Do deep daan to the extent you have capacity. Help me become Kuber. Not the Kuber of here — the Kuber of above is what we have to become. On this very pretext you people will do it, and your welfare will happen; and along with it my own welfare too will be complete. Asked about the annual Lakshmi pujan done with the whole family, and how in it the pujan of Kuber Maharaj and of the Mahalakshmi kalash is to be done, he says it has already been told — it will happen by this same vidhi. Asked again whether a tulsi mala may be used, he says he has already told.

What should someone do who has mrityu sutak till Bhai Dooj?

Asked what to do on Narak Chaturdashi by a person who has mrityu sutak in the kutumb until Bhai Dooj, he says: right now do the path only and only of the Shrimad Bhagavad Gita, or of the Gita of your own ishta aradhya. Do the naam japa of Bhagavan mentally. Only this much should you do now in sutak, and nothing else.

Brother, in our kutumb mrityu sutak has attached until Bhai Dooj; what should I do along with Narak Chaturdashi, a listener asks. Right now do the path only and only of the Shrimad Bhagavad Gita, the speaker says — or of the Gita of your own ishta aradhya. Do the naam japa of Bhagavan mentally. Only this much should you do now in Sutak, and nothing else should be done.

Should the yam deep be kept in the safe afterwards?

Asked about the practice, reported with a pramana from a Laddu Gopal sevak, of keeping the lamp in the house safe after the yam deep has gone out, he says: that the yam deep is made of atta, that we accept — in the chitrapal too we do it this way; the methods of both are almost the same, this much he agrees to. But keeping that lamp in the house safe after it has gone quiet, this he is hearing for the first time. In all the regions he has lived in, all the sadhaks he has met, nowhere has anyone discussed it, told it, or has he heard it. In his own view this is not at all fitting.

See, that the yam deep is made from atta, this we accept, the speaker says. In the chitrapal too we do it in this manner; the methods of both are almost the same — this much we agree to. But keeping that lamp in the house safe after the lamp has gone quiet, this we are hearing for the first time. Up to today, having lived in so many regions, having met so many sadhaks, nowhere has anyone discussed such a thing, nor told it, nor have we heard it. And in his own view this is not at all fitting.

Why is the Yama offering never brought back into the house?

If on the night of Chaturdashi pakodi is made at home, or in some places chawal-kadhi, then all this is arranged in a thali; and if none of that has been made, if puri and the like has been made, then that; and if that too is not there, then the lamp is kept upon grain and mithai and the rest is arranged, and then the nikari takes place, together with bhog. It is not brought back. You tell me — to Yamraj we say that whatever misfortunes of ours there are, akala mrityu and so on, we are giving you these for the removal of the dosha. Now that is the lamp of kaal — and to keep it in the safe. If this totka is taking some form somewhere, it is not fitting; he has never heard of it, and in his view it is not right. For the rest, the decision is your own.

See — if on the night of Chaturdashi pakodi is made in the house, in some places chawal-kadhi is made, then all this is arranged in a thali, the speaker says. And if all this has not been made, if puri and so forth has been made, then that thing; and if that too is not there, then upon grain the lamp is kept and mithai and the rest arranged, and then the nikari takes place, together with bhog. It is not brought back. You tell me — to Yamraj we say that whatever misfortunes of ours there are, akala mrityu and the rest, for the removal of the dosha we are giving these to you. Now that is the lamp of kaal, and to keep it in the safe. If this totka is somewhere taking a form, it is not fitting; we have never heard of it. In our view this is not right. For the rest, the decision is your own.

Can Veer sadhana be used to remove pret negativity from the family?

Asked about Veer sadhana for protection, for permanently removing pret negativity from the bodies of the household, and for making the body well-formed, he answers: Mahabhairav sadhana. But he adds that if there is pret sadhana and pret and this kind of presence, then first have it looked at by some competent person. Asked whether the five-day sadhana is to be done under sankalp, he says yes — take the sankalp each day.

Veer sadhana for protection, and for permanently removing pret negativity from the bodies of the household, and for making the body well-formed, a listener asks. Mahabhairav sadhana, the speaker answers. But we will say, he adds: if there is Preta sadhana, and pret, and presence of this kind, then first have it looked at by some competent person. Asked whether the five-day sadhana is to be done under sankalp, he says: yes, take the sankalp each day.

What if I am told to give arghya with the Gayatri but am not entitled to it?

The first thing, he says, is that this is a Dhanu lagna kundali and Brihaspati is your chief graha — but it is not the case that arghya is given according to the lagna kundali. He says only one condition always: if you wear manikya on the body, then arghya is not to be given, or at the time of giving arghya you must take it off and then give it, that is all. For the rest, every person can do the puja of Suryanarayan, and everyone should certainly give him arghya. Surya and Tulsi ji should be given arghya daily by all — only, on Ekadashi and Sunday, these two days, Tulsi ji is not to be given water.

First of all, this Dhanu lagna kundali is fine; Brihaspati became your chief graha — but it is not that arghya is given according to the lagna kundali, the speaker says. Only one condition we always state: if you have worn manikya on the body, then arghya is not to be given; or at the time of giving arghya you have to take it off and then give it, that is all. For the rest, every person can do the puja of Suryanarayan, and everyone should certainly give him arghya. Surya and Tulsi ji should be given arghya daily by everyone. Only, for Tulsi ji, on Ekadashi and Sunday, these two days, water is not to be given — that subject you have to keep in attention. And in the plucking, the Sankranti, Dwadashi, Ekadashi and Amavasya are all to be kept in attention; Sunday, Thursday — only this much.

Which mantra should be used for arghya instead of the Gayatri?

Then, without speaking the Gayatri mantra of Bhagavan Surya, you can also give water with his naam mantra, he says — it is not necessary that water be given only with his Gayatri. Read the Aditya Atharvashirsha; read even the Hindi translation and your subject will become clear. There is a mantra in it of Bhagavan Suryanarayan — the one with ghrini, Ghrini Suryay Namah — with that mantra you can give it. Or, in his view, you should use the tantric mantra of Suryanarayan; if you are not entitled, then give arghya with that. It is not as though Suryanarayan will not take the arghya.

Now, if one is not entitled along with the Gayatri, then what, the speaker says. Then, without speaking the Gayatri Mantra of Bhagavan Surya, you can give water with his naam mantra as well. It is not so necessary that only from his Gayatri will he take the water. Read the Aditya Atharvashirsha. Read even the Hindi translation and your subject will become clear — the question of what to do if one is not entitled to the Gayatri. In it there is one mantra of Bhagavan Suryanarayan: the one made with ghrini, the mantra Ghrini Suryay Namah — with that mantra you can give it. Or in his own view you should use the tantric mantra of Suryanarayan. If you are not entitled, then give arghya with that. It is not as if Suryanarayan will not take arghya. It is not so.

What is wrong with the prediction astrologers?

All the prediction and kundali people, whatever is running — he says he says it straight and squarely: they are doing wrong. Those who again and again give the Gayatri, and all the mantras with Om, to an unentitled person and have them done, are ruining them. It is a separate matter that the mantra has its own capacity and keeps our honour, makes and mars our things — but somewhere or other they also cause harm. He says he speaks this from the direct experience of his own life.

This is the difficulty, the speaker says. All the prediction and kundali people, however much is running — the whole of it we say straight and squarely: they are doing wrong. Whoever gives the Gayatri again and again to an unentitled person, gives all the mantras along with Om and has them done, are ruining them. This is a separate matter, that the mantra has its own capacity, that they keep our honour, that they make and mar our things — but somewhere or other they also cause harm. This we are saying from the direct experience of our own life. Therefore now we go on believing every thing thus; but it is niyati that makes it so. If it is written in niyati that this will not go wrong, that we will do the japa of a wrong mantra, then that niti becomes just so.

Third eye readings, aura checking and mantras handed out with no mention of adhikar

He says that in his view, at least, people come onto this path and become param siddh, but from listening to their talk the pretence of siddhi shows itself. He was listening to one such person — a param siddh sadhu whose every video has the third eye in it: third eye, aura checking, this siddhi and that siddhi, and the brother's videos go viral. He thought that if that much is happening he should learn too. There the whole talk is only of how the third eye vision will open, how things will come into your aura, this mantra and that mantra — of whose adhikar there is no discussion, no talk at all.

Therefore, in his own view at least, people come on this path and become param siddh — but from listening to their talk the pretence of siddhi shows itself to us, the speaker says. Just now we were listening to one person. That brother too is a param siddh sadhu; in however many of his videos come out, in all of them there is the third eye. Third eye, aura checking, in the aura this and that, this siddhi that siddhi — the brother's video goes viral, marvellously. So we said, brother, if that much is happening then we too should learn what such thing is going on. We, brother, speak a hundred per cent straight and hear four abuses for it; there, there is applause. So for the sake of applause we listened, that brother, let us too earn a little applause. There the whole talk is this: only how the third eye vision will open, how things will come into your aura, that mantra and this mantra — of whose adhikar there is no discussion, no talk at all.

No panch pallav means daridrata, and no purna patra means loss of ayu

On the kalash they have even said, he reports, that you should keep a standing kalash and there is no need of leaves — at which he said, stop it. If panch pallav is never kept upon a kalash, if leaves are not kept, then it becomes an indicator of daridrata; daridrata comes. At least a pan leaf should certainly be kept. If we do not keep a purna patra, then there is destruction of ayu. And he adds that misguidance carries its own weight: if punya is to come to us from your doing deep daan, then if we tell you a wrong thing we will be a sharer in the paap too — that dosha will certainly attach to us.

Brother, on the kalash they have even said this much — keep a standing kalash, there is no need of leaves. We said, stop it, the speaker reports. See, that is why it has been said that on this path there is a great deal of calamity. If we give you wrong direction — as we are saying, you do deep daan and we will become Kuber — then if punya is to come to us from your doing deep daan, then if we tell you a wrong thing we will be a sharer in the paap too. That dosha will certainly, certainly attach to us. This thing people do not understand. If panch pallav is never kept upon the Kalash, if leaves are not kept, then it becomes an indicator of daridrata; daridrata comes. At least a pan leaf should certainly be kept. If we do not keep a purna patra, then there is destruction of ayu.

When may a standing coconut be kept without a purna patra?

If the pujan of Chandika is happening, if the pujan of Prachanda Chandika is happening, or if Trinetra is your kuldevi and you know it a hundred per cent — only then is a standing kalash without a purna patra to be kept, he says. Otherwise all this arranging of the kalash from one's own mind and will — keep a standing kalash, keep a standing coconut without a purna patra — leads toward destruction. There comes loss to the vansh; further, it happens in the kul that people's marriages do not even take place, and the bones of the body begin to wear. These are its ill effects.

And a standing coconut — we have said again and again, the speaker says: if the pujan of Chandika is happening, if the pujan of Prachanda Chandika is happening, or if Trinetra is your kuldevi and you have the knowledge a hundred per cent. Only then is their standing kalash without a purna patra to be kept. Otherwise all this arranging of the kalash from one's own mind and will — keep a standing kalash without a purna patra, keep a standing coconut — all these things lead toward destruction. There comes loss to the vansh. Further, it happens in the kul that people's marriages do not even take place. The bones of the body begin to wear away. All these are its ill effects. There is a proof of this too, he says — but brother, we are not that educated, we do not remember the whole shloka; otherwise, if we remembered that too, we would have said it. According to that shloka, we remember it in Hindi and have told it to you. That is why what we do not know, we do not tell — as someone asked just now about Goga Jaharveer Maharaj and we said, babu, we do not have full knowledge, how shall we tell. So what we do not know, we will not tell; but what we do know, we will say with the beat of a drum, that you are doing it wrong.

Ghanta Karna is included in the thirteen-syllable sadhana, but is not written down publicly

Asked about Ghanta Karna, he says that this time they had included the Ghanta Karna sadhana too, in the Swarnakarshan Bhairav anushthan that is taking place; afterwards they removed it from the written form. They will still be there, because in the thirteen-syllable sadhana Ghanta Karna Mahavir too will have a place — but they have not written it out expressly there. The reason is that from giving all these names, people begin to demand things connected with them, tell this, tell that; and that they do not want. That is why they do not put it in.

Asked to tell about Ghanta Mahavir Karna, the speaker says: this time we had included the Ghanta Karna sadhana too, in the Swarnakarshan Bhairav anushthan that is taking place. Then afterwards we removed it from the written form. Although they will be there, because in the sadhana of thirteen syllables a place will remain for them too, for Ghanta Karna Mahavir — but expressly, there, we have not written it. What is the reason? That from giving all these names, people begin to demand things connected with them: tell this, tell that. That we do not want. Therefore we do not put it in.

Who may recite the Shri Sukta and Purush Sukta?

Asked which Vishnu Narayan anushthan may be done in the five days of Diwali, he says he will put that out separately tomorrow. To Abhishek Srivastava ji he says: the Shri Sukta, the Lakshmi Sukta, the Purush Sukta — all these should be done after learning the uccharan, and should be done only by those who wear the yajnopavit. Others should do the pauranik stotras — do the Lakshmi Ashtak, do the Mahalakshmi Ashtak. The path of a Sukta is vedokta, so vedokta people should do it. This, he says, is not according to him but according to shastra; he is only giving you the information, and you are free to take the decision. If, knowing the truth, you do wrong, that is your wish.

Asked which anushthan of Vishnu Narayan ji may be done in the five days of Diwali, which mantra shodh should be done, and to describe the vidhan, the speaker says: fine, they will put theirs out too, separately, tomorrow. Abhishek Srivastava ji: whether it is the Shri Sukta, the Lakshmi Sukta or the Purush Sukta, all of these should be done after learning the uccharan, and should be done only by those who wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed.. Others should do the pauranik stotras. Do the Lakshmi Ashtak, do the Mahalakshmi Ashtak. The path of a Sukta is vedokta. So vedokta people should do it. This is not according to him, he says, but according to shastra. He is only giving you this information; for the rest you are free to take the decision. Knowing the truth, if you do wrong, that is your wish.

What is the Shri Sukta prayoga for destroying daridrata?

If you wear the yajnopavit, then certainly do the Shri Sukta — there is no easier means of the attainment of wealth than that, he says. It is said that if sixteen recitations each of the Shri Sukta and the Purush Sukta are done daily, continuously for sixteen days, and especially in the month of Kartik, then the daridrata of birth after birth is finished. And if the samputit path of the Shri Sukta is done — samputit with the Daridra Dahan mantra, which is the mantra of the Durga Saptashati — sixteen recitations for sixteen days, then the daridrata of hundreds upon hundreds of births is removed. But you must be entitled.

Yes, if you wear the yajnopavit, then certainly do the Shri Sukta, the speaker says. Greater than that there is no easy means of the attainment of wealth at all. It is said that if sixteen recitations each of the Shri Sukta and the Purush Sukta are done daily, continuously for sixteen days, and especially in the month of Kartik, then the daridrata of birth after birth is finished. If the samputit path of the Shri Sukta is done — samputit with the Daridra Dahan mantra, which is the mantra of the Durga Saptashati — sixteen recitations for sixteen days, then the daridrata of hundreds and hundreds of births is removed. But you should be entitled.

What havan follows that Shri Sukta prayoga?

After that there is a havan too, with kheer and madhu: on the last day, sixteen recitations with the mantras of the Shri Sukta, and of whatever samput mantra you have, at least one thousand and eight ahutis according to the sixteen days, or else at least one hundred and eight ahutis. If you do it in this manner, the incomparable grace of Bhagavati Lakshmi is obtained. This is according to the Mahalakshmi Kalpa, he says — he is not telling something fabricated; the Mahalakshmi Kalpa, that is, according to the form of Bhagavati Mahalakshmi who is Bhagavati Durga of the eighteen-armed pujan, of the Madhyam Charitra. In that this is described.

And after that there is a havan of it too, with kheer and madhu, the speaker says: on the last day, sixteen recitations with the mantras of the Shri Sukta, and whatever your samput mantra will be, according to the sixteen days at least one thousand and eight ahutis, or else at least one hundred and eight ahutis. If you do it in this manner, then the incomparable grace of Bhagavati Lakshmi is obtained. This is according to the Mahalakshmi Kalpa; we are not telling something fabricated. Mahalakshmi Kalpa, that is, the form of Bhagavati Mahalakshmi according to the Madhyam Charitra, who is Bhagavati Durga of the eighteen-armed pujan — according to that we have told you this. In it there is the description of this.

What is chola chadhana, and which mantra may anyone use for Surya arghya?

Chola chadhana means the lepan of sindoor that is done upon Hanuman ji — that is chola chadhana, the chola of sindoor. Asked whether arghya may be given to Surya with the mantra beginning Japa Kusum Sanka Samkashyapam Maha, he says absolutely, everyone may give it; it is a pauranik mantra and everyone can pronounce it — women, men, those who wear the yajnopavit and those who do not, anyone at all can pronounce this mantra. He adds that the path of the Navgrah stotra may be done by every person daily; there is no dosha, women, men and children can all do it.

What is chola chadhana? Chola chadhana means the sindoor — the lepan of it that is done upon Hanuman ji, the speaker says. That is chola chadhana, the chola of sindoor. Asked whether arghya may be given to Surya with the mantra beginning Japa Kusum Sanka Samkashyapam Maha, he answers: absolutely, it may be given. Everyone can give it; it is a pauranik mantra, and everyone can pronounce it — women, men, those who wear the yajnopavit, those who do not, every single person can pronounce this mantra. The path of the Navgrah stotra can be done by every person daily. There is no dosha; women, men, children, all can do it.

Can women do tarpan or offer ghee ahuti?

Told that women too can do tarpan, he answers: no, no — you people do not do it, let the men do it. And on the first mantra of the Argala Stotra, whose ahuti is to be given with ghee and honey mixed, he says everyone should pay attention: women are not to give the ahuti of ghee. This he says again and again.

Tarpan can be done by women too, a listener says. No, no — you people do not do it; let the men do it, the speaker answers. On the first mantra of the Argala Stotra, whose ahuti is to be given with ghee and honey mixed: pay attention, everyone, he says. Women are not to give the ahuti of ghee. This we say again and again. Wherever the discussion of havan comes, we always tell you: when a paushtik havan is happening, the entire material of the havan — there is a video on the channel about which materials should be mixed into it. Collecting all those materials, offer ahuti with that; or if you wish, do it mixing kishmish and madhu. Or if you are doing it with guggul and ghee, then keep the quantity of guggul greater and the quantity of ghee less, very little — only so much that it just about gets submerged, in name only. The ahuti of ghrit alone should not be given into the agni kund in this manner. Keep this in mind, Ragini ji.

If I did the Kshetrapal nikari this Tuesday, must I do it next Tuesday too?

Yes, absolutely it is to be done, he says. It is to be done on at least five Tuesdays.

Asked whether, having done the Kshetrapal nikari this Tuesday, one has to do it on the coming Tuesday too, the speaker answers: yes, absolutely it is to be done. It is to be done on at least five Tuesdays. He adds that he has already told about the Kshetrapal nikari.

Kali Panchban or Kali Raksha sadhana — which should be done?

Do the Panchban, he says — Kali Chaudas, Diwali. He remarks that all these sadhanas are on the channel and people simply do not look; the solution to every problem has been told entirely clearly and in expanded form. Do the Kali Panchban: those who have to use it for a job and the like, or for wealth and the like, and who hold Kali ji as their ishta, should not do a separate sadhana for Lakshmi ji but should use the Kali Panchban itself.

Kali Panchban or Kali Raksha sadhana, which should be done, a listener asks. Kali Chaudas, Diwali — do the Panchban, the speaker answers. And all these sadhanas are on the channel; you people simply do not look. The solution to every problem has been told entirely clearly and in an expanded form. Do the Kali Panchban: those who have to use it for a job and the like, who have to use it for wealth and the like, and who hold Kali ji as their ishta — rather than doing a separate sadhana for Lakshmi ji, they should use the Kali Panchban itself. Asked about the Dwadashi puja, he says he has told the whole of it; do it at the evening time. And to Anil Sonara ji: if the names of fifteen mantras are there, then the sixteenth cannot be given to you. Understand this too. The sixteen cannot be given to you. In Shri Vidya too there are sixteen, but expressly nobody will ever give the sixteenth; everyone will give only fifteen.

I have done small anushthans for years and the mantra is memorised — what now?

Absolutely — all these things are never going to go from you, he says. If you do the initial sadhana of Bhagavati Pitambara, then do that one; if you are diksha-holding, do it accordingly. You may do the stotra and the satnamavali. There is Aghor Shabar, you may do that. There is a kavach, the Baglamukhi tantra kavach of the Rudrayamala — you may do that.

Shri Raj Shodh had been doing japa for many years, had done small anushthans as he advises, and now it has become memorised of itself, has come into remembrance — asked about success, the speaker says: absolutely, all these things are never going to go from you like that. If you do the initial sadhana of Bhagavati Pitambara, then you will do that one. If you are diksha-holding, then do it according to that. You may do the stotra and the satnamavali. There is Aghor Shabar — you may do that. There is a kavach, the Baglamukhi tantra kavach of the Rudramal — you may do that.

On which day should the Hanuman Chalisa be perfected, and at what time should a five-day laghu anushthan be done?

Do it on the day of Chaturdashi, on the Saturday, he says. Asked at what time each day it would be proper to do a five-day laghu anushthan sadhana, he says there is no difficulty about the time, but evening is much better; for the rest, do it according to your work there, according to your office.

On which day of Diwali should the Hanuman Chalisa be perfected, a listener asks. Do it on the day of Chaturdashi, on the day of Saturday, the speaker answers. Asked at what time it would be proper to do a five-day laghu anushthan sadhana each day, he says: there is no difficulty about the time, but evening is much better; for the rest, do it according to your work there, according to your office. Asked whether, if a five-day anushthan is done in the name of the head of the house, the family members have to do it separately, he says: in the name of the head of the house, everyone's will be done — in the sankalp we will give only the name of the head, but the sankalp will be with the family. Asked what is to be done with the sixteen cloves after they are offered to Mata Kali, he says they are not to be given visarjan — they are to be eaten; afterwards you can eat them as prasad. Laung and elaichi can be eaten. Asked whether the haldi is to be changed daily in the five-day Kuber sthapana vidhi, he says: no, absolutely not, that same one will remain.

Should a one-mouthed lamp be lit for Dharmaraj on Dhanteras?

Told, with a pramana from a Laddu Gopal sevak, that on Dhanteras a one-mouthed deep daan should be done for Dharmaraj and on Chaudas a four-mouthed one for Yamraj, he says: see, on all five days we have been doing and have seen only the four-mouthed one. For the rest, if there is a pramana and you want to do it accordingly, and you are seeing it directly, then you can do it; we will never forbid you on that. But up to today, living in so many regions, in the five days we take out only the four-mouthed one on all five days; we do not take out a one-mouthed one. Yes — if you are speaking for the sake of Dharmaraj, of the Dharmaraj form, then we can accept it; but the mouth we take out only in the Yamraj form, calling it Yam deep daan.

See, on all five days we have been doing and have seen only the four-mouthed one, the speaker says. For the rest, if there is a pramana and you want to do it accordingly, and you are seeing it directly, then you can do it. We will never forbid you on that. But up to today, having lived in so many regions, in the five-day one, on all five days we take out only the four-mouthed one. We do not take out a one-mouthed one. Yes — if you are speaking for the sake of Dharmaraj, if you are speaking of the Dharmaraj form, then we can accept it; but the mouth we take out only in the Yamraj form. For the sake of Yamraj, saying Yam, we take out the Yam deep daan itself. And there are other vidhis of deep daan too, the one done by making a mashal — but that is not possible everywhere. In that way there come to be a great many vidhans.

When should the abhyang oil bath be taken?

Asked when one should bathe after applying abhyang oil, he says they will make a short video tomorrow about how the apamarg stick is to be brought, and how, after applying til oil on the body, the prokshan is to be done from the body and then it is to be thrown away. By it, he says, the greatest abhichar and the cutting of tantra happens, and the shanti of the grahas takes place. He says he is noting it down and will put it up tomorrow; two or three videos will come tomorrow, in which this is necessary.

See — bringing the wood of ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home., we will make a video of this in short and put it up tomorrow, the speaker says. How the apamarg stick is to be brought, and how, applying til oil on the body, the prokshan is to be done from the body and then it is to be thrown away. The greatest abhichar, the cutting of tantra, happens by it; the shanti of the grahas happens. He says he is writing this down and will put it up tomorrow. Two or three videos will come tomorrow, in which this is necessary.

Is chaukhat pujan done from inside or outside the house?

Asked whether the chaukhat pujan is to be done from inside the house or standing outside, noting that in many videos it is shown being done from outside but that if one wants Lakshmi ji's footprints on the chaukhat — he answers that the chaukhat pujan you can do from outside and also from inside. What you are speaking of, the tikna of the chaukhat, you can do according to your own way, because a tilak has to be done to every chaukhat. So outside and inside, according to your own way, you can do it.

Chaukhat pujan you can do from outside too and from inside too, the speaker answers. This that you are saying — if we have to speak of the tikna of the Chaukhat, then you can do it according to your own way, because a tilak has to be done to every chaukhat. So outside and inside, according to your own way, you can do it.

Is it right to take a bank loan on Dhanteras?

Aditya ji, if you are taking a loan from a bank, then this is not our income — this is our taking on a debt, he says. So taking on a debt on the day of Dhanteras would, in his view, not be fitting; because on this day we want the attainment of Lakshmi, something with stability, whereas we are taking a debt which has then to be repaid, and with interest too. What we take increases on the day of Dhanteras, so this is a debt, and the debt will increase. In his view you should not take it on the day of Dhanteras: either take it earlier, or take it after the five-day festival of Diwali — or, if there is some such issue that there is a possibility of cancellation later, then he will not say so.

Aditya ji, if you are taking a loan from the bank, then this is not our income; this is our taking on a debt, the speaker says. So taking on a debt on the day of Dhanteras, in his view, would not be fitting. Because on this day we want the attainment of Lakshmi, something that has stability — whereas we are taking a debt, which then has to be repaid, and with interest too. What we take will increase on the day of Dhanteras, will it not; so this is a debt we are taking, and the debt will increase. So in his view you should not take it on the day of Dhanteras. Either take it earlier, or take it after the five-day festival of Diwali. Or, if there is some such issue that there is a possibility of it being cancelled later, then we will not say so. But even so, if your question is whether it will be right or not, then in his view it will not be fitting.

The Shri Yantra mandal pujan is never given online, and "amuk" there names the enemy, not yourself

On the vidhi of the mandal pujan of the Shri Yantra and the vidhan of its sadhana, he tells Civil Mitra ji that it will never be possible — that online and on video, on the channel, it will simply never be possible. Asked whether one should put one's own name in place of the word "sadhak" in Mahabhairav, he says: in Mahabhairav, in the maximum of places, that is the enemy's name; the uccharan of the enemy's name is to be done there. If you are doing siddhi, then do not take anybody's name there; and in however many places the uccharan of a name is done it is "amuk" — in the maximum of places it is kill amuk, so how will you put your own name there? Putting your own name means you will use the Mahabhairav prayoga upon yourself. Do not make this mistake; for now do the siddhi with "amuk" itself, and when it is used, then in place of amuk the enemy's name is taken.

On the vidhi of the mandal pujan of the Sri Yantra and the vidhan of its sadhana, Civil Mitra ji, it will never be possible — that online and on video, on the channel, it will simply never be possible, the speaker says. Asked whether the Hanuman Chalisa vidhan should be done on Chaudas, he says: do it on Chaudas. Asked whether, when doing panchamrit tarpan, keeping madhu before the vigraha is necessary for bhog: if the vigraha is the one with a khappar, then you have to keep the bhog anyway. That is a separate subject; the subject of tarpan is separate — in tarpan you are doing it to all the shaktis, and the bhog will stay for the sake of Bhagavati. On putting one's own name in place of the word sadhak, in Mahabhairav: in the maximum of places that is the enemy's name. The uccharan of the enemy's name is to be done there. If you are doing siddhi, then do not take anybody's name there; and in however many places the uccharan of a name is done, it is amuk — in the maximum of places it is kill amuk, so how will you put your own name there? Putting your own name means you will use the prayoga of Mahabhairav upon yourself. So this mistake is not to be made. For now do the siddhi with amuk itself; when it is used, then in place of amuk the enemy's name is taken.

When are Dhanvantari and the Ashwini Kumars worshipped?

Asked whether the pujan of Bhagavan Dhanvantari and the Ashwini Kumars happens on Diwali day or daily, he says: Dhanvantari ji's pujan otherwise runs from Trayodashi, when we give them a place — for those who do kalash sthapana, who do kalash sthapana on the day of Dhanteras and do pujan, their avahan happens in the ghat, so their pujan happens daily. But on the day of Dhanteras, the pujan of the Ashwini Kumars and of Bhagavan Dhanvantari should be done, for the sake of arogyata.

Yes — will the pujan of Bhagavan Dhanvantari and the Ashwini Kumars happen on Diwali day, or have to be done daily, a listener asks. He notes that Deependra ji should look once at the message he has already put in the group about which one he wants done, and that there is only one anushthan, of eleven hundred; if materials or tantra vastus are wanted, such as the Mahalakshmi kalash or Yaksharaj Kuber's, then that is a separate subject. Dhanvantari ji's pujan otherwise runs from Trayodashi, when we give them a place — for those who do Kalash sthapana, who do kalash sthapana on the day of Dhanteras and do pujan, their avahan happens in the ghat. So their pujan happens daily. But on the day of Dhanteras, the pujan of the Ashwini Kumars and of Bhagavan Dhanvantari should be done. For the sake of arogyata.

Can a pregnant woman be taken to the Vindhyavasini darbar?

Asked whether one may take a pregnant woman to the Vindhyavasini darbar, since people say one should stay at home in this state, he answers Navin Dubey ji: if the pregnancy has become of more months, then travelling, and going and coming anywhere, is not fitting. We too will not say that you should take such a person along in that state; it is not fitting to go so far from the house, if it is far. He also answers a Durga mantra offered on a Mahakali yantra — absolutely offer it; you can do it on a shivling too, you can do it on both.

Asked whether a Durga ji mantra may be offered on a Mahakali yantra, the speaker says: absolutely offer it. You can do it on a shivling as well. You can do it on both. Asked whether one may take a pregnant woman to the darbar of Vindhyavasini, since people say that in this state one should stay at home, he answers: if the pregnancy has become of more months, then travelling, and going and coming anywhere, is not fitting. We too will not say that you should take such a person along in that state. It is not fitting to go this far from the house, if it is far, Navin Dubey ji.

What is the havan samagri for the Mahabhairav stotra?

For the havan samagri of the Mahabhairav stotra, especially, there is yellow mustard: black til, yellow mustard, black pepper, neem leaves — all these things are kneaded together in mustard oil and then the ahuti is principally offered with it, for the destruction of vichar tantra and for the pleasedness of Mahabhairav. The initial ahuti will be with ghee itself, he says, or it can be given with mustard oil too.

The havan samagri of the Mahabhairav stotra — otherwise, especially, there is yellow mustard, the speaker says. Black til, yellow mustard, black pepper, neem leaves: all these things kneaded together in mustard oil, and then the ahuti is principally given with it. For the destruction of vichar tantra, and for the pleasedness of Mahabhairav. The initial ahuti will be with ghee itself, but — or it can be given with mustard oil too. Asked by someone who has only a silver Ganesh ji whether they may do that one alone, he says: bring Lakshmi ji too; it must have been said that both Lakshmi Ganesh ji. Asked whether japa may be offered upon a yantra in place of the shri vigraha of Bhagavan, he says: yes, you can; taking water in the hand, do the samarpan upon the yantra.

Can an old Lakshmi yantra that is not worshipped daily be used?

Told of a four-year-old Lakshmi ji yantra, with Lakshmi ji seated on a lotus, whose nitya pujan does not happen, he says: if the yantra is fine, not broken or damaged, and there is bhav toward them, then absolutely do the pujan. Asked whether the pujan and anushthan of Batuk Bhairav may be done for the five days, he tells Abhishek ji: absolutely you can.

There is a four-year-old yantra of Lakshmi ji; Lakshmi ji is seated on a lotus; the nitya pujan does not happen, a listener says. If the Yantra is fine, not broken or damaged, and there is bhav toward them, then absolutely do the pujan, the speaker answers. Asked whether the pujan and anushthan of Batuk Bhairav may be done for five days: absolutely you can, Abhishek ji. See — pujan you may do of any devi-devata, sadhana you may do of anyone at all; but the pujan that will happen, as we said, of Bhagavati our gau mata on the day of Gobar Dwadashi — do that one. And on the day of Trayodashi the pujan of Yaksharaj Kuber ji, the pujan of Bhagavan Dhanvantari, the pujan of the Ashwini Kumars, the pujan of Bhagavati Ashtalakshmi — all of them, as told, in that manner and in order, do that much.

Should I install the Mahalakshmi kalash myself or have it done?

If you want to do the sthapana of the Mahalakshmi kalash yourself, then do it; if you want to have it done, then say so, he answers. Do it yourself — we have told the vidhans. If you wish, and if you get all the materials, then do it yourself; that will be better. The last option is that if you do not have them, or if you want it to be done by full vidhan, by rule, then tell us. If you do it yourself your confidence will increase in this, that yes, we did it — your bhav will simply be a different thing. What we do here you will not see, how we are doing it, how much we are doing; we may do ten hours of japa here, but when you do it there, a different bhav will remain, and through the year you will see and do it with strength in that bhav.

If you want to do the sthapana of the Mahalakshmi Kalash yourself, then do it; if you want to have it done, then tell us, the speaker says. Do it yourself — we have told those vidhans. If you wish, and you get all the materials, then do it yourself. It will be good. The last option is that if you do not have them, or if you want it to be done by full vidhan, by rule, then tell us. If you do it yourself, your confidence in this will increase — that yes, we did it. Your bhav will simply be a different thing. What we do here you will not see: how we are doing it, how much we are doing. We may do ten hours of japa here. But when you do it there, a different bhav will remain — that yes, through the year you will see it in that bhav and do it with strength.

What if I simply cannot manage the full vidhi?

But if it is not happening for you, then it is not to be done forcibly, and not half-complete either, he says. That is not to be done; that too we will not say. But make an effort, at least — if not that, then try at least in an ordinary way. In that too bhav is formed. For the rest, what happens through us you see in the videos: when we made such expanded videos merely to give you a demonstration, you can imagine how all those things happen when they actually take place — how much vidhi vidhan there is in it, in what ways it is done.

But if it is not happening for you, then it is not to be done forcibly; and not half-complete either, the speaker says. That too is not to be done. That we will not say either. But make an effort, at least — if not that, then try at least in an ordinary way. In that too bhav is formed. For the rest, what happens through us, all of it you see in the videos: in what manner, now, when we have made such expanded videos merely to give you a demonstration, then when in actuality all those things happen, how they happen — you can imagine. How much vidhi vidhan stays in it, in what and what ways it is done. In pratishtha and in vidhi vidhan there is no deficiency. Whatever vidhi vidhan has been shown live — whether it be the vidhi of murti pratishtha, whether it be of the Mahalakshmi kalash, or the subject connected with the Kalika Yogini sadhana. Now you have to take the decision; or connected with havan — that in what is being given to you, what is being placed before you, how much of my soul goes into it, that yes, let there be welfare of our Sanatani brothers, let there be the uplift of the Sanatani mothers and sisters. This is my bhav. Now at what level you take it is your wish, your inner energy.

What does the amrit kalash story illustrate?

However positive or negative you are is within you, he says. Now let an amrit kalash itself be placed before you, and you say, who knows whether poison is smeared on top of this amrit kalash, we will not drink — that is your wish; your inner negativity can make you do that. He recalls the katha of Brahma ji's three daughters who performed tapasya, and when he manifested, asked wrong boons against each other — that this one become dark so that we may become rich, let it be thus. Brahma ji gave all the boons and went away. The same situation happens here: if Bhagavan manifests, one will not ask for his own uplift but will ask for another's harm.

However positive or negative you are is within you, the speaker says. Now let the amrit kalash itself be kept before you, and you say, who knows whether poison is smeared upon this amrit kalash, we will not drink — then that is your wish, is it not; your inner negativity can have that done. There is that katha we hear, that Brahma ji had three daughters who performed tapasya, and when he manifested they asked wrong boons for one another — that this one become dark so that we become richer than her, let it become so. Brahma ji gave all the boons and went away. So this very situation happens here. Here, if Bhagavan manifests, then one will not ask for his own uplift; he will ask for another's harm, that let this happen to him.

Can sadhana be done without bathing, and can a copper ring replace kusha?

Asked whether, after working in the day, one may do sadhana in the evening without bathing, only washing hands and face, he says: heat the water and bathe. At most, do not wash the hair, if there is a possibility of feeling cold. Asked whether a copper ring can be used in place of kusha, he says you can — you can use a copper ring, and you can use a gold one too.

Asked whether one may work in the day and do sadhana in the evening without bathing, only washing hands and face, the speaker says: heat the water and bathe. At most, do not wash the hair, if there is a possibility of feeling cold. Asked whether a copper ring can be used in place of kusha, he says: you can; you can use a copper ring. You can use a gold one too.

Should dhoop of pigeon droppings be given in the house?

Told of an astrologer who tells a sister to give dhoop of pigeon droppings in the house, and that she gives it with guggul and camphor, he says to Anil ji, without offence: you do so much sadhana-puja, and it is this pigeon dropping that is doing the work of smearing over that sadhana-puja. If tantra is being done, then in a household he explains clearly: this kind of vishtha tantra is used for a house that is empty of human beings — where people have left for two, four or five years, where there is no dhoop-deep even once a year, where the house is closed even at Diwali and Holi, so that when they come again, in that empty house the presence of pret-pishach has formed. To empty such places this is used, and sukar vishtha, mushak vishtha and bidal vishtha are used. Not in a house where the householder is already living and the devi-devatas are already present.

See, in this way — Anil ji, do not take it ill, but you do so much sadhana-puja, the speaker says. And this work of smearing over that sadhana-puja is being done by this very thing, the pigeon's dropping. Look at it right before you. What is the need, he asks. You do the puja of such a form of Bhagavati; in your house the presence of everyone is already there and you know it too. They have only now been given pujan in a good, systematic way; it must be two or three months. That too will take time — such old, old things. But what is all this? Doing this totka. Giving dhoop from a dropping. Which pret-pishach is there, that this needs to be done? If tantra is being done, then in the householder's case we tell you more clearly, he says: the house that is empty of human beings, in which there is no presence of a human being — people leave the house for two, four, five years and go away; there is no dhoop-deep there, not even once a year; even at Diwali and Holi the house is closed, no pujan-path. In that place, when they come again, in that empty house the presence of pret-pishach has formed. To have such places vacated, this kind of vishtha tantra is used, such as the pigeon's dropping. For the destruction of daridrata a prayoga of that kind will be done there, so that it goes. Sukar vishtha is used, mushak vishtha is used; then your bidal vishtha is used. So babu, all these things happen in that place. Here, where a householder is already living, where the devi-devatas are already present, where such good pujan and havan and everything happens — in that place you are giving dhoop of pigeon droppings. What greater foolishness will there be than this? Meaning, the devi-devatas will not now be pleased with guggul, they are being pleased with the pigeon's dung.

Lal Kitab astrologers ruin whole lives, and the fault lies with the adviser

These Lal Kitab astrologers and astrologers like them ruin somebody's whole life, he says — they will have a standing coconut kept, they will have this and that done, they will give the Gayatri, they will do anything at all. And then they are to tell others: babu, you do it wrongly, or you are not explaining it this way. Whom will you go and blame, he asks. If your shraddha is attached through us, through Grihastha Tantra, then you will accept what is told here; their shraddha is attached there. Now this is that person's fault — he should not tell wrong things.

These Lal Kitab astrologers and astrologers like them ruin somebody's whole life, the speaker says. They will have a standing coconut kept, they will have this and that done, they will give the Gayatri, they will do anything at all. And then they are to tell others: babu, you do it wrongly, or you are not explaining it in this way. This is the very state. Whom will you go to blame, he asks. If your shraddha is attached through us, through the medium of Grihastha Tantra, then you will accept what is told here; their shraddha is attached there. Now this is that person's fault, is it not — he should not tell these wrong things. Where is the need of all this?

Can the Kshetrapal nikari be done by itself?

Asked by Umashankar ji, who wants to begin from the initial vidhi from Kartik Shukla Chaturthi and also do the purnahuti and Kshetrapal nikari, how to do only the Kshetrapal nikari, he says: only the Kshetrapal nikari you can absolutely do. It should also be done after the havan. The subject of only the Kshetrapal nikari can absolutely be done just so; they are putting out a separate video on it.

Umashankar ji, only the Kshetrapal nikari you can absolutely do, the speaker says. It should also be done after the havan. The subject of only the Kshetrapal nikari can absolutely be done just so. That we are putting out as a separate video.

Where should someone in Deoghar look for a guru?

Asked by someone living in Deoghar whether there is any guru nearby, he says: go into the Sawar region; in the temples, in the temple of Kali ji and of Bagla Mai, sadhaks each finer than the last are seated. Seeing, becoming acquainted, asking about them, then take diksha. If it seems fitting to you, take it after knowing and testing.

You live in Deoghar; is there any guru nearby, a listener asks. Go into the Sawar region, the speaker says. In the temples — in the temple of Kali ji and of Bagla Mai — sadhaks each finer than the last are seated. Seeing, becoming acquainted, asking about them, then take Diksha. If it seems fitting to you, take it after knowing and testing.

Is the Deoghar Shakti Peeth jagrit?

He answers Abhishek Tomar ji sharply: you say you live in Deoghar and you do not even know whether it is jagrit — what are we to say in this. It is called a hriday peeth of Bhagavati: the spandan of Mai's heart, the chief arteries of the heart, fell there. At Ambaji the heart, and here the arteries of the heart — on account of which Bhagavan had to establish his own atmalinga. This same Baijnath Dham, where in the Mahakal of Shivratri the gathbandhan of these two was first performed, on account of which the whole world takes it that Shiv and Parvati ji were married on Shivratri — whereas the truth is that no marriage happened that day; on that day the gathbandhan of Baijnath Mahadev and Bhagavati Jai Durga was performed. It is a symbol of when Sati abandoned her body.

Is the Shakti Peeth in Deoghar a jagrit Shakti Peeth, brother, a listener asks. Tell me — you are saying that we live in Deoghar, Abhishek Tomar ji, and you do not even know whether it is jagrit or not. Now what are we to say in this, the speaker replies. There is a hriday peeth of Bhagavati; it is said that the spandan of Mai's heart, the chief arteries of the heart, fell there. At Ambaji the heart, and here the arteries of the heart — on account of which Bhagavan had to establish his own atmalinga. This same Baijnath Dham, where in the Mahakal of Shivratri the gathbandhan of these two was first performed, on account of which in the whole world people take it on the day of Shivratri that Shiv and Parvati ji were married — whereas the truth is that on that day no marriage happened. On that day the gathbandhan of Baijnath Mahadev and Bhagavati Jai Durga was performed. When Jagadamba as Sati abandoned her body, this is a symbol of that. So it is present there, and you speak of such a place, whether it is jagrit or not; it is a Jyotirlinga region, and you ask this. Tell me. This is the state, so it is your wish. Can it be that it is not jagrit?

What is Jai Durga's place in tantra?

He says this is the utmost point of our Sanatan — a person living in a Jyotirlinga region asking whether it is jagrit. Go, babu, take darshan. There, in the form of Lakshmi and Durga ji: in the field of tantra, Bhagavati Jai Durga has a very chief place. He points to the Brahm Pishach Prapanch true tantra incident put on the channel and website, in which Jai Durga is described, her mantras are described, and how they were used — it is very fierce. In the Nav Durga pujan done in South India, according to different kalpas, in one kalpa among the nine Durgas one Durga is Jai Durga, and their chief Shakti Peeth is held to be this very one at Baijnath Dham — the shakti Jai Durga and their Bhairav Baijnath.

This is the utmost point of our Sanatan, the speaker says: a person living in a Jyotirlinga region is asking whether it is jagrit. Go, babu, take darshan. There, in the form of Lakshmi and Durga ji — you know that in the field of tantra Bhagavati Jai Durga has a very chief place. Brahm Pishach Prapanch, a true tantra incident, they have put on the channel and on the website; read it. In it there is a description of Jai Durga, a description of her mantras, of how her prayoga was done. It is very fierce. The pujan of Nav Durga that happens in South India: according to different kalpas — which kalpa exactly he does not remember right now — but in it, in one kalpa, among the nine Durgas one Durga is Jai Durga. There, where they do her special pujan, her chief Shakti Peeth has been held to be this very one. Jai Durga herself is held to be so, at Baijnath Dham. The shakti Jai Durga, and their Bhairav, Baijnath.

What should be done with the old clothes of the deities?

When the clothes of Bhagavan become old, what should be done with them, a listener asks. We give them pravah, he says — pravah is the one and only remedy; it also dissolves in water. He also tells Abhishek Tomar ji that he seems very troubled and should message after Diwali so that everything can be talked over, and tells Suman ji to do only one anushthan — either the Sankat Nashan or the Chalisa, one of the two.

When the clothes of Bhagavan become old, what should be done with them, a listener asks. We give them pravah, the speaker says. Pravah is the one and only remedy; it also dissolves in the water. He tells Kartik Prasar ji to say which puja he is doing in which there is no mantra; tells Abhishek Tomar ji that he seems very troubled and should message after Diwali, when everything can be talked over; tells Suman ji to do only one anushthan, either the Sankat Nashan or the Chalisa, one of the two; and answers that the havan of Ganpati ji can be done by the name Dwaresh.

What harm do garlic and onion do in sadhana?

They increase heat, he says: there will be pain in the waist, pain in the stomach, pain in the liver — he notes he said liver pain, not labour pain. So there is difficulty. And the greatest difficulty from garlic and onion is that tamasik vritti certainly increases. The state of swapna dosha increases much more in men. The more heat there is, that much more difficulty; the process of spandan above the Muladhara begins to happen in such a way that a man cannot understand it. So garlic and onion do harm; garlic and onion should be given up.

What harm do garlic and onion do in sadhana, a listener asks. They increase heat, the speaker says. There will be pain in the waist, pain in the stomach, pain in the liver — he adds that he said liver pain, not labour pain, Sadhak Gyan ji. So there is difficulty; and if there is one greatest difficulty from garlic and onion, it is that tamasik vritti certainly, certainly increases. The state of swapna dosha increases much more in men. The more heat there is, that much more difficulty. The process of spandan above the Muladhara begins to happen in such a way that a man cannot understand it. So garlic and onion do harm. Garlic and onion should be given up. And now do not begin saying kaul, shakta and all this, he adds — that if it is kaul then we will eat everything; that is the very thing, is it not: if it is kaul we will drink liquor, if we are shakta we will eat meat, we will do all this. For such lat-khor people he has no answer at all; such people we salute from a distance. What is the reality? For the greed of their own tongue they will eat and drink anything and spoil the name by kaul and shakta. Shodhan and the rest — forget it; those subjects are altogether separate.

Does sutak attach when a sister has a baby?

No, Amit ji, he says: she has had kanyadan done, the panigrahan sanskar happened; she has become the Lakshmi of their house, she has departed from your house. So when her child is born, or when a death happens at their house, its sutak does not attach at your place. But one condition should certainly be accepted, and it does happen: if a young woman is the only child of her parents, her marriage has taken place and she is in her sasural, then her husband bears her whole responsibility, and of his own in-laws too — then that whole rule will have to be observed by all the in-laws' side as well; the entire rule applies here too. Apart from this, if she has brothers and all, then this rule does not apply here.

When a child is born at the sister's house, does sutak attach to us as well, a listener asks. No, Amit ji, the speaker says. Her kanyadan was done, was it not; the panigrahan sanskar happened. She has become the Lakshmi of their house. She has departed from your house. So when her child is born, or when someone's death happens at their house, its Sutak does not attach at your place. Yes — one condition should certainly be accepted, and this does happen. If a young woman is the only child of her mother and father, her marriage has taken place, and she is in her sasural, then her husband bears her whole responsibility, and that of his own father-in-law and mother-in-law too. Then that whole rule will have to be observed by all the in-laws' side here as well; the entire rule applies here too. This is one condition. Apart from this, if she has brothers and all, then this rule does not apply here. Keep this subject in mind. Asked whether the Lakshmi kalash may be done with the Baglamukhi satnam, he says: do it with the Mahalakshmi Ashtak. And on apan vayu at the time of japa — this is the result of garlic and onion, he says; that is just what we were saying. It is not that if we eat garlic and onion today its effect will not happen tomorrow. The vritti of garlic and onion is such; the element of it going into the blood will certainly increase apan vayu. The problem of gastric will certainly happen. And if apan vayu stays in the stomach for a long time, then the nerves seize and grip, and it feels as though a heart attack has come. Or pain will begin here on the left side near the liver. The nerve of the waist will tighten. All these are its side effects. This is the reason it has been forbidden — but for that people make fifty arguments and counter-arguments.

Are the hundred-rupee navratna sets real?

The navratna that come for a hundred rupees are not even that, he says — one does not even come to know whether they are of plastic. Better than that, go to a goldsmith's shop; tell them and they will tell you. If you get even one ratti, or even a ratti and a quarter, that will do, at least; or take uparatna, which you will get for less. But this small dot-shaped thing that comes for a hundred rupees, called navratna — what will come in that? Who will give it? Go and try to buy even so small a diamond and you will come to know. They give it only as a symbol; nothing is in it.

Now it is also not so that, fine, we eat rotis of singhade ka atta, so brother, eat five or ten rotis well fried in ghee, the speaker says. The navratna that come for a hundred rupees are not even that. Whether it is of plastic one does not even come to know. Better than that, go to a goldsmith's shop. Tell them and they will tell you; if you get even one ratti, or a ratti and a quarter, that will do, at least. Or take uparatna — uparatna you will get for less. But this small dot-shaped thing that comes for a hundred rupees, called navratna, what will come in it? Who will give it? You tell me — go and try to buy even so small a diamond and you will come to know. He has given it to you for a hundred rupees; go and see. As a symbol only they give it here; nothing at all is in it. Whether it is even plastic is not known.

Should the family celebrate Diwali when there has been a death?

Told of a death of a maternal uncle's son, on account of which the family is not keeping Diwali and not keeping the festival, he says: then leave it, do not take part in the anushthan this time. In such a way pujan too is happening for the maternal uncle's son, so do not stop the pujan of the devatas in Diwali; do not keep the festival. At least do the deepotsav in an ordinary way — kindle lamps at the chief places for the sake of the devatas. Do not burst crackers, do not decorate the house if it is very much a festival matter for you; but the pujan should not be abandoned, the pujan of Diwali too. Do the pujan of Diwali. The anushthan you may do in your own house. His own view is that this time you people should just leave it, if you are observing the rule to that extent.

Gurugaming ji, no, the speaker says — the death of the maternal uncle's son. You are not keeping Diwali, you are not keeping the festival on account of that death — then leave it, do not take part in the anushthan this time. In such a way, pujan too is happening for the maternal uncle's son. So in Diwali do not stop the pujan of the devatas; do not keep the festival. At least do the deepotsav in an ordinary way. Kindle lamps for the sake of the devatas at the chief places. Do not burst crackers; do not decorate the house, if it is very much a festival matter for you — do not keep that. But the pujan should not be abandoned, of Diwali too. Do the pujan of Diwali. The anushthan you may do in your own house. What is his decision — in his view, this time you people should just leave it, if you are observing the rule to that extent.

Do ghee and honey in equal measure act as poison?

Told that it is written in the Ayurveda granthas that ghee and honey mixed in equal measure act as poison, he says: but the ghee and honey are not being made to drink, nor being drunk. If you go by the quantity, then it is simply not possible for everyone to keep the rule of quantity.

It is written in the Ayurveda granthas that mixing ghee and honey in equal measure makes them act as poison, a listener says. But the ghee and honey are not being made to drink, nor being drunk, the speaker answers. If you go by the quantity, then keeping the rule of quantity is simply not possible for everyone.

Should ants at home be fed sugar, and can a wild rat be kept?

Mishri and sugar and all this are not to be given to ants in the house, he says — this is given away from the house. If ants come out in great numbers in the house, then atta is put there and they eat and go away; that is all it is. But if you give them sweet now, they will hardly go away. Asked about keeping a wild rat in the house, he asks in what place they have heard of rearing a rat — has anyone heard anywhere that a rat was reared, leaving aside our pauranik villains, leaving aside the rakshasas? For rearing we have heard of gau palan; you must have heard and read of the rearing of buffaloes, of mahish, the rearing of mahishi. These are somehow the creatures that come to our use, on account of which the whole society stands. The swan is not reared; it is nourished, outside the door of the house. But of rearing a rat he has not heard anywhere.

Mishri, sugar and all this are not to be given to ants in the house, the speaker says. This is given away from the house. If ants come out in great numbers in the house, then atta is put there and they eat and go away; that is only how much it is. But if you give them sweet now, will they ever go? Asked about keeping a wild rat, with hair standing up, in the house: tell me, in what place have you heard of rearing a rat, he asks. Has anyone heard anywhere that a rat was reared? Leaving aside our pauranik villains, leaving aside the rakshasas. For rearing we have heard of gau palan. The rearing of buffaloes, of mahish, the rearing of mahishi — that you must have heard and read of. These are somehow the creatures that come to our use, on account of which the whole of society stands. The swan is not reared; its nourishment is done, outside the door of the house. But of rearing a rat we have not heard anywhere.

Which ahutis come first in a nitya havan, and what about ants in the house?

In a nitya havan, the very first is the ahuti of the Agni devata, and the ahuti of the navgrahas — these are necessary. And the panchdev, principally, their ahuti should be given. And if you do it with the Gayatri, then the ahuti of the Gayatri will happen right at the beginning, remaining silent. To Arvind Kumar Yadav ji, on what to do for the bavali, he says it is to be done on the day of Govatsa Dwadashi and that he told the whole vidhi vidhan at the beginning of this same live — listen to it from the start.

In a nitya havan, first of all is the ahuti of the Agni devata, and the ahuti of the navgrahas; these are necessary, the speaker says. And the panchdev who are, principally, their ahuti should be given. And if you do it with the Gayatri, then the ahuti of the Gayatri will happen right at the beginning, remaining silent. To Arvind Kumar Yadav ji, on the question of what to do about the bavali: it is to be done on the day of Govatsa Dwadashi itself, and what is to be done, the whole vidhi vidhan, we have told in this very live at the beginning; listen to it from the start. On ants: the staying of ants is not a matter of bad or good, he says. Now, much is held about it in the house. But the presence of a black ant or a red ant, at home or anywhere — one greatest difficulty is that within it too there is a jeevatma, and when will it come under the foot and die. So a dosha indirectly attaches to us; although one will not count it a dosha, even so jeev hatya is happening. Therefore one should make an effort that their presence not be there; the effort to remove them is proper, so that it may not happen.