The Householder's Devi Tantra in Navratri — the Kramagat Ladder, the Saptashati, and the Four Veers

Can everyone take up the paid Dasha Mahavidya certification courses?

That everyone cannot do this thing. These very things have been made into the tantra and Dasha Mahavidya courses that run nowadays; but these Mahavidya courses simply cannot be done by everybody. If you want to get all these things, you may study — see what is available there. On his own side there are no courses: this is for everyone, according to adhikar, according to how much capability is in you and how much you can take.

These very things have been made into courses — the tantra and ten Mahavidya courses that run nowadays. Come, the speaker says: everyone cannot do this thing. These Mahavidyas courses simply cannot be done by everybody. So if you want to obtain all these things, you can study; see what is available there. Courses are running. On our own side there are no courses. This is for everyone, according to adhikar — how much capability is in you, and how much you are able to take. Those people who, joining with reality, giving time in the correct manner, with discipline, without any pretence and hypocrisy, increasing their bodily capability and obtaining capacity from Bhagavati and from their own aradhya, are advancing on this path — they have the understanding of what they are obtaining, in material life as well as in spiritual life. As for anyone else getting a course conducted and giving you a certificate that you are a certified ten Mahavidya sadhak — that is a different matter altogether. Nowadays certified Mahavidya sadhaks have also arrived, who are receiving a certificate. It is a wonderful subject, the speaker says; we do not even have the capacity to certify anyone, nor can we do such a thing. So perform sadhana wherever you consider it proper, in whatever manner.

How does entry into the shakti kshetra begin?

The main subject, the speaker says, is that for those who have been doing sadhanas for a long time, if they wish to enter the shakti kshetra, the beginning is always from kramagat sadhana.

The main subject: that those who have been performing sadhanas for a long time, if they should wish to make entry into the shakti kshetra — then the beginning is always, always from kramagat sadhana.

Who may take up the Beejakshar sadhana published on the channel?

The Beejakshar sadhana of Bhagavati that has been published on the channel can be done by every person who has at the very least performed the Dev Deeksha vidhan. For those who have no guru, the speaker says he has repeated the point in those videos too: those who have no guru, who have taken no deeksha of any kind, and who have performed the Dev Deeksha vidhan and completed four lakh japa of the Ekakshari of Bhagavan Dattatreya.

The Beejakshar sadhana of Bhagavati has been published on the channel. It can be performed by every person who has at the very least performed the Dev Deeksha vidhan. For those who have no guru, the speaker says, in those videos too we have spoken on this subject again and again: those who have no guru, who have taken no deeksha of any kind, and who have performed the Dev Deeksha vidhan and have completed four lakh japa of the Ekakshari of Bhagavan Dattatreya.

What does the Datta Mala Mantra purashcharan accomplish?

If the purashcharan of the Datta Mala Mantra has been completed, then the grace of the guru mandal has come about, and many bad prarabdhas have been destroyed. The capacity to hold a mantra, which lies in the mantratmak body, in the sukshma sharir, is obtained upon you by the guru mandal's grace — and whatever guru mandals are connected with the past births of the jivatma that is in our body somewhere become joined, their grace joins with you, and you advance in this field taking the help of that energy.

If the purashcharan of the Datta Mala Mantra has been done, then the grace of the Guru Mandala has come about, and many prarabdhas that were there — bad prarabdhas — have been destroyed. And the mantratmak body that there is — the capacity to hold a mantra which is in the Sukshma Sharir — is obtained upon you by the grace of the guru mandal. Whatever guru mandals are connected with the previous births of that jivatma which is in your body and mine, they somewhere become joined; their grace becomes joined with you; and then, taking the help of this energy, you advance in this field.

The Ganpati sadhana, with eleven hundred to eleven thousand paths of the Sankat Nashan Ganesh stotra over two to six months.

The sadhana of Bhagavan Ganpati — in which, if nothing else, you should have done japa of the Sankat Nashan Ganesh stotra for two months or six months, eleven hundred, twenty-one hundred, eleven thousand, as many as possible. Because when you perform Ganpati's sadhana, it is he who will give you that base by which you will be able to preserve the capacity of any mantra within yourself.

Second is that they perform the sadhana of Bhagavan Ganesha — in which, if nothing else, you should have done japa of the Sankat Nashan Stotra, the Sankat Nashan Ganesh stotra, for two months or six months: eleven hundred, twenty-one hundred, eleven thousand, as much as possible. Because when you perform the sadhana of Bhagavan Ganpati, it is he who will give you that base by which you will be able to preserve the capacity of any mantra whatsoever within yourself.

Until Ganpati makes the Muladhara firm a sadhak stays uchchatit and keeps running from his sadhana.

Until he makes your Muladhara firm, you will remain uchchatit. Becoming uchchatit after performing japa of a mantra of some kind, running from the sadhana for one reason or another — this can only be set right by the grace of Bhagavan Ganpati. If you do not perform his sadhana, then that energy and capacity will simply not come into your body, that you should be able to absorb the energy of the sadhanas within yourself and be able to save those punyas with you.

Until he makes your Muladhara firm, you will remain uchchatit. Becoming uchchatit after performing japa of a mantra of some kind, running away from the sadhana for one reason or another — this can be set right only by the grace of Bhagavan Ganpati. If you do not perform his sadhana, then that energy and that capacity will simply not come into your body, by which you might be able to absorb the energy of the sadhanas within yourself and be able to save those punyas with you.

What does the phalashruti of the Sankat Nashan Ganesh stotra say?

That when we complete even eleven hundred paths of the Sankat Nashan Ganpati stotra, or up to eleven thousand, then according to the phalashruti the path of obtaining what we need in worldly life is opened out and it begins to be obtained. Vidyarthi labhate vidya, dhanarthi labhate dhanam, putrarthi labhate putran, moksharthi labhate gatim — whatever is wanted, Bhagavan Ganpati gives, if the path is performed for six months.

So ordinarily, when we complete even eleven thousand paths of the Sankat Nashan Ganpati stotra, or eleven hundred paths, then for one thing, according to the phalashruti, the way to the obtaining of what we need in worldly life is opened out — and it begins to be obtained. Vidyarthi labhate vidya, dhanarthi labhate dhanam, putrarthi labhate putran, moksharthi labhate gatim. Whatever is wanted, Bhagavan Ganpati gives — if the path be performed for six months.

The stotra-satnam of Batuk Bhairav protects the whole body and makes the ten directions open a protective path.

After that, going forward, the stotra-satnam of Batuk Bhairav ji at the least — so that our body is entirely protected, so that the ten directions open a path for us, a protective path, so that whatever energy comes to us as we advance on the sadhana path performs only our welfare and no harm of any kind is done.

After that, going ahead, the stotra-satnam of Batuk Bhairava ji at the very least — so that our body may be protected in a complete way, so that the ten directions may open the path for us, may open a protective path, so that as we advance upon the path of sadhana, whatever energy comes to us should perform only our welfare and no harm of any kind should be done. And so that, when we perform some sadhanatmak process in this atmosphere, protection may be had from the attraction of negative energies that occurs by its spandan, and they may not be able to dominate our body. So that our body may remain always fully protected on the sadhanatmak path — for this there is the upasana of Batuk Bhairav ji.

After Batuk Bhairav come the Panchakshari of Shiva, a stotra-satnam of Bhagavati and her kavach, and only then the Ekakshari.

After that, going further, let there be the Panchakshari of Bhagavan Shiva, the stotra-satnam of Bhagavati, her kavach — whether that be the Kubjika Kavach or the Kamakhya Kavach, or whatever other kavach connected with Bhagavati you perform. Only after performing sadhana this far along does the sadhana of the Ekakshari mantra come, where the shakti is, because we are the root beej.

After that, going ahead, let there be the Panchakshari Mantra of Bhagavan Shiva; let there be the stotra-satnam of Bhagavati; let there be her Kavach — whether that be the Kubjika Kavach, or the Kamakhya Kavach, or whatever other kavach connected with Bhagavati you perform. Only after performing sadhana this far along does the sadhana of the Ekakshari mantra come, where the shakti is, because we are the root beej.

How does the avesh of deva shaktis take place upon the body?

He discusses at length how the avesh of deva shaktis takes place upon the body — how, when we begin japa, the deva shakti graces us and her energy is absorbed by degrees at what level, and when, upon need arising, it also becomes aveshit upon the body, and in which circumstances.

There is a discussion in extended form of how the avesh of deva shaktis takes place upon the body. Very important subjects have been told: in what manner, when we begin to do japa, the deva shakti graces us and her energy is absorbed by degrees at what level; and when, upon need arising, she also becomes aveshit upon the body, and in what circumstances she becomes aveshit. It will not happen by your wishing or mine, that we sit down now and call and she comes — that is a separate subject. And when she comes, or when her avesh takes place, then in reality of what level is it? Will she come in complete form, or is it she who comes, or who — the whole of that has been well examined, as it happens in actuality.

Is this the kind of possession where the head spins?

No. This is not the spinning kind, the speaker says — in it the head does not spin such that one begins to spin, begins to sway, begins to play. That is not this subject; this is not the subject of bhagatvaal. It is mantratmak energy, and how that mantratmak energy will be is what he asks the listener to understand.

This is not the spinning kind, the speaker says. In it the head does not spin, such that one should begin to spin, begin to sway, begin to play. That is not the subject. This is not the subject of Bhagatvaal. What there is, is mantratmak energy. What mantratmak energy will be like — understand this.

How does the dhyana mantra relate to the beej?

The form to be meditated on is the one the dhyana mantra gives. For the Ekakshari mantra of Bhagavati Durga just given, the Beeja Durga Pranava, Bhagavati's dhyana mantra is vidyudama-samaprabham — she whose radiance is like lightning. So when you do japa of the Ekakshari, it is that very form of Bhagavati that is to be meditated upon; and the beej mantra you are reciting is one beej, one small portion, of that vast dhyana form within which all the shaktis are contained.

Whatever mantra it is — as, for instance, the Ekakshari mantra of Bhagavati Durga that has just been given, the Beeja Durga Pranava — in it there is Bhagavati's dhyana mantra: vidyudama-samaprabham. She whose radiance is like unto lightning. So when you do japa of the Ekakshari, it is that very form of Bhagavati that is to be meditated upon, according to the whole dhyana mantra. We will put it up in Hindi as well, the speaker says, so that meditating on it is easy for you. And in the form that has been told in it: when you perform japa of the mantra, then that mantra which is the beeja, the beej mantra, is one beej of that very vast dhyana form, a small portion of it — within which all the shaktis are contained. It is that beej that you are now absorbing within yourself.

What do the viniyoga and nyasa of a mantra accomplish?

By doing the viniyoga and its nyasa, absorbing that entire shakti into your body, you yourself are becoming shaktimay — and it is then, meditating on her, that you are performing her puja and her japa. When you go as far as this process and it begins to happen again and again, then understand that the energy settles by degrees into your sukshma sharir, and once you have completed japa up to four lakh, it becomes stable.

Having performed the Viniyoga and having done its Nyasa, absorbing that entire shakti into your body, you are yourself becoming shaktimay. It is then, meditating upon her, that you are performing her puja. You are performing her japa. So when you go as far as this process, and when this begins to happen again and again, then understand that the energy settles by degrees into your sukshma sharir — and when you have completed japa up to four lakh, it becomes stable.

What makes the stored energy of japa decay?

After that its decay does not happen without dushkarma — that karma filled with wickedness by which your punyas decay. As long as you do not commit such a misdeed with the body, those punyas will not decay. Remove the matter of thinking with the mind: thinking with the mind is purified when you do nama japa, and is purified by the mere remembrance of Bhagavati Ganga. But if you have thought so far that the thought entered your action and you began to do it that way, then this four lakh of japa will decay, and avesh cannot then happen upon you.

After that its decay does not happen without dushkarma. The meaning of dushkarma is that karma filled with wickedness by which your punyas should decay. As long as you do not perform such a misdeed with the body, those punyas will not decay. Remove the matter of thinking with the mind. Thinking with the mind — when you do nama japa and the rest, its purification will happen. By the mere remembrance of Bhagavati Ganga its purification will happen. But if you have thought so far that that very thing came into your action, that you began to do it in that way, then this four lakh of japa will decay. Then avesh cannot happen upon you.

A sadhak who cannot tell bhram from yathartha becomes frightened when the avesh of energies begins.

Because as you advance by degrees in the field of sadhana, the avesh of energies happens; and when you do not understand it, a sadhak often becomes frightened — sadhikas become frightened quickly. Learn to make the difference between delusion and reality: many times where there is nothing, you take it that there is a great deal and go on running after bhoot, pret and pishach; and many times where the energy is really present and is doing its grace, you give it no importance, and by your ignorance that thing departs.

Listen to that subject a little, the speaker says, and it will work for you — because when you begin to advance by degrees in the field of sadhana, the avesh of energies takes place. When you do not understand this, then many times the sadhak becomes frightened; sadhikas become frightened quickly. Learn to make the difference between delusion and reality. Many times, where there is nothing at all, you take it that there is a great deal, and on account of that delusion you go on running after Bhoot Badha, Preta and Pishach. And many times, where in actual fact the energies are present and are also doing their grace, you give them no importance, and on account of your ignorance that thing departs. So know this subject a little — here it becomes necessary, this matter becomes important.

What is the first thing to do in Navratri?

The very first thing is that the Shri Durga Saptashati is the base of shakti sadhana. The Sahasrakshari mantra — the thousand and eight beej mantras, of which you are now going to do one beej — is the Sahasrakshari mala mantra of Bhagavati Chandika, in which those 1008 beejas are contained together in one lay; and that is the original Saptashati.

Which of them you have chosen and selected depends upon you, the speaker says; we will try and repeat some of these things again. The very first thing: that the Shri Durga Saptashati is the base of shakti sadhana. The Sahasrakshari mantra that there is — the 1008 beej mantras, of which you are now going to do one beej — the inclusion of 1008 beejas of that kind, together in one lay, is the Sahasrakshari Mala Mantra of Bhagavati Chandika. That is the original Saptashati.

How did the Sahasrakshari become seven hundred shlokas?

By Bhagavati's order, each beej of that very mantra was separated out one by one and a shloka was made of it — which in course of time is contained in seven hundred shlokas alone, and which we know in the present time, in this Kali kaal, by the name of Shri Durga Saptashati. This is why in shakti sadhana it becomes an extremely necessary and important tantratmak granth, and the most fierce tantra in itself.

By the order of Bhagavati, each beej of those very ones was separated out one by one and a shloka was made of it — which in course of time is contained in seven hundred shlokas alone, and which we know in the present time, in this Kali kaal, by the name of Shri Durga Saptashati. This is why, in shakti sadhana, it becomes an extremely necessary and important tantratmak granth. In itself it becomes the most fierce tantra of all. If a sadhak of shakti is not performing the path of the Shri Durga Saptashati, then what sort of sadhak is he. So the very first thing is that in the time of Navratri you should certainly perform the path of the Shri Durga Saptashati.

What if you cannot pronounce Sanskrit?

Then do it in Hindi. The whole vidhi-vidhan is published on the channel; but if you do not know how to pronounce Sanskrit, if you do not read it, learn to do it in Hindi. And do not attempt any vidhi-vidhan — at the very least perform the path of the Kavach, Argala and Keelak in Hindi, and if you can do the whole thirteen adhyayas daily then do so, and do the path of the three Rahasyas. Do that much.

How will you do it? In this the matter is straightforward: the whole vidhi-vidhan is published on the channel. But if you do not know how to make the Sanskrit pronunciation, if you do not read it — do it in Hindi. Learn to do it in Hindi. And do not perform any vidhi-vidhan. At the very least, having performed the path of the Durga Kavach, the Argala Stotra and the Keelak in Hindi, if you can do the whole thirteen adhyayas daily, then do so. Perform the path of the three Rahasya Traya. Do that much.

Should the Navarna mantra be done alongside?

No. Do not do japa of the Navarna mantra. If you do not know it, if you do not know of it, if to this day you have not held a mala — do not do it. Remembering Bhagavati, do only this much. It will not be fruitless.

Do not do japa of the Navarna Mantra. If you do not know how, if you do not know of it, if to this day you have not held a Mala — do not do it. Remembering Bhagavati, do only this much. It will not be fruitless.

What does nine Hindi readings in one Navratri give you?

You are not doing the path in Sanskrit, you are doing it in Hindi — so if in even one Navratri you complete the full path of the Durga Saptashati nine times in Hindi, you will get the habit of sitting; you will come to know the original subject of the Durga Saptashati; and you will come to know about the rahasyas of Bhagavati.

You are not doing the path in Sanskrit, are you — you are doing it in Hindi. If in even one Navratri you complete the whole path of the Durga Saptashati nine times over in Hindi: You will get the habit of sitting. You will come to know the original subject of the Durga Saptashati. You will come to know about the rahasyas of Bhagavati.

The three charitras of Mahakali, Mahalakshmi and Mahasaraswati, their three different rishis, and where Bhagavati manifests in each.

What the three charitras of Mahakali, Mahalakshmi and Mahasaraswati are like; how the rishis of the three come to be different from one another; at which points Bhagavati is manifesting and how the devatas are offering stuti; what would be obtained if these chief stutis were performed independently; what is to be obtained from the path of the Kavach; and what is going to happen from the path of the Argala and Keelak.

What are you going to come to know? You are going to come to know what the three charitras of these three — Mahakali, Mahalakshmi, Mahasaraswati — are like. How the rishis of the three are coming to be different from one another. At what points Bhagavati is manifesting, and how the devatas are offering stuti. What would be obtained if we were to perform these chief stutis independently. What is to be obtained from performing the path of the Kavach. What is going to happen from performing the path of the Argala and Keelak.

Bhagavati sows a seed in the mind by which the reader becomes, in course of time, a very good Devi sadhak.

Bhagavati will somewhere sow such a seed in your mind that in course of time you will become a very good Devi sadhak — you will certainly become one.

Somewhere in your mind Bhagavati will sow such a seed that in course of time you will become a very good Devi sadhak. You will certainly become one.

What is wrong with waiting until Sanskrit comes?

If you do not do it, if you think that we shall begin this once Sanskrit comes, then at that time you will not have the habit of sitting. And if you are reading Sanskrit but do not know its tika — that is, its bhavartha, its shabdartha and so on — then your bhav is wasted. You will do the path in lay, but you do not even know what its meaning is, because those who do not know Sanskrit fully, who have only learnt to read and to memorise, have no idea what the shloka means.

But if you do not do it, if you think that when Sanskrit comes then we shall begin this, then at that time you will not have the habit of sitting. If you are reading Sanskrit and do not know its tika — that is, do not know its bhavartha, its shabdartha and so on — then your bhav is wasted. You will do the path in lay, but you have no idea at all what its meaning is; because those to whom Sanskrit does not fully come, who will only learn to read and to memorise, what do they know of the shloka's meaning.

What does the Hindi path lead to eventually?

If you have now done its path nine times in Hindi, and go on doing the path in Hindi every Navratri until Sanskrit comes — then on the day Sanskrit begins to come to you by degrees, first, pronunciation in Sanskrit will come to you easily; and second, you will already know what the shloka's meaning is, and only then is this fruit going to reach you.

But if you have now done its path nine times in Hindi, and until Sanskrit is not coming you go on doing the path in Hindi every Navratri, go on doing it — Then on the day Sanskrit begins by degrees to come to you: first, pronunciation in Sanskrit will come to you easily. Second, you will already know what the shloka's meaning is — and only then is this fruit also going to reach you. Now you cannot go into a gurukul and learn, the speaker says; that time of yours is not there. But if you learn in this manner, it is going to be extremely beneficial for you.

Who may do this Hindi path?

Whether you are a woman or a man, perform the path in Hindi according to your own adhikar. Your bhav will attach at the Shri feet of Jagadamba. This, the speaker says, has become the root of the matter.

Therefore, whether you are a woman or a man, according to your own AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner., perform the path in Hindi. The bhav that is yours will attach at the Shri feet of Jagadamba. This has become the root of it.

The nine days of Navratri are special because the Nava Durga forms answer the affliction of the nava grahas for those who have no kundali.

The whole subject of Bhagavati's Nava Durga forms, which is repeated every Navratri: you are afflicted by the nava grahas, which graha is where, nobody has their kundali. So these nine days of Navratri become extremely special. There is a video on the channel in which the whole subject connected with Bhagavati's nine Durgas, the nine grahas, and the mothers of the nine grahas has been told; do that anushthan in the night hours if you wish.

The second thing is the whole subject of Bhagavati's Navadurga forms. We repeat this subject every Navratri too, the speaker says: that you are afflicted by the Navagraha, which graha is where, nobody has their own kundali. So these nine days of Navratri become extremely special. There is a video on the channel in which the whole subject connected with Bhagavati's nine Durgas, the nine grahas, and the mothers of the nine grahas has been told. Do that anushthan in the night hours, if you have the wish for it. And there are other options too; if you should want to do this, then do this also.

One entering the field of sadhana needs the pleasure of the pitrs, of the kula shakti, and of the lagnesh and the eighth bhava.

Because for those who genuinely have to go into the field of sadhana, the pleasure of their pitrs, the pleasure of the kula's shakti, and — according to the lagna kundali — the pleasure of their lagnesh, panchamesh and navamesh are wanted; and if you particularly want to enter into tantra sadhana, whether it be jyotish or tantra, what the state of the eighth bhava is, and the full grace of these.

Those who are new sadhaks especially — because for those who have genuinely to go into the field of sadhana — for them there is the pleasure of their own Pitrs, the pleasure of the Kul Shakti, and according to the lagna kundali, the pleasure of your lagnesh, panchamesh and navamesh. And if you particularly want to get into tantra sadhana, whether it be jyotish or whether it be tantra, then what the position of the eighth bhava is, and the complete grace of these.

Bhagavati stands in the nava-graha form, and the grahas have an adhikar of their own that cannot be skipped.

Because taken all together, where will you do them separately? The grace of the nine grahas is necessary. Bhagavati is there in the nava-graha form; they too have their adhikar, and you cannot skip them. So the speaker says: perform once at least in your life, in one Navratri, the samyak sadhana of the nava grahas, the Nava Durgas, and the mothers of the nava grahas. A great deal will become easy for you.

So taking it all together, brother, where will you do them separately? The grace of the nine grahas is necessary. Bhagavati is there in the nava-graha form; they too have their adhikar, and you cannot skip them. So we would say, the speaker adds, that the samyak sadhana of the Navagraha, the Nava Durgas, and the mothers of the nava grahas — perform it at least once in your life, in one Navratri. A great deal will become easy for you. Sadhana performed in Navratri is such as to grant the fruit of very great purashcharans. Bhagavati is arriving upon the elephant this time, so she will grace more still; she is arriving with pleasure.

What if a person is caught in a severe obstruction?

The speaker names the condition plainly: an obstruction connected with money such that no way is understood, and you are weeping, tears of blood coming from your eyes; the people of your house and family not cooperating; struggling very badly with a calamity; a fierce abhichar of an enemy running upon you; being caught in some conspiracy; being trapped in some false lawsuit.

After this comes the next subject: if you are trapped and stuck in a very terrible obstruction, brother. If there is such an obstruction connected with money that no way is understood at all — you are weeping, tears of blood are coming from your eyes. The people of your house and family are not cooperating. You are struggling very badly with a calamity. A fierce Abhichara of an enemy is running upon you; you have got caught in some conspiracy; you have been trapped in some false lawsuit. If such a state has come about and stands there.

At least 108 paths of the Durga 32 Namavali daily, begun between six in the evening and ten at night.

At least 108 paths of the 32 Namavali of Bhagavati Durga daily, between the sandhya time and the night time. Begin between six in the evening and ten at night, however long it takes for 108 paths to be completed. And after the 108 paths are complete, keep nine cloves upon camphor and offer them to Bhagavati in the form of bali.

If you are caught in such a terrible circumstance, then you should perform at least 108 paths daily of the Durga 32 Names of Bhagavati Durga, between the sandhya time and the night time. Begin between six o'clock in the evening and ten o'clock at night, for however long it takes until 108 paths are completed. And after the 108 paths are completed, keep nine cloves upon camphor and offer them to Bhagavati in the form of Bali.

The path is kept up to the night of Navami, whether or not the Navratri vrat is kept.

You will have to do this up to the night of Navami. If you keep the Navratri vrat it will happen very easily; and if you do not keep the vrat, then you can do the path morning, evening or night according to your own convenience.

You will have to do this up to the night of Navami. If you keep the Navratri vrat, then it will happen very easily. If you do not keep the vrat, then according to your own convenience you can do the path in the morning, in the evening, or at night.

What if the affliction is a group of enemies and you hope for justice?

If you are very greatly afflicted by a group of enemies and you keep the hope of justice, then you can take the refuge either of the 32 Namavali or of the Ashtottar Shatnam of Bhagavati Baglamukhi. If you are doing Baglamukhi's, there is one further thing that can be done — and first of all, when you do japa of Bhagavati, a yellow cloth and a yellow asan must certainly be there. That is necessary.

If you are very greatly afflicted by a group of enemies, if you keep the hope of justice, then either the 32 Namavali, or you can also take the refuge of the Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count. of Bhagavati Baglamukhi. In the Ashtottar Shatnam you can do one further work as well, if you are doing Bhagavati Baglamukhi's. In this, whenever you do japa of Bhagavati, first of all a yellow cloth and a yellow asan must certainly be there. This is necessary.

What separate lamp is kept for Bhagavati Pitambara?

When you perform the path of the Ashtottar Shatnam, it is not merely a path — the asan is laid, the dhoop and deep are kindled, and you are doing japa seated before the lamp. Beyond that, for Bhagavati Pitambara keep one separate lamp for as long as you do the path, in which haridra must certainly have been put; and in Navratri let it be a lamp of ghee.

Second: when you perform the path of the Ashtottar Shatnam, then what happens is not merely a path — the asan has been laid, your dhoop and deep have been kindled, and you are doing japa seated before the lamp and so on. For Bhagavati Pitambara, for as long as you will do the path, keep one separate lamp, in which haridra must certainly have been put — and in Navratri let it be a lamp of ghrita.

How are yellow flowers used in the Baglamukhi Ashtottar Shatnam path?

When you do japa of Bhagavati Pitambara — if you are going to do 108 paths of the Ashtottar Shatnam — then keep at least eleven yellow flowers beside you. And having performed the Ashtottar Shatnam path eleven times, or ten times, upon each flower, offer it on the kalash, or on Bhagavati's vigraha, wherever you wish.

Second, when you do japa of Bhagavati Pitambara: if you are going to perform 108 paths of the Ashtottar Shatnam, then keep at least eleven yellow flowers beside you. And upon each flower, having performed the Ashtottar Shatnam path eleven times each, or ten times each, offer it upon the kalash, or upon Bhagavati's vigraha — wherever you wish. Your heart will join with her a great deal when you do this; the mind that is yours will be satisfied. And the sankalp that you have taken will also begin to bear fruit very quickly.

What is added to the sandhya bali in a Baglamukhi path?

One further work: if you are doing Bhagavati Pitambara Baglamukhi's, and you are doing her path at the time of sandhya, then in the bali you offer at that sandhya time, mix in a little yellow mustard — yellow mustard, then nine cloves — and kindle it upon camphor.

Along with this there is one more work you should do, the speaker says, if you are doing Bhagavati Pitambara Baglamukhi's. In this, if you are doing her path at the time of sandhya, then in the bali and the rest that you will offer at the sandhya time, mixing in a little yellow mustard — yellow mustard, then nine cloves — kindle it upon the camphor.

Who are the four chief Veers of Bhagavati?

The puja of Batuk Bhairav ji in Navratri is extremely necessary; and chiefly, the speaker says, of Bhagavati's four ganas, the chief Veers — first Bhagavan Shri Ganpati ji, second Bhagavan Shri Batuk Bhairav ji, third Bhagavan Shri Mahavir Hanuman ji, and fourth Bhagavan Shri Narsingh ji. The puja of these four is compulsory.

The puja of Batuk Bhairav ji in Navratri turns out to be extremely necessary. And chiefly this would be said: of Bhagavati's four ganas, the chief Veers — who? First, Bhagavan Shri Ganesha ji. Second, Bhagavan Shri Batuk Bhairava ji. Third, Bhagavan Shri Mahavir Hanuman ji. And fourth, Bhagavan Shri Narasimha ji. The puja of these four is compulsory.

Where is each of the four worshipped?

Bhagavan Ganpati's pujan at your main door, and at the pujan place near the kalash; Bhagavan Shri Batuk Bhairav ji's pujan also near the door, and near Bhagavati; Hanuman ji's pujan near Hanuman ji's dhwaja and near the kalash; and Bhagavan Narsingh's puja on the threshold of the main door of the house, on the dehli, on the chaukhat — and near Bhagavati.

The pujan of Bhagavan Ganpati at your main door, and at the pujan place near the Kalash and so on. The pujan of Bhagavan Shri Batuk Bhairav ji also near the door, and near Bhagavati. Hanuman ji's pujan near Hanuman ji's dhwaja, and near the kalash and so on. And the puja of Bhagavan Narsingh upon the threshold of the main door of the house — on the dehli, on the Chaukhat — and near Bhagavati.

How are the four arranged around Bhagavati?

If Bhagavati is standing and looking towards you, then in the space between you and Bhagavati, Bhagavan Shri Vinayak is seated. On Bhagavati's right side Bhagavan Shri Hanuman ji is seated; on Bhagavati's left side Bhagavan Shri Batuk Bhairav ji is seated; and towards the back part, the rear, Bhagavan Shri Narsingh ji is present. In all four directions the four chief Mahavirs are present.

If Bhagavati is standing and looking towards you, then the space that is between you and Bhagavati — there Bhagavan Shri Vinayak is seated. On Bhagavati's right side, Bhagavan Shri Hanuman ji is seated. On Bhagavati's left side, Bhagavan Shri Batuk Bhairav ji is seated. And towards Bhagavati's back part, the rear, Bhagavan Shri Narsingh ji is present. So in all four directions the four chief Mahavirs are present, and the pleasure of these four is compulsory. If these four should become pleased, then both your laukik and your daivik work begin to succeed as quickly as possible, and mantra siddhi too is obtained with quickness.

Why is the threshold the place for all four?

If you want to do the samyak pujan of all of them in a very particular way, then the pujan of all four will happen on the dehli — because once the kalash sthapana has happened, Bhagavati will be seated within your house, and the mool sthan of these four will at that time remain at the door alone. Having a dehri, having a chaukhat, is extremely necessary; and if you are doing the chaukhat pujan daily in Navratri, then you are satisfying very many shaktis.

If you want to perform the samyak pujan of all of these in a very particular way, then the pujan of all four will happen upon the dehli. Because when the Ghatasthapana has happened, Bhagavati will be seated within your house — and the mool sthan of these four will at that time remain at the door alone. Having a dehri, having a chaukhat, is extremely necessary. If you are performing the chaukhat pujan daily in Navratri, then you are, roughly speaking, satisfying very many shaktis. So this is necessary.

What if a sadhika's period comes during Navratri?

The speaker holds that the restriction is real and asks listeners to accept it rather than commit an offence by being led astray. Those who say on YouTube that nobody can stop a rajaswala woman from performing pujan, that she should do pujan, keep the Navratri vrat and do everything — brother, do it, he answers, but do it with a little of the niti and the niyam.

After this, extremely particular for women, the speaker says: brother, if you cannot do anything, if your period has come in Navratri, if a difficulty has arisen. This matter is true; accept this subject; do not commit an offence by coming under someone's leading astray. Those people who on YouTube, opening their mouths wide, have become very great tantrics and say that no one can stop a rajaswala woman from performing pujan, that she should perform pujan, that she should also keep the vrat in Navratri, that she should do everything — Brother, do it, he says, but do it with a little of the niti and the niyam.

A rajaswala sadhika does not go to the puja place or touch the kalash, and performs no arti or pujan.

One should not go to the pujan place; one should not touch and so on. That you should go at that time and touch the kalash and the rest, perform arti, perform pujan — do not do all this. And if you do, the speaker says, the loss in it is yours alone; what is going to come of his saying it, it is your own wish.

One should not go to the pujan place. One should not touch and so on. This is a wrong matter — that at that time you should go and touch the kalash and the rest, perform arti, perform pujan. Do not do all this. And if you do it, then even so the loss in it is yours alone. What is going to come of our saying it — that is your own wish. If you have to ruin your family, to ruin your child, to ruin your husband, to ruin your maike, then do it with pleasure; what is going from us in it. If you do it, nothing of mine will go in it; if you do not, nothing of mine will go either. So it is your wish.

What accusation was made against the teacher over restricting rajaswala women from puja?

That he forbids it because he is a man. At the time of the recent Chandra grahan, a sadhika who was rajaswala asked about it, although he had written everywhere that nothing is to be done in that state. The reply given was that he is a man, after all, and a man will never want a woman to advance — so by a so-called siddh sadhika he has been put in the category of such a man, who wants that women should not advance and forbids a rajaswala woman from japa in a Chandra grahan for that reason.

But if you are a sadhika who walks by the niti and the niyam, and you know — One sadhika said: that we want that women should not advance, and it is for this reason that we forbid them from performing pujan in the rajaswala state. And when did this subject arise? At the time of the Chandra grahan that had just occurred. One sadhika was rajaswala; she asked. We had written it fully, everywhere, that in the rajaswala state nothing is to be done. Then it was said that he is a man, after all — so a man will never want that a woman should advance. So we have come into the category of such a man, according to what has been said by a so-called siddh sadhika: that we want that women should not advance, and it is for this very reason that we have stopped a woman from japa and the rest when rajaswala in a Chandra grahan. Such elevated ideas people have.

Why does sutak make touching a vigraha forbidden, rather than the devata itself becoming untouchable?

Consider, he says, that nine or ten hours before an eclipse falls, sutak sets in — and in the time of sutak the touching of Shri vigrahas stays forbidden. In the time of sutak the devatas do not become untouchable; the sutak attaches in our body. We do not remain fit; this body of excrement and urine does not remain fit that we should touch a deva vigraha. It is for the sake of our own welfare, because that is a maha-urja endowed with countless tattvas, and if we touch in such a state, we will have the difficulty.

Now consider, the speaker says. Nine hours before, ten hours before the falling of the grahan, the Sutak has set in. In the time of sutak, the touching of Shri vigrahas remains forbidden. In the time of sutak, the devatas do not become untouchable, brother — the sutak attaches in our body. We do not remain fit for it; this body of excrement and urine does not remain fit that we should touch a deva vigraha, that we should touch the devatas. Therefore it is for the sake of our own welfare — because that is a maha-urja endowed with countless tattvas. In such a state, if we touch, then we will have the difficulty.

Why does the sutak reasoning extend to a rajaswala sadhika, and what balances her flow?

In exactly the same manner, he says, after the deva vigraha, women come before men. In the rajaswala state the quantity of countless tattvas within them is the greatest of all; the flow of their energy at that time is entirely unbalanced; and it is only and only Bhagavati Kamakhya who balances it. Women have a connection with the highest shakti of creation.

In exactly the same manner, after the deva vigraha, before men, women come. In the rajaswala state, the quantity of countless tattvas within them is the greatest of all. The flow of their energy that occurs at that time is entirely unbalanced. And it is only and only Bhagavati Kamakhya who balances it. Women have a connection with the highest shakti of creation.

What is the difference at Kamakhya itself?

This, the speaker says, is why we always say to perform the Kamakhya Kavach. If you are at Kamakhya ji, go — nobody will stop you there, and if some wicked person stops you there, say that this is wrong there. But in any other kshetra you cannot touch. There Jagadamba is in that original form of hers, in the form of creation, so the subject there is different; in any other kshetra, if you are touching and somebody is encouraging you, then that person is one who wishes only your destruction.

This is why we always say, the speaker adds, that you should certainly do the Kamakhya Kavach. If you are at Kamakhya ji, go — nobody will stop you there. And if some wicked person stops you there, then there you should say that here this is wrong; there you have no problem at all. But in any other kshetra you cannot touch. There Jagadamba is in that original form of hers, is in the form of creation, so the subject of that place is different. But in another kshetra, if you are touching and somebody is encouraging you, saying no, do it — then that is a person wishing only your destruction.

He is entirely clear about his own subject, and asks where such counsel against a rajaswala woman leads the woman who follows it.

That he is entirely clear about his own subject. If that person is telling someone that Rudransh ji wants that a woman should not advance, and so forbids a rajaswala woman from japa — then she is a woman who wishes your ruin as well, and is dragging his name along with it so that he may be defamed too. If you think that doing japa in the rajaswala state will get you fierce energy, then let whoever said it look for themselves at how their own life is dragging along.

And if that person is saying to someone that no, Rudransh ji wants that a woman should not advance, and it is for this reason that he forbids a rajaswala woman from doing japa, forbids in such a way — then she is such a woman as is wishing that you too should be ruined, and along with it is dragging our name well and truly, so that we may be defamed too. So we are very clear about our own subject, the speaker says. If you think that by doing japa in the rajaswala state you will obtain fierce energy, then let those who have said this look for themselves at how their own life is dragging along. We are saying it publicly, because this has become a big matter now. Put your accusation, but if you put it in this way, then we will speak publicly. Keep it in mind.

What is a rajaswala sadhika actually to do in Navratri?

If you have become rajaswala from the very beginning of Navratri, keep the vrat — you absolutely can keep it — but eat the phalahar well, because at that time the body has need of it. Do not touch the Shri vigraha and so on. Do not go into the room made for the sthapana of the kalash and the pujan. At the time of arti you may stand outside the pujan room and watch the arti, and may sing the arti; but do not touch vessels of any kind, do not take the arti, and do not go near the arti.

In the rajaswala state, if in Navratri and the like you have become rajaswala from the very beginning: Keep the vrat — you can absolutely keep it. But eat the phalahar well, because at that time the body has need of it. Do not touch the Shri vigraha and so on. Do not go into the room that has been made for the sthapana of the kalash and for the pujan. At the time of arti, standing outside the pujan room, you can watch the arti; you can sing the arti. But do not touch any kind of vessel, do not take the arti, do not go near the arti. This you should do for the sake of the welfare of your family.

What if a sadhika becomes rajaswala in the middle of an anushthan?

If you had begun the anushthan and became rajaswala in the middle, then even so complete your vrat. Do not give up keeping the vrat; stay with the phalahar. At that time the only rule will be that you are not to go and not to do anything.

If you had begun the anushthan and became rajaswala in the middle of it, then even so complete your vrat. Do not leave off keeping the vrat. Remain with the phalahari. At that time this alone will be the rule: that you are not to go, and you are not to do anything.

The Kamakhya Kavach is japped on the bed, with no asana, no vessel and no coloured cloth.

The greatest of all, in any state, is the Kamakhya Kavach — the best for mothers, the speaker says. The anushthan you were doing seated on your asan near Bhagavati's kalash, near Bhagavati, do that japa in the rajaswala state seated on your own bed. No vessel is needed, no implement is needed, no asana is needed, the colour of the cloth has no importance. Your body is fully energy-filled: remember Bhagavati Kamakhya and do japa of the Kavach.

The greatest of all is that in any state whatever we always say — brother, for mothers the greatest of all is the Kamakhya Kavach. The anushthan that you were performing seated upon your asan near Bhagavati's kalash, seated close to Bhagavati, and doing japa — in the rajaswala state, do that japa seated upon your own bed. No vessel is needed. No implement is needed. No asana is needed. The colour of the cloth has no importance. Your body is entirely energy-filled. Remember Bhagavati Kamakhya. Do japa of the Kavach — the ten-bhav-vidyatmak Kamakhya Kavach of hers.

How should a sadhika regard it happening in Navratri?

She is not to become agitated. Know, the speaker says, that you have obtained a very great opportunity — that in Navratri you have become rajaswala. Only a little balance is to be kept, and the state of agitation that comes at that time is to be controlled. You are a sadhika; you can do it. This is not within the reach of ordinary people, whose mood swings make the whole house swing — leave them aside; he is speaking about a sadhika.

If it should be in the time of the Navratris, you are not to become agitated. Know that you have obtained a very great opportunity: that in Navratri you have become rajaswala. Only a little balance is to be kept. The state of agitation that comes at that time is to be controlled. You are a sadhika. You can do it. It is not within the reach of ordinary people; ordinary people's mood swings are such that they make the whole house's mood swing. Leave them aside. You are a sadhika. It is of you that we are speaking — of those who consider themselves sadhikas, that we are sadhikas. Then what sort of a sadhika is she who cannot exercise control? She who can balance the entire creation, who can give birth to the entire creation — can she not control herself for four days? There is capability in them, brother: they will control forty other people along with themselves.

In those days the Kamakhya Kavach is for japa alone and never for prayoga, and Bhagavati Kamakhya fulfils the desires.

Only japa. Sit on the bed and do your japa, at night or by day, and then see the fierceness of that Kavach. Do not do prayoga — only do japa, and she will fulfil the desires, being Bhagavati Kamakhya, the goddess of desires. You are not to flail about asking her to fulfil this desire of mine; you are only to keep doing the Kavach.

If these four days, or the five-day span, have come in the middle of Navratri — then for those who are not sadhikas, who have fallen into some contrivance of some kind, who are being led astray, the means are closed off from every side. But you are a Devi upasak; you keep doing continuous japa of the Bhagavati Kamakhya Kavach — so for you this is an opportunity. Sit on the bed. Do your japa. Do it at night, do it by day, and then see the fierceness of that Kavach. Do not do Prayoga. Only do japa. She will fulfil the desires; Bhagavati Kamakhya is the goddess of desires, she will fulfil them. You are not to flail about, saying fulfil this desire of mine. You are only to keep doing the Kavach.

What should a rajaswala sadhika do if an enemy is working tantra against her?

If some enemy is after you and is contriving a great deal of tantra-mantra, and you become rajaswala in the time of Navratri — then simply sit on the bed and do your Kamakhya. That enemy will not even come to know; whatever he was, his whole tantra vidya will be left lying where it is. Be free of anxiety. Depend upon the shakti about whom this is being said; have faith in her, and in no one else.

If some enemy is after you and is contriving a great deal of tantra-mantra, and you should be rajaswala in the time of Navratri — then simply sit upon the bed and do your Kamakhya. That enemy will not even come to know. He was a very great tantric; his whole tantra vidya will be left lying just where it lies. Be free of anxiety. What is being said, the shakti about whom it is being said — become dependent upon her; have faith in her. Do not have it in anyone else.

Why does the teacher discuss this openly instead of keeping it for eligible sadhikas only?

Because those who are Kaul and Shakta sadhaks know that there are subjects which cannot be said publicly — and even on true subjects people make negative comments, which makes a strange situation and spoils the mind, so it is better to tell them to whoever is eligible and authorised. But here that is not possible; he is saying it publicly so that the sadhikas, the mothers who perform sadhana, may obtain the benefit. Whoever wants to say what may say it and carry his sins upon their own head; it makes no difference to him.

This became particular for women, the speaker says. And see, these subjects are known — those who are Kaul and Shakta sadhaks: there is a subject, and many times we go on speaking and then leave off, such subjects as cannot be said publicly. Even on subjects that are true, people make negative comments; a strange sort of situation arises, and seeing it the mind is spoiled. That is why it is not said — better that we should say it to whoever is fit and authorised. But now, with anyone, that talk is not possible for us. So we are saying it publicly, so that the sadhikas who are there, the mothers who perform sadhana, may obtain the benefit. As for the rest, let whoever has something to say say it and carry our sins upon their own heads; it makes no difference to us.

What is the alum and black pepper bundle?

A small thing added to the Kamakhya Kavach for those days. Everyone knows what alum is: if a mother who performs sadhana is rajaswala, take a little black pepper and a little alum, tie them in a red cloth, and keep it beside you on the bed — beside the pillow, not under your head. When you do japa, simply take it in your hand, complete the japa, and put it back. A woman sitting to do sadhana for the first time in her life should not do this.

There is one further thing added into this same Kamakhya Kavach, the speaker says, which would be extremely excellent if you also do it in that time. But telling it does not seem to me proper publicly, so let it be left out — because half the people will go mad at it, that oh, this has become a tantric vidhi. Even so, understand this much. Everybody knows what phitkari is. When a mother who performs sadhana is rajaswala — she who has sat down to do sadhana for the first time in her life, let her not do this. But if you do perform sadhana, then phitkari and kali mirch are two such things that you will keep upon your bed at your side — that is, beside the pillow. They should not come under you, should not come under your head; let them only be at the side. Tie them in a red cloth and keep them: a little black pepper and a little alum. When you do japa, simply take it in your hand and complete the japa, and then put it back again.

What are the causes of repeated miscarriage?

The case where a woman's pregnancy repeatedly falls. The speaker names three causes: that some dosha is present in that family, some matter of the pitrs; that an abhicharik condition has been fixed such that when the woman conceives she will see someone in a dream and the pregnancy will fall; and third, whether there is a medical reason or anything else, that she cannot conceive, or conceives but it does not hold and falls.

If some woman's pregnancy keeps falling again and again. Or as it many times happens, that when the pregnancy holds, something of a certain kind is seen in a dream, and after that the pregnancy falls. Then this is a dosha: that some dosha is present in that family, some matter of the Pitrs is present. And the second is that an abhicharik state has been fixed — that when the woman conceives, then she will see someone in a dream and her pregnancy will fall. Such a state occurs many times. And the third is that, whether something of this be there or not, whether there be a medical reason or whatever else, she is not able to conceive; or if it is happening, conception is happening but it does not hold and falls.

The substance kept abhimantrit through the rajaswala days is tied at the waist on a Dashami tithi.

If the sadhika who does the Kamakhya Kavach has kept this substance abhimantrit during the time she was rajaswala in the middle of Navratri, then only this much is to be done: have it tied at the waist of the woman concerned on a Dashami tithi — whether of Krishna Paksha or of Shukla Paksha, on a Dashami tithi.

In such a state, this — that you, the sadhika who performs the Kamakhya Kavach, at the time she became rajaswala in the middle of Navratri, if she has kept this substance abhimantrit: Then only this much is to be done. Have it tied at the waist of the woman concerned on a Dashami tithi — whether it be of the Krishna Paksha or of the Shukla Paksha, on a Dashami tithi have it tied.

How is the root of the black dhatura brought?

The root of the black dhatura, if it can be had, makes it excellent — but it has its own procedure for bringing. The procedure is that when the Pushya nakshatra falls, one day before the Pushya nakshatra you invite it; and in the nakshatra you are not to look at whether it is Guru Pushya or Ravi Pushya, only that it is one day before the Pushya nakshatra. The next day you go and dig up that root and bring it, and it is kept in this. Then, tied at the waist of the one having the difficulty, the speaker says there is a 99% possibility that the pregnancy will hold — the 1% being Devi's will and your own karmas.

One more thing: if it can be had, then it is very excellent — the root of the black dhatura. But it has its vidhi-vidhan for bringing, all of it. The vidhi for bringing is that when the Pushya Nakshatra falls, one day before it you invite them. And in the nakshatra you are not to look at whether it is Guru Pushya or Ravi Pushya — only one day before the Pushya nakshatra you will invite them. And going the next day, that root is to be dug up and brought, and it is kept in this. And then, when this thing is tied at the waist of the one who is having this difficulty — then there is a 99% possibility that the pregnancy will hold. One per cent is Devi's will and your own karmas.

What kind of woman is this meant for?

The woman in this state, and especially a mother of auspicious thoughts, who does not keep wrong thoughts, who keeps the wish for the welfare of others, who does not keep malice. If such a sadhika has become rajaswala in the time of Navratri and is doing japa of the Kamakhya Kavach — a hundred and eight will comfortably happen in four days if she does a hundred and eight daily; and if she has nothing but time then, since nothing else is to be done, let her take her japa to a thousand, to eleven hundred, in those four days.

The woman who is in this state — especially a mother of auspicious thoughts, who does not keep wrong thoughts, who keeps the wish for the welfare of others, who does not keep malice. If such a sadhika has become rajaswala in the time of Navratri, and she is doing japa of the Kamakhya Kavach: How much japa? In four days a hundred and eight will comfortably be done, if she is doing a hundred and eight daily. Or if she has nothing but time — since at that time nothing else is to be done — then let her take her japa up to a thousand, up to eleven hundred, in those four days.

Where should the Kamakhya Kavach japa be offered afterwards?

Once the whole Navratri is complete, let her go once to Kamakhya ji — Devi gracing her and calling her — or else come to Vindhyachal. Of the two, at least one place: either come to Vindhyachal or go to Bhagavati Kamakhya ji. The third is Mangala Gauri at Gaya ji, one of the eighteen chief Shakti Peeths.

So the japa done in this way, in particular by these sadhikas — when the whole Navratri is complete: Let her go once to Kamakhya ji, Devi gracing her and calling her there. Or else let her come to Vindhyachal. Of the two, at least some one place: either come to Vindhyachal, or go to Bhagavati Kamakhya ji. The third is Mangala Gauri — where? At Gaya ji. One of the eighteen chief Shakti Peeths.

A hundred and eight paths of the Kamakhya Kavach are performed upon a lotus flower and offered on the main vigraha.

Let her go once to one of those three places and there, if possible, perform 108 paths of the Kamakhya Kavach upon a lotus flower, and have it offered upon the main vigraha. For such a Devi sadhika, the speaker says, that Kavach is then for her whole life — Kamakhya herself will be seated there and will do her grace. But the disposition must be as told before: generous by nature, not one who bears malice, not one who deceives; then it will not take her long to become Devi-swarupa, and vak siddhi is obtained very quickly in such a state.

Let her go once to some one place among these three, and there perform at least 108 paths of the Kamakhya Kavach, if it be possible, upon a lotus flower, and have it offered upon the main vigraha. For such a Devi sadhika, that Kavach is then for her whole life — one may say here that Kamakhya herself will be seated there and will bestow her grace. But keep in mind what was said at the outset: what the disposition should be. Generous by nature, not one who bears malice, not one who deceives. Then it will not take her long to become Devi-swarupa. Vak Siddhi is obtained with very great quickness in such a state, if sadhana is performed in this manner.

Why only the Kamakhya Kavach among all these?

Although there are a great many things in this, the speaker says, we are proceeding only with the Bhagavati Kamakhya Kavach, because all of you can do that one. And for all of you, know this — that it is a brahmastra.

Although there are very many things in this, the speaker says, we are proceeding taking only the Bhagavati Kamakhya Kavach, because all of you can do it. And for all of you — brother, know this much: that it is a brahmastra.

What is the procedure at Kamakhya itself?

Either offer it in Bhagavati Kamakhya's garbhagriha: wearing red cloth, seated on a red asan, sit near the Saubhagya Kund with your face towards the south, from where you can see Kamakhya ji's temple. Sitting there, do japa of the Kavach with a lotus flower in your hand. Wrap it in a red cloth and keep it; and if you can go into the garbhagriha that day, then go that same day and offer it — let it fall into the kund at the main peeth in the garbhagriha, let it simply go, and after that drink the water.

Either offer it in the garbhagriha of Bhagavati Kamakhya. Wearing red cloth and the rest, seated upon a red asan, sit near the Saubhagya Kund; your face will be towards the south, from where you will be able to see the temple of Kamakhya ji. Sitting there, do japa of the Kavach, taking a lotus flower in your hand. Wrap it in a red cloth and keep it. If you can go into the garbhagriha that day, if it is possible, then go that very day and offer it. In the garbhagriha, at the main peeth, let it fall into the kund — let it simply go — and after that drink the water.

A curse must never be given, for a capacity equal to the Devi's own word comes within, and the Yoginis answer whoever misuses it.

Only this: never in your life give anyone a curse. A capacity that gives effect equal to the Devi's own word will come within you. And if someone wishes to do this so as to ruin so-and-so afterwards, and goes to do it with that intent, then the Yoginis produce with such a sadhika a state in which she is left fit for nothing. You are not to go for that; you are to go for nishkalyan and for the Devi's grace.

Only this: never in your life give a curse to anyone. A capacity that gives effect equal to the Devi's word will come within you. And if someone should wish, thinking that we will do this and afterwards ruin so-and-so — if she goes to do that, then the Yoginis produce such a state with such a sadhika that she is left fit for nothing. So keep it in mind. You are not to go in order to do this. You are to go for nishkalyan and for the Devi's grace. What you will obtain in material life, and what you will not, we cannot decide, the speaker says. But if you make good use even once of the opportunity that is obtained in this manner, and go in your life — then Bhagavati gives a great deal.

What if she goes to Vindhyachal or Mangala Gauri instead?

If you come to the Vindhya kshetra and there too, having done japa, you offer it at Bhagavati's feet, this grace is obtained. And at Mangala Gauri, where Bhagavati's breast fell, her vaksha fell — at that place too, if you do japa and offer it in the garbhagriha, the same grace is obtained there. Most fiercely of all it is at Kamakhya, since the mool sthan connected with this form is Bhagavati Kamakhya's, so there in the main peeth.

If you come into the Vindhya kshetra, and in the Vindhya kshetra too, having done japa and so on, you offer it at Bhagavati's feet, then this grace is obtained. And at Mangala Gauri, where Bhagavati's breast fell, where the vaksha fell — at that place too, if you do japa and offer it in the garbhagriha, then there too that same grace is obtained. Most fiercely of all, since the mool sthan connected with this form is that of Bhagavati Kamakhya, there in the main peeth.

Are there similar procedures for other Mahavidyas?

Yes — in this same manner there is some vidhi-vidhan for Bhagavati Chhinnamastika and for Tara as well, particular to women sadhikas, to matri sadhikas. But the speaker says it does not seem to him proper to discuss all these things publicly, because people will neither be initiated nor anything, and will straightaway begin doing them, and then difficulty follows. This much of the ordinary kind can be done, but it is only for those sadhikas who can do these things safely and soundly.

Now in this same manner there is also some vidhi-vidhan for Bhagavati Chhinnamastika and for Tara, particular for women sadhikas, for matri sadhikas. But it does not seem to me, the speaker says, that discussing all these things publicly would be proper — because they will neither be initiated nor anything, and will straightaway begin doing them, and then difficulty will arise. So this much of the ordinary sort can be done; but this is only for those sadhikas who can do these things safely and soundly. It is better that mischief-making people should not do it.

A brother, son or husband who creates trouble for such a sadhika is the one harmed the most of all.

That if the brother, son or husband of such a sadhika invites disturbances of some kind, begins to create some kind of trouble, or causes some difficulty — then know that the greatest harm of all is going to reach you yourself. The life of sadhaks of this kind becomes a double-edged sword.

Now with such a sadhika — if her brother, her son, her husband invites disturbances of some kind, if they begin to do some kind of disturbance, or cause some difficulty — then brother, know this: that the greatest harm of all is going to reach you yourself. The life of sadhaks of this kind becomes a double-edged sword.

Why is a strong sadhak's life a double-edged sword?

Because when a person performs fierce sadhana in the tantra kshetra and increases his energy, capacities come to him and deva grace comes about — and then the very first control he has to exercise is over his own anger, or else the ruin of the people around him will happen first. So for such sadhikas it is greatly necessary to keep control over anger: for if they say nothing at all, but merely bring an ill feeling in the mind towards someone, that person's bad days will arrive, and then even she herself cannot stop it.

This is the same thing, the speaker says, that four more videos already uploaded on the Durga Pranava of Bhagavati speak about; people watch only one and do not watch the other three, thinking they are not important. Everything is important; we have not made the videos like a madman. Listen to all four, so that your concept stays clear on what we are to do and how. In those too this subject has been told: that when a person performs fierce sadhana in the tantra kshetra, then his life becomes a double-edged sword — because when he performs sadhana and increases his energy, capacities will come to him, deva grace will come about. Now the very first control he has to exercise is over his own anger; otherwise the ruin of the people around him alone will happen first. So for such sadhikas it is greatly necessary that they keep control over anger. Otherwise, though they say nothing at all, if they merely bring an ill feeling in the mind towards someone, that person's bad days will arrive — and then she herself cannot stop it either.

How should the men of the family conduct themselves?

The men of the family who are in blood relation to such a sadhika — husband, son, brother — should always remain surrendered towards them, keeping the Devi bhav, that you are the Devi herself. The more gracious you remain, the more you will advance twofold a day. And the more you anger them, and if their anger truly awakens, then no shakti in the world, no anushthan, can grant you release from that curse.

And the people of the male sort who are with such sadhikas, whoever is in blood relation with them — whether that be the husband, the son or the brother — they should always remain surrendered, should keep the Devi bhav: that you are the Devi herself. The more gracious you remain, the more you will advance twofold in a day. And the more you anger them, the more you enrage them — and if their anger truly awakens — then no shakti in the world, no anushthan of ours, can grant you release from that curse. Then until their pleasure comes about, nothing will happen; so do not take this risk at all. It is not as though a curse given today will be released by grace tomorrow; it will not happen, you will be stuck. Keep this subject in mind.

Which kavach comes before taking the Ekakshari?

The Kubjika Kavach or the Kamakhya Kavach: perform the anushthan of some one of these two up to at least eleven hundred, and after that bring the Ekakshari beej down into your life. When you obtain a guru, take its deeksha from them again; and if a guru is not obtained, no difficulty of any kind is going to come to you in this either — you will only increase further and further, on the sadhanatmak path as well as in material life.

Now the next subject: when you do the Ekakshari beej of Bhagavati. The Kamakhya Kavach has been discussed because it is very important. The Kubjika Kavach or the Kamakhya Kavach — perform the anushthan of some one of these two kavachs up to at least eleven hundred, and after that bring the Ekakshari beej down into your life. When you obtain some guru, take its deeksha from them again. And if a guru is not obtained, then too no difficulty of any kind is going to come to you in this. You will only increase further and further — on the sadhanatmak path, and in material life too.

Where can the Ekakshari be carried once taken?

Everywhere. Go to do the trikon and let the japa of the Ekakshari beej run in the mind without a mala. Go to Prayag ji and let the japa run; at the time of darshan; go into the Kashi kshetra and let the japa run; go into the Kamakhya kshetra to take the trikon darshan of the Dasha Mahavidyas, and everywhere the japa will keep running.

Go to do the Trikon Parikrama, and let the japa of the Ekakshari beej keep running in the mind, without a mala. Go to Prayag ji, and let the japa of the Ekakshari beej keep running, at the time of darshan and the rest. Go into the Kashi kshetra, and let the japa keep running. Go into the Kamakhya kshetra, to take the trikon darshan of the Dasha Mahavidyas — everywhere the japa will keep running.

What is done at the kunds at Kamakhya?

At Kamakhya ji, at whichever kund among the Dasha Mahavidyas' kunds you can get to do japa with your hand placed in it. In the main Kamakhya kund a minute is practically impossible — only two or four seconds are had; but the other kunds are freer. Dhumavati Ma's kund will be found wholly empty; Ma Bhuvaneshwari's a little empty; Bhagavati Tara's stays entirely empty a great deal of the time.

At Kamakhya ji, in whichever kund among the kunds of the Dasha Mahavidyas you can get to do japa, having put your hand in. In the main Kamakhya kund a minute is, in effect, impossible — only two or four seconds are had. But in the other kunds, as with Dhumavati Ma's kund, you will find it wholly empty. Ma Bhuvaneshwari's you will find a little empty. The other kunds — Bhagavati Tara's stays entirely empty for a great deal of the time.

How long is that japa kept up at a kund?

Go at such another time as there is no crowd, and for as long as you can, put your hand into that kund — this is a written subject as well, according to the Yogini Tantra — so that your body is touching the water, and keep doing japa of the mantra rapidly, without a mala. An hour, two hours, as much as is possible for you. And then see the fierceness.

Go there at such other times as there is no crowd, and for as long as you can there, put your hand into that kund — this too is a written subject, according to the Yogini Tantra — that is, that your body is touching the water. And keep doing japa of the mantra rapidly, without a mala. An hour, two hours, as much as is possible for you. And then see the fierceness.

Why must the kshetra's Bhairav be worshipped before leaving?

Because when energy is obtained at that level, then as you relinquish that kshetra and come out of it, its imbalance begins. So whenever you have gone into any tirtha kshetra and done japa there, you should certainly perform the pujan of that tirtha's Bhairav again at the end, obtain his adesh, and only then leave — so that he keeps with you only as much energy as you can handle, and the rest stays with him, to be obtained whenever you invoke it at need.

When energy is obtained at that level — then, when you relinquish that kshetra, when you come out of that kshetra, at that point its imbalance begins. That is why, whenever you have gone into any tirtha kshetra and completed japa and so on there, you should certainly perform the pujan of that tirtha's Bhairava again at the end, and only then leave, having obtained the adesh and so on — so that he keeps and makes over with you only as much energy as you can handle, and the remaining energy stays with him; and whenever you have need, you invoke it and go on receiving it. This is particular for sadhaks without a guru; those who have a guru of that level of knowledge will be run according to his own way, and that is a different subject.

What is the rule of order at Kamakhya?

The rule of the Kamakhya kshetra is that you take darshan of Umananda Bhairav ji first, and then, ascending the Nilanchal, take darshan of Bhagavati. Umananda Bhairav, then Pandu ji — Pandu, who is Bhagavan Narayana, where the creation began after the slaying of Madhu and Kaitabh — and after that, ascending the Nilanchal, you take darshan of Bhagavati.

Now, having gone into the kshetra of Kamakhya ji: the rule there is that you first take darshan of Umananda Bhairav ji, and then, ascending the Nilanchal, take the darshan of Bhagavati and so on. Umananda Bhairav; then Pandu ji — Pandu, who is Bhagavan Narayana, where, the slaying of Madhu and Kaitabh being done, the creation began. And after that, ascending the Nilanchal, you take darshan of Bhagavati.

What is done on the way out of Kamakhya?

When you have done japa there in this manner, then on the way back you need not go to Umananda Bhairav ji again; but present yourself in the main Kamakhya kshetra near the Saubhagya Kund, make a sankalp in his name, do japa for two, four or five minutes, do japa of his nama mantra, offer flowers into this kund, and make pranam — that, Prabhu, we are now going from this kshetra to our own place; grace us that our japa may stay successful and our life be successful. He will balance it.

When you have performed japa and so on there in this manner, then in the course of going back you need not go again to Umananda Bhairav ji. But, presenting yourself in the main Kamakhya kshetra near the Saubhagya Kund and so on, making a sankalp in his name, doing japa for two minutes, four minutes, five minutes, doing japa of his nama mantra, offering flowers and the rest into this kund, make pranam: That Prabhu, we are now going from this kshetra to our own place. Grace us, that our japa may remain successful, that life may be successful. He will balance it. For ordinary sadhaks, do at least this much certainly.

Who should begin the Ekakshari purashcharan?

Those who understand of themselves that yes, we can do it, we are fit, we are authorised — let them begin its purashcharan. According to the rule, four lakh japa; and the vidhan of prayoga and the rest after the four lakh has all been given on the channel, including the subject of doing prayoga and the upasanhara.

The whole subject of the Ekakshari has been put on the channel. Those who understand of themselves that yes, we can do it, we are fit, we are authorised — let them begin its PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana.. According to the rule, four lakh japa; and after the four lakh, the vidhan of prayoga and the rest — all of that has been given to you on the channel. The subject of performing prayoga is there too; the upasanhara and everything has been told.

Can a prayoga be used directly on a present trouble?

No. To remove the suffering that is in your life, prayoga is not done directly. According to these vidhans, perfect it first, and after that employ it.

So for the suffering that is in your life, a prayoga is not performed directly first, in order to remove it. According to these vidhans, first perfect it. After that, employ it. As for the whole subject of Navratri — how the kalash will be installed, whether it be the subject of havan and the rest or the subject of Kanya Pujan — everything is already published on the channel; and it will be repeated again in more detail in the live tomorrow.

What if the kuldevi is not known?

Asked by a listener who does not know his kuldevi and wants to do her sadhana at a temple in Navratri, and by which stotra: the best will be that if you can do the whole Saptashati path in the proper manner — in Hindi is fine — then do it; otherwise do the path of the Tantrokta Devi Sukta.

A listener asks that he does not know his kuldevi, that he should go to a temple in Navratri and do the kuldevi's sadhana, and by which stotra he should do it. The best will be, the speaker answers, that either, if you can do the whole Saptashati path in the proper manner — in Hindi is fine — then do it. Otherwise do the path of the Tantrokta Devisuktam. Another listener is told, for setting the mind right, to do the anushthan of the 108 names of Bhagavati Pitambara Baglamukhi.

Which oil may be used for deepdaan to the devatas?

Deepdaan of groundnut oil can be done to the devatas. Deepdaan of other oils can be done as well.

Deepdaan of groundnut oil can be done to the devatas. Deepdaan of other oil can be done.

Which Batuk Bhairav yantra should be bought?

A listener asks whether to take the yantra with the Tantrokta mala or the yantra that comes with the Tantrokta murti of Batuk Bhairav ji, the two being separate. One is enough, the speaker answers — the one that comes with the Shri vigraha; that alone is plenty, everything will happen in it, and no separate need will arise. If you want everything separately, and want to do the whole of Batuk Bhairav ji in krama, then you certainly may take them.

A listener asks about the yantra and the Tantrokta mala, and the yantra that comes with the Tantrokta murti of Batuk Bhairav ji, saying the two are separate and both can be taken — which should be taken. If his sadhana is to be done in krama, the speaker answers — that is, if you have to do the whole of Batuk Bhairav ji — then you can certainly take it, if you want everything separately like this. One is enough. That is, you will take the one that is with the Shri vigraha; that itself is plenty. Everything will happen in that. A separate one will not be needed.

When would a separate yantra be needed?

Separately it will be needed when you perform the mantratmak archan, when you perform the avarana pujan — the eighteen-syllable, the twenty-six-syllable, the twenty-syllable of Batuk Bhairav ji. Once your deeksha has happened and the guru ji has simply given the adesh, then either the guru ji will himself make it available to you, or you will then have need of the brihad one; otherwise the peeth yantra is enough.

Separately it will be needed at the point when you perform the mantratmak archan, when you perform the Aavaran Puja — then you will have need of it. The eighteen-syllable, the twenty-six-syllable, the twenty-syllable one of Batuk Bhairav ji. Now when your deeksha has taken place and the guru ji has simply given the adesh, then either the guru ji himself will make it available to you, or you will then have need of the brihad one. Otherwise the peeth yantra is enough.

Does the peeth yantra have to be obtained from the teacher, or can it be made yourself?

No. A video on the peeth yantra has already been put up for everyone. You have no need whatever to obtain the peeth yantra from us, the speaker says — you can have it made yourself. The whole graha and nakshatra has been told: have it made in this nakshatra, it will be written in it, have it made in this manner, install it in this manner. Everything has been told; do it yourself.

And according to me, the speaker says, we have already put out one video on the peeth yantra for everybody. You have no need at all to obtain the peeth yantra from us. You can have it made yourself. The whole graha and nakshatra has been told: have it made in this nakshatra; this will be written in it; have it made in this manner; install it in this manner. Everything has been told. Do it yourself.

Can the nine-day vrat be kept while working away from home?

A listener says he will be at Kashi on Amavasya and will come home at twelve noon on the Navratri, and asks whether he can keep the nine-day vrat. Yes, why can he not, the speaker answers — he absolutely can.

A listener writes that he will be at Kashi on the Amavasya and will come home at twelve o'clock in the day on the Navratri, and asks whether the nine days' vrat can be kept. Yes, why can it not be, the speaker answers. Absolutely, it can be.

What is needed to perform the Dev Deeksha vidhan at Manikarnika Ghat?

You will have to go to the ghat. The temple of Bhagavan Dattatreya is there in any case. And the Dev Deeksha vidhan can be done with the help of the yantra of Bhagavan Dattatreya that you have taken; there is no difficulty in it.

Asked what will have to be done to complete the Dev Deeksha vidhan at Manikarnika Ghat: You will have to go to the ghat. The temple of Bhagavan Dattatreya is there in any case. And the Dev Deeksha vidhan can be done with the help of the yantra of Bhagavan Dattatreya that you have taken; there is no difficulty in it.

If someone's washing splashes you while doing japa at a ghat?

A listener writes from Dakshineshwar that he was doing japa in the Ganga and a man began washing his slipper and his clothes, and the splash of it fell on him. What dosha will attach to you, the speaker answers — it is hardly your offence. The one who did it, the dosha of that will attach to him.

A listener writes about Dakshineshwar: that he was doing japa in Ganga ji and a man began to wash his slipper, began to wash his clothes, and the splash of it fell upon him. What dosha will attach to you, the speaker answers. It is hardly your offence in this. The one who has done it — the dosha of that will attach to him.

What can be done when the hand aches during long japa?

This is exactly what the yoga danda is needed for. If that one is kept out, the people of the household will say one has become a whole baba ji or mata ji — but it has to be kept, because when you do very long japa and the arm does not support you, the yoga danda serves in that too. For one thing, we steady our nadi with it; and the second thing is that this help also comes in it.

Asked whether, if the hand begins to ache while doing japa, the japa mala and gomukhi may be put down and the mantra read without the mala: See, this is exactly what the yoga danda is needed for, the speaker answers. Now if that one is kept, the people of the house and family will say that one has become a whole baba ji, has become a mata ji. But it has to be kept, because when you do very long japa and the arm does not support you, the yoga danda serves in that too. For one thing, we steady the nadi that is ours with it; and the second thing is that this help also comes in it.

May the mala be set down for a while during japa?

As for what the listener has written, that the mala and gomukhi should be put down and japa then done without the mala — for two or four minutes you can do that, there is no difficulty. But with the mala the difficulty is then this: where the bead was left, and how you are to pick it up again.

But as for what you have written — that the mala and gomukhi should be put down below and japa then be done without the mala — for two or four minutes you can do this; there is no difficulty at all. But with the mala it is then the same thing: where the bead was left off, and how you are to pick it up. That will be the difficulty.

What if the back hurts and one cannot sit long?

If you cannot sit for long, then do it only for as long as your capacity is. You are not to force the body.

A listener writes that there is pain in the spine and they cannot sit for very long. If you cannot sit for very long, the speaker answers, then do it only for as long as your capacity is. You are not to force the body. To another, who writes that they wish to become initiated: when a proper guru is obtained by you, certainly become initiated.

Can a shivling be taken to a jyotirlinga kshetra for abhishek?

Asked about taking a shivling to some jyotirlinga kshetra and performing its abhishek there, and what the rules would be: brother, to take the house's shivling into other kshetras and wander about with it is, according to me, not proper. If you are going into that kshetra, then do it there at the shivling and the temple that are present there.

Asked whether a shivling can be taken to some Jyotirlinga kshetra and its abhishek work performed there, and what the rules would be: See, brother, the speaker answers — to take the shivling of the house into other kshetras and wander about with it is, according to me, not proper. If you are going into that kshetra, then do it there, at whichever shivling and temple are present there. To another listener he confirms that fifteen thousand japa of the Jayanti Mangala having been done, the sadhana of Durga can absolutely be taken up.

Can Rudragan sadhana be done at an eclipse not visible in India?

A listener notes there is a Surya grahan on the 21st which will not be seen in India, and asks about Rudragan sadhana. It can absolutely be done, the speaker answers.

A listener notes that there is a Surya grahan on the 21st which will not be seen in India, and asks about Rudragan sadhana. It can absolutely be done, the speaker answers.

Why is water poured after the nirajan?

It is a process of the karmakanda.

Asked why water is poured after the nirajan: it is a process of the karmakanda.

Can sadhana be done in the open at a river ghat at night on Amavasya?

I do not know, brother, what your state is, the speaker answers — but ordinarily it would not be proper to do it.

Asked whether one can sit in the open at a river ghat at night on Amavasya and perform sadhana: I do not know, brother, what your state is, the speaker answers. Ordinarily, doing it would not be proper. Asked whether the one with the vat vriksha, told for the night of Janmashtami, can be begun daily in the Navratris — it absolutely can be.

Can the sixty-four Yogini names be read daily?

The sixty-four Yogini names can absolutely be read every day. And doing 108 paths of the eleventh adhyaya of the Durga Saptashati and offering it for Devi's grace, for the kuldevi's grace, is very good — do it, absolutely. The speaker says a separate video will be made on how it is to be done, and what is to be offered with the particular mantras in it.

A listener asks about a Bhagavati temple five thousand years old where many monkeys come; the speaker says one should do it having made oneself safe from the monkeys, and that he cannot say much on it. The sixty-four Yogini names can absolutely be read every day. And doing 108 paths of the eleventh adhyaya of the Durga Saptashati and offering it for Devi's grace, for the kuldevi's grace, is very good — do it absolutely. A separate video will be made on this too, the speaker says: in what manner it is to be done, and what is to be offered with the particular mantras in it.

How is a sankalp worded for grace in future sadhanas?

Speak that very subject. As, for example: Navratri is coming now, and at present you are performing the upasana of Bhagavan Narayana and doing the path of the Gita. If you want grace in the sadhana you are going to do in future, then say — I am performing today's anushthan for this purpose, that I may obtain the capability for the sadhana that is to be done in the coming Navratri, and that your grace may be obtained.

Asked how to say, in the anushthan sankalp, that in whatever sadhana I do in the future your grace may be obtained: Make this sankalp in this manner, the speaker answers. As for instance: Navratri is coming now, and at present you are performing the upasana of Bhagavan Narayana and doing the path of the Gita. If you want the obtaining of grace in the sadhana that you are going to do in future, then speak this very subject — That for the sadhana which is to be done under the coming Navratri, may capability be obtained by me and may your grace be obtained; for this purpose I am performing today's anushthan. He also confirms that the shlokas of the Shri Devi Bhagavat can absolutely be listened to.

Can pitrs give trouble to a daughter of the house?

Asked whether pitrs can give bodily trouble to a girl of the house as well: yes, absolutely they can. Especially when she is unmarried, a kunwari.

Asked whether the pitrs can give bodily trouble to a girl of the house as well: Yes, absolutely they can. Particularly when she is unmarried, when she is a kunwari. Asked which sadhana of the Mother to do while performing the sadhana of Guru Dattatreya — whether that of Bhagavati Anagha Lakshmi or of Anasuya — and about a mantra of Kali ji as one was told for Durga ji: he says he will make the attempt in future if the guru's adesh is obtained.

Can the Datta Mala Mantra be read before the Dev Deeksha?

Yes. There is no prohibition at all on reading it, nor any prohibition on doing japa of it. Complete the deeksha vidhan; or if you are already initiated from before by some guru ji of your own, then it is extremely excellent.

Asked whether the Datta Mala Mantra may be read before the Dattatreya Dev Deeksha: Yes, it may be read. There is no prohibition at all on reading it. There is no prohibition on doing japa of it either. Complete the deeksha vidhan; or if you are initiated from before by some guru ji of your own, then it is extremely excellent.

What is the permanent solution for a troubling pitr?

Whether the pitr troubles a daughter or a son, the solution is one — that they should be satisfied and contented. Temporary remedies, giving water, doing jeev seva, will stay temporary. If you want it permanently, then either, if you know which pitr it is and know their name, let Narayan Bali be done for them and let their gati happen; or else the Tripindi fourfold, four times, four samvatsaras, and a daily Gita path in the house. Only then will it happen, if you want a permanent solution.

See, the speaker says: whether the pitr troubles the daughter or troubles the son, the solution is one alone — that they should be brought to satiety, to satisfaction. And as much as there is of a temporary remedy — giving water, doing Jeev Seva and so on — that will stay only temporary. If you want it permanently, then either, if it be known which pitr it is, if their name and so on be known, then let Narayana Bali and the rest be done for them, let their gati happen. Or else the Tripindi Shraddha fourfold, four times, four samvatsaras — and a daily path of the Gita in the house. All of these have been told before too. Only then will it happen, if you want a permanent solution.

Why do temporary remedies against a troubling pitr keep failing?

That this is an experiential subject. As far as you take it along tantratmak, so far the pushing to and fro will go on — you catch it from this side, bind it, sift it, shove it off to that side; after two years or a year it slips loose again, comes back again, and the weeping and wailing begins that we had it bound, this was done, that was done. If you wish to stay caught in all this, then keep running to the sokha and the ojha, and it will keep happening. And if you want a solution once and for all, then do this.

Those people who say that it will not happen from this — brother, this is an experiential subject. As much as you take it along tantratmak, just so much the pushing to and fro will go on: from this side you catch it, bind it, sift it, and shove it off to that side; after two years, after a year, it slips loose again, comes again, and then the weeping and wailing starts that we had it bound, this was done, that was done. If you want to stay fallen into all this, then keep running to the Sokha Baba and the ojha; it will keep happening. And if you want a solution once and for always, then do this.

Where should the Dattatreya Dev Deeksha vidhan be completed?

Asked to name one road among Kashi, Vindhyachal and Girnar: do it wherever your wish inclines. Bhagavan Datta has his place everywhere, and everywhere he remains seated endowed with the sixteen kalas.

Asked where to complete the Guru Dattatreya Dev Deeksha vidhan — Kashi, or Vindhyachal, or Girnar — and to name one road: Do it wherever your wish inclines, the speaker answers. Bhagavan Datta has his place everywhere, and everywhere he remains seated endowed with the sixteen kalas.

Is deeksha needed for Baglamukhi's Stotra Satnam?

A listener some years into Shri Vidya deeksha asks about doing 108 paths of Baglamukhi's Stotra Sat daily in this Navratri. If you are initiated then you certainly can, and there is no difficulty in it at all; and even without deeksha you certainly can — in a Stotra Satnam there is no problem.

A listener writes that he has been in the deeksha of Shri Vidya for some years, and asks whether he may do 108 paths daily of the Stotra Sat of Baglamukhi in this Navratri. If you are initiated then you absolutely can do it; there is no difficulty at all. And even without deeksha you can absolutely do it. In a Stotra Satnam there is no problem.

Can japa be done after eating garlic and onion?

Ordinarily japa and the rest should not be done having eaten garlic and onion — that is the first point. Brother, eating garlic and onion will increase the heat in the body and difficulties will arise; for men especially, difficulties of a different kind begin. As far as the subject of japa goes, it will be more excellent if you do it without having eaten. As for the daily routine, that depends also on what work you do.

Asked at what hour to begin sadhana at night, what daily routine to keep, and whether japa may be done having eaten garlic and onion: Brother, eating garlic and onion will increase the heat in the body and difficulties will arise; for men especially, difficulties of a different kind begin to occur. And if you are asking about ordinary days rather than about Navratri — then ordinarily japa and the rest should not be done having eaten garlic and onion. That is the first point. The second thing: what the daily routine should be. That depends also upon what work you do. As far as the subject of japa and the rest goes: if you do it without having eaten, it will be more excellent. For the time, according to your own convenience — as for the night hours, after nine o'clock is better.

Should a second akhand jyot be kept in Navratri?

A listener writes that an akhand jyot has been burning at home for a year and asks whether a second should be kept separately in Navratri. If that jyot is dedicated to Bhagavati anyway, then if you keep one more separately you will have to keep it for the nine days only, or else carry it on — the decision is yours. According to the speaker, if you have to keep an akhand jyot burning in the house always, then let the one already burning stay as it is; and if you wish to kindle one separately for nine days, you may do that too.

A Bhagavati upasak writes that an akhand jyot has been kindled in the house for a year, and asks whether a second akhand jyot should be kept separately in Navratri or not. Now see, the speaker says: the Akhand Jyot that has been kindled a whole year and that you have kept continuously, having made it a rule — then in Navratri, if that jyot is dedicated to Bhagavati anyway, then if you keep one more jyot separately, you will keep it for the nine days only, or else you will carry it on. That depends. You will have to take that decision. According to me, he says, if you have to keep nine akhand jyots always kindled in the house, then let the one that has been burning from before stay as it is. And if you want to kindle one separately for the nine days like this, then do that too.

When may a peepal leaf be plucked for a mala's pran pratishtha?

Asked about the procedure for plucking the peepal leaf needed for the pran pratishtha of a mala, by a listener who wants to do the anushthan on the first day of Navratri: ordinarily you can go and bring it, there is no problem. But do not pluck it on a Sunday — leave out Saturday and Sunday.

Asked about the vidhan for plucking the PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. leaf that is wanted for the Prana Pratishtha of a mala, by a listener who wishes to perform the anushthan on the first day of Navratri: Ordinarily you can go and bring it; there is no problem. But do not pluck it on a Sunday. Leaving out Saturday and Sunday.

Should bhog be given after the sixty-four Yogini path?

See, naivedya should be given in every pujan, morning and evening; there is no compulsion about giving it separately. But if you are performing their anushthan in particular, then you may give it separately.

Asked whether bhog should be given after the path of the sixty-four Yogini Namavali: See, naivedya should be given by us in every pujan, morning and evening. There is no compulsion about giving it separately. But if you are performing their anushthan in particular, then you can give it separately.

Which Batuk Bhairav sadhana for all the days of Navratri?

Asked by a listener who wishes to perform the sadhana of Bhagavan Batuk Bhairav ji on all the coming days of Navratri: do the Ashtottar Shatnamavali.

A listener writes that on all the days coming in Navratri he has the desire to perform the sadhana of Bhagavan Batuk Bhairav ji, and asks which sadhana he should do. Do the Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count.vali, the speaker answers.

Can hospital duty be done in Navratri where deaths occur?

A listener writes asking whether she can go to hospital duty in Navratri, where a patient's death occurs. She absolutely can go, the speaker answers — and tells her to perform the anushthan of the Kamakhya Kavach.

A listener writes asking whether she can go on hospital duty in Navratri, where a patient's death takes place. Absolutely she can go, the speaker answers. Perform the anushthan of the Kamakhya Kavach.

Why is it improper to have relations with a girlfriend before marriage?

That before marriage it is improper. When a marriage takes place, the speaker says, the kunwari kanya is at that time first offered to Bhagavan Shri Agni Dev, and thereafter she is obtained by the man, having become fully pure. So if you want that the girl's father should get no fruit of the kanyadaan, then do all this. It is not proper in any manner — and he adds that the question itself was not one that it was proper to ask publicly.

A listener asks whether, both of them performing sadhana, he may establish relations with his girlfriend. This question, the speaker says, does not seem to me to have been proper for you to ask publicly. Before marriage, brother, this is improper. When a marriage takes place, then at that time the kunwari kanya is first offered to Bhagavan Shri Agni Dev, and thereafter she is obtained by the man, having become fully pure. So if you want that the girl's father should obtain no fruit of the kanyadaan, then do all this. In no manner is it proper.

Can deeksha be taken if the upanayana was never done?

A listener of twenty-seven, of Kshatriya kula and Karan jati, writes that his upanayana has not taken place, and asks whether he can never take deeksha in the future and what the provision for this is in the Agama-ukta marga. Have this upanayana done, along with the prayashchitta, and take the deeksha as well — there is no problem.

A listener writes that he is twenty-seven years of age, of Kshatriya kula and Karan jati, and that his upanayana has not taken place; he asks whether he can never take deeksha at any time in the future, and what the provision for this is in the Agama-ukta marga. Have this upanayana done, along with the PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death., and take the deeksha as well. There is no problem.

Does a Sabar mantra's energy remain without daily recitation?

It absolutely remains. From time to time a one-day anushthan of it should be done; and if possible, at least one day in the week — a Saturday, or a Tuesday, or a Sunday, some one day among these three — an ahuti and the like should certainly be given.

Asked whether the energy of a Sabar Mantra remains if we do not perform its daily path: It absolutely remains, the speaker answers. From time to time a one-day anushthan of it should be done. And if it be possible, then at the least one day in the week — a Saturday, or a Tuesday, or a Sunday, some one day among these three — an ahuti and the like should certainly be given.

Which names are repeated in the Sankat Nashan?

The twelve chief names that are in the Sankat Nashan — it is of those alone that the path is done again and again.

The twelve chief names that are in the Sankat Nashan Stotra — it is of those alone that the path is performed again and again.

Can a housewife do the Vishnu and Lalita Sahasranama daily for money trouble?

A housewife with a twenty-one-year-old son and a money problem asks whether she may do the Vishnu Sahasranama, Lalita Sahasranama and Kanakdhara Stotra daily. In both the Vishnu Sahasranama and the Lalita Sahasranama, the speaker answers, the subject of Shankaracharya Maharaj ji comes up several times, and he says that it is best if only an initiated person does it. You can certainly do the Satnamavali and the Sahasranamavali, and according to me that will give you more effect; and if archan or stuti by each single name can be done, it is extremely excellent.

A listener writes that she is a housewife with a twenty-one-year-old son and that there is a money problem, and asks whether she can do the Vishnu Sahasranama, the Lalita Sahasranama and the Kanakdhara Stotra daily. In both the Vishnu Sahasranama and the Lalita Sahasranama, the speaker answers, the subject of Shankaracharya Maharaj ji comes up several times, where he says that it is best if an initiated person alone does it. You can certainly do the Satnamavali and the Sahasranamavali, and according to me that will be more effect-giving for you. If archan or stuti by each single name can be done, then it is extremely excellent.

Can the Saptashati be recited all day in Navratri?

Asked whether, leaving aside the time for sleep, the Durga Saptashati path can be done for the rest of the time in Navratri: fix the number, brother. It is not the case that you keep doing continuous japa without a number.

Asked whether, leaving aside the time of sleeping, the Durga Saptashati path can be done in Navratri for all the remaining time: Fix the number, brother, the speaker answers. It is not that you go on doing continuous japa without a number. For Bhagavati Baglamukhi, he adds, do it having become initiated; otherwise do the Ashtottar Shatnamavali. And of Bhagavati Renuka you can absolutely do japa of both the Kavach and the Ashtottar Shatnam in the Navratris.

What is to be done when a pitr becomes aveshit on someone?

See — let the pitr be aveshit upon whomever, and let them trouble whomever: have their gati performed. They are dissatisfied, and only for that reason are they causing difficulty. This will not be managed with a remedy; by a remedy there can only be peace, and that temporarily.

A listener writes on this, and the speaker answers: See — let the pitr be aveshit upon anyone whatever, and let them trouble anyone whatever. Have their gati performed. They are dissatisfied, and it is for that very reason that they are causing difficulty. And this will not be managed by a remedy. By a remedy there can only be peace — merely temporary.