The Nine Tantric Times of Navratri — the Night Hours, Maha Ashtami and the Sandhi Kaal

One subject he wishes to state, the speaker says: you may not be initiated, but when you take hold of some Anushthan, some sadhana, then do that same kind of Anushthan and that same kind of sadhana again and again. As for example: if someone has done eleven hundred recitations of the durga-32-names ordinarily in each Navratri, or has only just begun and completed eleven hundred recitations in some one Navratri — then in this Navratri they should make the attempt to do at least that much by the Chakra Vidhi.

When the practice has formed and you are completing it in very little time, the speaker says, then along with it take up a Kavach. When the Kavach and the rest is done, go on to the beej Beejakshar. Or go on to the whole extended prescription of the first mantra of Bhagavati's Argala Stotra. And if you do not wish to go to a mantra but to a Stotra or Stuti, then the whole special prescription of the Ratri Suktam has been given; go on to that. But hold to one thing, one base.

In every Navratri, the speaker says, one thing of yours should be fixed: that in Navratri we will certainly do other things as well — but we will certainly do at least a lakh and a quarter of the Ekakshari Beej japa; or we will certainly complete at least eleven hundred recitations of the durga-32-names, or thirty-two hundred; or we will certainly recite the Kamakhya Kavach; or we will certainly do ten thousand japa of the Jayanti Mangala Kali every Navratri. Never leave that one thing. Do it without fail. With it, go on joining anything you like — that this time we are doing the Kamakhya Kavach, next time the thirty-two Namavali, after that something else. But one thing should be fixed. One mantra, one Kavach, or one Stotra of yours — something or other should be fixed.

If there is confusion even in this, the speaker says, then his advice is that you begin the sequential sadhana from now. If you have done nothing until now and it is Navratri: if you have not previously done Ganpati ji's sadhana, or the Dev Deeksha Vidhan, or anything of Bhagavan Datta; if you are in no Guru tradition and nothing at all is known to you; if you have done nothing of Batuk Bhairav ji either — then even so, if nothing else, you may recite Bhagavati's 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. Shatanamavali. If you cannot even read the names in Sanskrit, then recite the Durga Chalisa by the Chakra Vidhi; and if you cannot do even that, then simply do the Durga Chalisa. But make a beginning. Do not let Navratri go empty.

After that, the speaker says, do the sequential sadhana and come this far: that by the next Navratri you are at the sadhana of the Ekakshari Beej. We are speaking of one year, he says. Within a year, comfortably, the basic and fundamental sadhanas — Guru, Ganpati, Batuk Bhairava ji, the Panchakshari Mantra — will all fall a month at a time. The Panchakshari happened in Savan; now Chaitra Navratri falls and you did some sadhana in it; you did Batuk Bhairav ji's in the month of Margashirsha; and looking forward or back a little, you did Ganpati ji's in the month of Magh. Doing one sadhana a month in this way, you will comfortably complete the fundamental sadhanas within a year. Relief will come to you from a great many things; you will be freed of hardships. Then take hold of one sadhana in the Shakti sadhana — that we are to carry the Ekakshari sadhana of Bhagavati Durga into our daily life for good.

Take the Pranav of Bhagavati Durga into your life, the speaker says: that in every Navratri we will certainly do a lakh and a quarter of it, and in the rest of the time as much japa of it daily as can be done. And take one aim in life — that we will complete at least one crore of japa as quickly as we can. Do that. But certainly complete the Kavach and the rest. So do not be confused in this, he says. There are many options for you for this reason alone: that you should be able to do whatever seems convenient to you. Not for the other reason. It is not the case that if you do the thirty-two Namavali you will obtain fruit, and if you do a Kavach you will not obtain fruit, or that your works will not be accomplished. Jagadamba's form is the same everywhere; at the root it is the same; it will be completed from there too. Which one seems to you to be one you can manage — that is the question. If you do even the first mantra of the Argala Stotra, welfare is bound to come; it is certain. But yes — how far you are able to stay balanced under the energy that arises from it and is advancing toward you, and how far you are not: that is why the sequential subject comes in.

Navratri begins from the Monday, the day after tomorrow, the speaker says. And Bhagavati's arrival this time is upon the Gaja. And when Jagadamba comes upon the elephant, she fills with wealth and grain, grants happiness and property, and increases prosperity. So Jagadamba is the giver of happiness and good fortune.

Navratri is compulsory for every practitioner, the speaker says — whichever power you worship, whichever deity's Upasana you perform. Navratri must be done, and without Devi Upasana nothing at all will come about for anyone. So everyone should at least do this daily, if it can be managed: the prescription ordinarily is of offering a hundred and eight lotus flowers, but if that much cannot be managed, then one or nine lotus flowers, as many as you can obtain. Make a Stuti to Bhagavati — do the Tantrokta Devisuktam; or recite even a single mantra eleven or twenty-seven times; or the mantra Devi Sarvabhuteshu Lakshmi Rupena Samsthita — and consecrating them with that, offer and arrange them upon the Kalash, or beside Bhagavati's Shri Vigraha, or beside the photograph, or beside the Akhand Jyot.

Do this, the speaker says; it is a thing that gives divine benefit. Because Jagadamba is already coming with such an energy and in such a form that she is the giver of prosperity — and when we perform worship and Archana with the lotus flower, it becomes one that increases Shri. So as soon as you surrender it, your feelings will be reflected there, and Bhagavati's grace will be obtained by you very quickly indeed. So this is to be done without fail, daily.

This time the Navratri is of ten days, the speaker says: a practitioner is to keep the fast ten days, and the Paran will be on the eleventh day. Know this subject again, he says: in Navratri, keep the fast according to your own body's capacity. Do it staying on fruit, or eating grain once a day — go according to what your body supports. But if you are of a strong and healthy body, then keeping it while eating full meals is not proper. In that case you should stay on fruit or take the juice of fruits. This is an obligatory matter.

When you recite the Durga Saptashati, the speaker says — and though speaking of this puts people into controversy at once, he is discussing a written matter — Bhagavati says that of one who does not perform Chandika's worship, she devours all his merits too, burns them to ash, and gives him hardship. There is a reason behind it, he says. This Navratri: if you do not perform Upasana and sadhana in Navratri, then in time to come there is great hardship. And this too is a large matter: the merit you accumulate through a whole year is obtained comfortably in the nine days of Navratri, by the mere Stuti of Bhagavati.

Bhagavati is the one power of whom this can be said, the speaker says: recite the Atharvashirsha. Recite the Devi's in Hindi; leave the Sanskrit matter aside. In the Atharvashirsha a subject comes in the Phalashruti: that the fruit obtained by the study of all five Atharvashirshas is obtained by the mere recitation of the Devi Atharvashirsha. Go into the fifth Atharvashirsha and read the Surya Atharvashirsha and you will find its own separate fruits described. Recite Bhagavan Shiva's Atharvashirsha and you will obtain the fruit of sixty thousand Gayatri Mantra japa and much else. Read Narayana's and something else is obtained. Read the AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. of Ganpati and you will learn that many sins are destroyed by the mere recitation. But if you recite only the Devi's Atharvashirsha, then the fruit of all five is being obtained in it — and along with that, Bhagavati grants you a great deal more here. In it, he adds, you should study the glory of the Navarna Mantra and of the Panchadashi Vidya. Then your surrender toward these forms of Shakti will grow.

It is not so, the speaker says, that if you are performing Bhagavati's AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. you must do it separately for every form. One Atharvashirsha done properly is enough. Though for it, he adds, it is more excellent when performed by those who wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed., being Vedic. But even so — if a Guru has given you the order and you are a devotee and practitioner surrendered at that level — then the matter is altogether different.

The first day of Navratri is the Ghat Sthapana, the speaker says. The muhurta for the Monday's Ghat Sthapana may be seen according to your own city and place — but there is one time that is publicly the most correct, and that is the morning. If everyone can perform the Ghatasthapana early that morning, then the whole day is left to you for recitation and worship. What happens many times, he says, is that only the Abhijit muhurta and the like is obtained. And when half the day has passed in the Kalash Sthapana, the first day's sadhana is somewhere hampered, and one's body becomes tired. This time the timing is very good: take the Kalash Sthapana muhurta from about 5:30 — from 5:35 to 7:25 — the dawn, the morning, the Pratahkala. If you perform the Kalash Sthapana within this, it is excellent. Or else you will go to the Abhijit muhurta, from 11:13 to 12:02. According to your own city this time may shift a little forward or back; you may look in a Panchang and the rest. Not much — a difference of two or four minutes; but this will be the principal time of the Kalash Sthapana.

In the Shakti Peeth-bearing territories, the speaker says — the Tantra Peeths and Bhagavati's Siddha Peeth-bearing territories where Jagadamba remains daily seated; and as there are the twelve Jyotirlinga territories, the self-manifested lingas, and the places where Bhagavan Shiva has declared his daily presence, the Kashi-like territories — in those territories, where Bhagavati and Bhagavan Shiva are daily present, you do not particularly need to look at a muhurta and the rest. Even for Deeksha and the like, there is no Nakshatra or muhurta to be looked at there at all. If you study the Devi Purana Mahabhagavata, he says, this subject has been discussed in it too. Even so, for the sake of your own welfare and so that no doubt remains in the mind, if you follow these timings it will be excellent.

After the Ghat Sthapana, the speaker gives the sequence. The Dwitiya is on the Tuesday. The Tritiya falls on two days this time — the tithi has increased — so we obtain the Tritiya tithi on the Wednesday and the Thursday. On the Friday the Chaturthi, on the Saturday the Panchami, on the Sunday the Shashthi. And the Saptami — the Kalratri Pujan, the Maha Saptami — is then obtained on Monday the 29th of September.

Now the daily time, the speaker says: it is Navratri, so the matter is of the night hour. Whatever sadhana you perform at night is excellent. Become a Virachara practitioner; in Navratri too make the attempt to perform sadhana at night. So in Navratri, daily, if you perform your Anushthan between nine at night and one in the morning — whatever recitation you do, if you do it within this span, it is excellent. By his reckoning, he says, this is Jagadamba's own time. And if at this time any person at all — be he some so-called saint, Mahatma or Siddha — tells you that it should not be done at night, that in Navratri you should do it in the daytime, that there is no prescription for recitation at night — then he is a Mahakala Nemi, a thoroughly wicked person. He is, somewhere or other, only and only causing you loss. We were watching the video of such a person, he says, who was saying that the Saptashati recitation is not to be done at night. Wonderful people.

It is written that the Saptashati recitation is not to be done at night, the speaker says. And the subject for which reason it was written — nobody is discussing that. But because it is written, it will not be done. Brother, he asks: why then is Navratri not Nav Din, nine days? The Mother would then have said that it is nine days, do it in the day, do not do it at night. So if you are performing Devi Upasana, keep particular attention to this subject. And even so, if there is doubt in your mind and you follow some so-called person, then there is no need at all to accept what we say, nor are we going to fall into that entanglement. Recite in the afternoon, and at six or seven in the evening eat, drink and sleep contentedly. It is nothing to do with me. But if you wish to proceed in accordance with these subjects, then you should perform your japa and the rest at the night hour in particular.

For those performing the Anushthan of the Tantrokta Ratri Suktam, the speaker says, a video is published on this channel in which the whole prescription is made clear — the whole Ratri Sukta with all its shlokas, and fifteen shlokas in particular, according to each of the Mahavidyas. If you are performing that special Anushthan by that method — because in it Bhagavati Tara and Bhagavati Kali and all of them have their special place there — each of those shlokas has its own separate presiding Shakti. Perform their Anushthan at night and it is excellent. Do it after nine at night. And the special Archana and worship you will perform of the Shakti connected with the Mahakali Kula — if you do that in the night of the Maha Saptami, which is the Monday, it will be excellent.

The Maha Ashtami is for all of us, the speaker says — it will be on the Tuesday, the 30th. But keep one thing in mind: the Nishith-vyapini Maha Ashtami will be obtained by us in particular in the Monday's Maharatri, in the middle of the night. Therefore do not let the Monday night go empty. Keep particular attention to this subject: on the 29th, at about 4:30, the Saptami is ending, and from 4:30 in the evening the Maha Ashtami is obtained. And the Maha Ashtami that will be Mahanishitha-pervading, pervading the middle of the night, will stand on the Monday.

The midnight worship of Maha Ashtami has a special importance, the speaker says. Look at Bhagavati Baglamukhi's Kavach; look at her Panchanga Vidya, the five Anga Vidyas; look at Bhagavati Lalitamba's. In many a Phalashruti you will find it written that one who recites in the Shraddha Kaal, in the Sharadiya Navratri, in the middle of the night of Maha Ashtami — with him Bhagavati is greatly pleased. The Devi Gita and the Parvati Gita have lately been much propagated, he notes, and that is a very good thing. Read their glory too, read the Phalashruti — and in it as well: that one who even once recites it in the middle of the night of the Maha Ashtami of the Sharad Navratri, the Ashwin Shukla Paksha Ashtami, has Bhagavati greatly pleased with him. So make this attempt without fail. And this is not said for that alone; it is not only for the Parvati Gita. Whatever mantras of Bhagavati you are performing the Anushthan of — keep in mind that these are special times.

On the Monday, which falls on the 29th, on Monday the 29th of September, the speaker says: that night you should begin your main recitation at about eleven o'clock, begin the japa, and complete that recitation by at least one or half past one at night. Whether you do the Parvati Gita, whether you do the Devi Gita, whether you perform the Anushthan of whatever mantras you are doing, of a Kavach, of the Durga Saptashati — perform their Anushthan, do it. And do it in Hindi too, he adds — do it. Make the Stuti in Hindi, do the Durga Chalisa, do anything — but stay awake at night. If you stay awake on the night of Maha Ashtami, it is excellent.

And on the 30th of September, the Tuesday, the Udaya-vyapini Ashtami stands, the speaker says, so the Ashtami's importance is there in any case. That day we are to perform the Sandhi Pujan. The Sandhi Puja, he says, is the most principal Kaal of all for Devi devotees. When is it? It is your Sandhi Puja time on Tuesday the 30th of September — the time at which Bhagavati Chandika Chamunda manifests. He places this subject before them at every Navratri without fail, and places it again: never let this Kaal go. In this very Kaal we are to perform the Deepdaan of a hundred and eight for Bhagavati; in this same time we are to perform the Bali; in this same time we are to make Bhagavati's special Stuti; in this same time we are to do the japa. This Sandhi Kaal time is not to be let go by us. Keep particular attention to this. The Sandhi Puja time will be on Tuesday the 30th of September from 5:42 in the evening to 6:30 in the evening; that will be the Sandhi Kaal. So make the preparation before it, and then perform the Sandhi Pujan at that time.

Keep in mind, he says, that in the Bali worship you perform in the Sharad Navratri, and the Deepdaan you perform, if some error occurs in them, then Bhagavati never gives you punishment for it — because at that time, if it is put truly, it is the Bhava that she sees. We are not speaking of those who commit an offence knowingly, he adds. Study the twelfth and thirteenth chapters of the Shri Durga Saptashati, in which Bhagavati says that even upon one who performs the bali worship, whether knowingly or unknowingly, I am pleased. So for when is this said? Not for always — it is special, for those doing it in the Varshiki worship or in the Sharad Kaal. So do it at ease. And even so, if there is doubt in the mind, a suspicion that if we cut a lemon we ourselves may be cut — then, brother, do not cut it. Do not do it while keeping a doubt.

For the Havan in particular, the speaker says, you may perform it on the 30th of September after the Sandhi Pujan as well, if your whole Anushthan is complete. Or the most special time will be Mahanavami on Wednesday the 1st of October. On that day, from sunrise to the evening, look at the Choghadiya. If you do not wish to look at a muhurta, then look at the Choghadiya: take the Shubh, and the Amrit Kaal and the like, and perform the Havan in it and begin. Leave out the Rahu Kaal. The Shastra Pujan Ayudh Pujan also falls on the 1st of October this time, in the afternoon. Everyone should have the Ayudh Pujan; it should be in every house. It will happen on that same day. Bhagavati Aparajita's worship and the Shami Puja and the rest will be on the 2nd of October in the morning; and after that you will perform the Visarjan, releasing the AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa. with the Visarjan mantras and moving the Kalash, and then take the Paran. The Paran is to be taken on the 2nd of October.

Someone has said that it does not work this way — one recitation on the first day, two on the second, the speaker notes. We are not saying it from our own mind, he answers. Look through the various methods of Saptashati recitation given in the Tantra texts connected with Bhagavati; and if nothing else, look at the Shri Durga Archan Paddhati, which was written — compiled — by Acharya Sudatt Mishra Shastri ji. You will find this prescription there too. This is no invented prescription of ours imposed upon you, he says — that we newly manufactured a Mahavidyas krama and handed it to you to do. And those who are forbidding it have come straight from Bhagavati's own world, he says; they have received a different prescription. We do not even know about them. At the least, some prescription is being given according to Shastrokta proof; and if you have doubt even about that, then you know your own business and your Mahaguru ji knows his — we can say nothing in it.

Since the Tritiya tithi has doubled, the speaker says, you may fall into doubt here about when to do the recitation that was to be done on the Chaturthi — the Tritiya being on two days, should the recitation be done twice? No. In this, simply go on increasing your recitation according to the day. On the first day you recited the first Charitra; on the second day there will be a recitation of two chapters, in the manner described in it; go on advancing that way. Set the tithi aside now. What will happen in this is that all of it will be complete by the Ashtami tithi. It completes in seven days. On the Ashtami tithi you have only to do the Rahasya Traya and the rest. So complete it comfortably by the Ashtami. It goes a little forward or back every time. And after that, perform the Havan comfortably on the Navami. And if it is completing before time and a day is left in your hands, then in that spare day perform a one-day special Anushthan, or do their Stuti, do the japa, increase it — and after that complete the process of the Havan.

Whatever Anushthan you are performing that is connected with Bhagavati, the speaker says — whether you listen to this channel or not, though of course those who listen will do it, while those who do not will merely take their enjoyment and go — even so, given the way the times are running, given the sort of calamity and misfortune that is coming upon the whole world, its effect is bound to fall somewhere on us and our families too. So at this time we should take particular refuge in Bhagavati's Yogini Matrikas. Because it is the Yoginis who, in every field, execute the work — Bhagavati's work.

The whole prescription for it is already published on the channel, the speaker says. Keep the Namavali with you; download it. And daily, at the night hour, make at least nine repetitions of the names of the sixty-four Yogini. That is: you recited once from one through to sixty-four; then again from one through to sixty-four — nine times in that manner. And then give a Bali of nine cloves and camphor. Certainly make the attempt to please the Yogini Matrikas. If you do it at the night hour in the Navratri period, it will be a most excellent prescription — whatever japa you may be doing, whatever recitation of Bhagavati's you may be performing.

The most principal subject, the speaker repeats, is the Kalash Sthapana — and it is done without fail for every person who joins in the Anushthan; that is never left out. Asked whether one may do japa of the Durga Beej mantra, or of the sixty-four Yogini Namavali, in Samput with the Jayanti Mangala Kali, he answers: do not go into this now. These prescriptions have only just been given, and this is exactly what happens: now you know that a Samput is to be placed and how it is to be done, so do not do R&D now. All of you have only just begun. First perform at least the independent worship of the sixty-four Yoginis. Do not do the Samput now. The time for the Samput will come. The subject and prescription of the Samput given earlier on this channel is safe; do that first. If you push straight into the high-profile, there will be difficulty.

Asked whether a Havan will be fully successful in an iron kunda when a copper one cannot be found, the speaker answers: absolutely not. In an iron kunda — whoever your so-called Mahasant and Jagadguru may be, telling you to perform the Havan in an iron kunda, to do it in aluminium — do not do it. In an iron vessel, Marana Prayoga, the forbidden karma, is performed. It will grant you baseness and will destroy your merits. So if there is no Havan kunda, then make a Vedi of clay, of Mritika, of sand, and perform the Havan upon that. That will certainly grant you success. Smear it with cow dung and perform the Havan there. The Vedi need only be four Angul high: make a Vedi of sand or clay, four Angul high and a hand long and broad, smear it with cow dung. The whole prescription is on the channel — download the PDF and perform the Havan. But do not perform a Havan in an iron kunda. A Dosha will attach, and separately your labour will be wasted.

Asked by a listener who has nothing available and cannot go to a temple, the speaker says there is no difficulty in either. If your Bhava is there, then certainly do the recitation and the rest. Asked whether a Havan will also have to be done to accomplish the Kubjika Kavach, he answers: no — only do the japa; that is plenty. Asked whether a yellow Raal dhuni may be given at home in Navratri, he says you absolutely may.

Asked whether a gemstone ring or a worn gem may be thoroughly cleaned, washed with GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity. and put into the Kalash water at the time of the Ghatasthapana, the speaker answers plainly. Once you have worn that gem, that ring, then however much you may wash it, you cannot wash it and put it into the Kalash. Do not put it in. If it is new, put it in. If it is not, do not put it in.

A listener asks whether, this Navratri being of ten days, the Utkilan will have to be done each time if a Satchandi is performed. Do the Satchandi, the speaker says — but if you intend to do the Satchandi alone, and you are going to do it alone, then it becomes a very large matter. And so far as the Utkilan is concerned: the whole procedure and rule will be there each time. Each Chandi will have its own separate Shapa VimochanaA preparatory curse-removal rite — reciting scriptures like the Durga Saptashati without it, or with corrupted rhythm, can cause spiritual experiences to manifest discordantly rather than harmoniously.. The whole six Angas will be separate for each. Just before this he responds to a listener's account of hearing an Apsara's voice while doing twenty-four mala of the sixty-four Yogini names, calling it a very wondrous subject.

Asked, by a listener doing a Samput recitation of the Saptashloki with the Batuk Bhairav Stotra, whether the Saptashloki's first shloka Shiva Uvacha and the Viniyoga are to be done every time, the speaker answers: no. The Viniyoga will be done only once. You will begin from the Shiva Uvacha; the Viniyoga is done a single time, and it is the Shiva Uvacha that you are to repeat again and again. He checks the shape of the practice as he answers — that you are placing each individual shloka of the Saptashloki in Samput with Batuk Bhairav's Stotra. Asked in the same stretch whether japa is better done in a temple or at home, he says that depends on your own circumstance. And asked what other methods there are of doing a thing — a listener having done more than fourteen thousand japa of the Argala mantra in an eclipse in the previous Navratri — he says: do not go after methods. If japa is to be done, do the japa; if you set off in search of methods, it will not get done.

Answering a listener by name, the speaker says: if you wish to perform the sequential sadhana and have as yet done nothing at all, then even so, in Navratri recite Bhagavati's Sahasranama, her Satnama and the like. Recite a Kavach and the rest. Recite the Stutis that there are; do the Durga Saptashati in Hindi. At the very least your Bhava toward the Mother will be formed.

Asked what may be used for bathing in Navratri if soap and shampoo are not to be applied, the speaker says that ordinarily the purification of the body is to be done with water alone. Below the Kati — that is, below the waist — you may use a herbal shampoo or herbal soap for the sake of cleanliness, because many times the mind does not settle without it. For the rest, it is your own wish, or your Guru ji's order.

A listener who eats non-vegetarian food apart from the days of worship asks which of the sadhanas he can do deeply without incurring a fault, and which he should not. There is almost no difficulty in doing any sadhana, the speaker answers — but even so, do Bhagavati Kamakhya's. And if you people eat non-vegetarian food, then keep particular attention to whatever Shakti Peeth are near you, and perform their service and worship.

A listener writes that Shani's Mahadasha is running with great upheaval in life, and that Rahu's Antardasha on top of it has ended the wish to live. With your eyes closed, the speaker says, take the refuge of the Tantrokta Ratri Suktam. Take the refuge of Bhagavati Kali. Begin the sadhana and worship of Mahakali from this Navratri. To another listener asking about weakening eyesight, he answers that where non-vegetarian food is being eaten, the mantra sadhana will be of no benefit by his reckoning — because the subject of Surya Upasana will arise, and eating non-vegetarian food will only increase the fault there.

A listener whose house observes Navratri without a Kalash Sthapana asks whether the sixty-four Yogini Nama-japa and Archan may be done, and whether food with garlic and onion may be eaten. No, the speaker says to the second. Absolutely do the Archan of the sixty-four Yoginis and do the Nama-japa. But you cannot eat food containing garlic and onion. Where the custom is kept, all the more should the custom be kept properly. Garlic and onion should not be eaten. Just before this he confirms that the Deepdaan of Mahabhairav may absolutely be done on the Ashtami tithi of Navratri. Asked which Kavach it would be best to awaken, he says: do whichever one you have faith in. The divine Kavach of Ma Kali is broadcast on the channel — the one that is of the Kalika Yogini; do theirs in particular.

Asked how a Shri Vidya practitioner may use the Trishakti application of a Sahasranama for a desired marriage, the speaker declines. This subject is off the beaten line, he says, and only your own Guru ji can tell it to you. The right over all of these belongs only to the Guru. For the rest, we can only say this: make the Sankalpa of whatever your desired aim is, and do the recitation.

Asked whether the durga-32-names may be recited in Samput with the Panchakshari Mantra for the sake of awakening, and the sixty-four Yogini Namavali after it, the speaker sets the condition. If you have already done five lakh japa of the Panchakshari, then you may do this. But the thirty-two Namavali is an awakened subject in itself. For its energy to become wholly favourable to us, and for whatever we wish within Dharma to be fulfilled, what is prescribed is thirty thousand japa. You may do the Samput, he says — if you have done at least five lakh japa; though properly it would be fourfold, so twenty lakh of the Panchakshari would have been done. Then this is a matter of some use; otherwise there is no particular benefit in it. In the same stretch he confirms that the Sankat Nashan Stotra may be recited daily with a Sankalpa, as capacity allows, and surrendered the same day.

Asked whether Bhagavan Suryanarayana's mantras and Stotras may be recited at night, the speaker answers that ordinarily it is forbidden at night for the Vedic and so on. Even going into the Tantrokta, he says, if you must do it at night, then after three o'clock at dawn — at which time it still remains nearly night for you. But if you want it at the fixed night hour, the principal one, then it should not be done. For that, when the Upasana of other Vidyas is performed, some prescriptions do come in — as among Bhagavati's Mahavidyas forms. But ordinarily it should not be done. And if there is a prescription for doing it in an ordinary way somewhere, it is not even in his knowledge. By his reckoning ordinary people cannot do it.

There is no subject of a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. in the sixty-four Yogini, the speaker says. Do as much as you do; this is a Namavali only, for Bhagavati's pleasure. The more your TapobalSpiritual power accumulated through austerity and sustained practice — the counterweight that must exceed accumulated black-magic or negative energy for an affliction to fully lift. grows, the more Bhagavati will be pleased. She will wish to remain favourable to you. The greatest importance in this, he says, belongs to the Havan-based prescription. If you are performing the Archana of their names, and even once in a month you perform a Havan with the sixty-four names, then that carries its own weight.

A listener writes that she performs the daily Abhishek of a Shivling at home, that her mother-in-law used to do it in an emergency, and that someone told the mother-in-law a woman must not touch a Shivling, so she no longer performs the Abhishek — should she stop too? This is exactly why it is said, the speaker answers, that one should at least study and read one's own Shastras enough to be able to answer well what people have said. The right to touch a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. belongs to everybody — woman or man, of any Varna at all. Bhagavan Shiva has nowhere forbidden it. Where a prescription is not to be done without authority, he adds, that has been discussed many times — that this is not to be done. But for touch there is no restriction at all. Whoever has said so, his information is wrong; it is not so. You may absolutely touch it; you may perform the Abhishek. And asked whether Parvati ji did not perform the Abhishek, he answers by pointing them to their own study: study the twelve Jyotirlinga and you will find that one of them came into being — manifested, came into effect — because of a woman practitioner.

Asked whether the lamp should be on the Chaukhat or outside it, and, for a person standing inside the house facing outward, on his left or his right, the speaker answers. A lamp may certainly be kept on the Chaukhat; there is nothing in that. You will perform worship on the Chaukhat as well; the lamps will be kept there; flowers will be surrendered there, and Gandha and fragrance and everything. Which side you are to keep it, right or left, will depend on which deity you are keeping it for. Ordinarily, in the situation you describe — standing inside and looking outward — keep it on your right side; that will be the better.

The subject of the triangle in a Bali is a different one, the speaker says, as he had said in the previous live. The matter of the triangle in a bali, he says, is divided roughly three ways. For the region to the north of the Vindhya kshetra, the Vindhyachal mountain, there is one subject. For the region to the south of the Vindhyachal mountain, another subject. And for the Kamarupa PradeshThe historical region in Assam encompassing the Kamakhya site. Kamakhya kshetra, a different subject again. And among these three, for the middle region, Kashi ji, the subject is separate. It becomes different in Ashwakranta, different in Rathakranta, different in Vishnukranta. So of the thing we have described, he says, the question arises many times: that the triangle you described comes out inverted — and we described it according to the Kashi kshetra. He thinks he said this in that video as well.

A listener whose house performs the Kanya Pujan on Ashtami, and who has kept the fast from the first day, asks when to take the Paran. Taking the Paran immediately after the Kanya Pujan is not proper, the speaker says — that the Ashtami worship happened and the Kanya Pujan happened, so we take the Paran. We perform Bhagavati's Kanya Pujan on the day of Navami, he says, and we do not take the Paran after the Kanya Pujan. How then would the fruit of Navami be obtained? The Paran should be taken on Dashami, only after the Aparajita Pujan. For the rest, he says, he will not forbid it: if you are going by the Shastrokta proof, or by the reckoning that the Paran will happen while the Navami still stands, then it will; otherwise it will not. If you carry that, your matter is your own. He knows it according to the Vindhya kshetra and is saying that alone; there they all do it this way and take the Paran on Dashami, and doing it on Dashami also appears proper and Shastra-agreed.

Asked which Tantrokta Rudrakshas should be installed together with a Chandika Yantra obtained at the Kumbh, the speaker answers that with Bhagavati Chandika, the nine-mukhi Chandika RudrakshaA sacred seed strung into rosaries and worn during shiva worship. alone, if there is one, is plenty. Beyond that, if you wish to keep a Mandal, or to keep a Panchayatana, then that is a separate matter. Asked separately about the Kamakhya Kavach, he says that if you are reciting it only once, then the Phalashruti will have to be read; but if you are doing repetitions and much japa, then recite only the root text, and read the Phalashruti only at the final time.

Asked by a listener under Sutak, the speaker answers that where a Sutak has attached there is no need to keep the fast; follow the rule of the Sutak. In the same stretch, to a listener who has not yet received the Savan prasad, he answers that in that case he must have eaten it himself — and notes that twenty-five people's prasad from the Maha Ganapati Anushthan has come back, in nearly all of which it is written that the phone was not answered; he will deal with all of it again after Navratri.

A listener who for a year and a half did the Chandi Kavach, Vairi Nashan, Panchmukhi Hanuman, the Argala's first mantra, the Samba Shiva mantra and the Panchakshari Mantra without a mala in his daily worship, and who now lives outside in a shared room, asks what he can do. Do the Kalika Kavach, the speaker says; there is no difficulty. Asked how the Havan is to be done after completing a Saptashati Mahavidyas krama, he says: we are not telling you to do the Havan of all thirteen chapters. Do an ordinary Havan with a Stotra or Satnamavali of Bhagavati. Asked whether the fruit of worship is halved if no Sankalpa is taken, he says: how would we measure the fruit — but a Sankalpa should be taken, it is proper, your morale will grow. When we take a Sankalpa our dedication also increases. So a Sankalpa should be taken; in every Karmakand a Sankalpa is necessary.

A listener writes that on a deserted road, coming from the company at night, a white owl came and sat in the middle of the road; and that the next day, coming by another road, he lost his way and a white owl was sitting there. Without delay, the speaker answers, in this Navratri perform the Archana and worship of Bhagavati's sixty-four Yogini again; do the Anushthan. This is very auspicious, if you are having the Darshan again and again. The second thing: very well, you have discussed it here — but now do not speak of this subject again and again.

Listen to today's video, the speaker says: the two principal subjects in it, the first being what loss came to that practitioner from not having a Chaukhat. See it directly, he says. She was performing sadhana at a very good level. A great deal of experience was coming to her; and in describing it he has held some things back — but from what is told, understand that her capacity was ten times greater than that. Even so, when the enemy performed a prayoga, it was a prayoga of such a grade that in the state of Tandra it appeared to her, it felt to her, that someone had come. And when that Shakti, screaming, pulled at her mala — when the Tandra actually broke, the mala too was broken, as though someone had pulled it. Her state of meditation, which we would call the Tandra state, was broken, and the mala was broken as well. How terrible a situation that must be, he says.

If you perform an Anushthan or a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. at an eclipse, at a special tirtha kshetra, in these divine periods, the speaker says, then know and accept this thing — unless your habit of keeping doubt and suspicion is one you cannot be freed of. He is not addressing the present questioner, he adds; but of those who remain in doubt after an Anushthan — did it happen or not; we did it at the eclipse, did it happen or not — know this: if you performed it duly, then grace has already come upon you. Now how you bring them into your life and how they manifest will depend on your own deeds. It will not be that you did it today and she manifested today. But once their presence has been established — as this listener has now written publicly — then, he says, the presence has been formed.

Correct your deeds as far as you can, the speaker says, and with as much devotion and sadhana-feeling as possible, go on performing the Anushthan of Jagadamba's sixty-four Yogini Namavali. Certainly perform the Havan-based Anushthan. Perform the Havan with guggul and ghee, duly. It may be that four or five times you will feel some irritation, he says — but a Havan should never be done in irritation. New people will say that so much has to be done, that there is so much procedure. Gradually you will get the practice; it is very easy. There are three or four processes, very easy; then do the Havan. If they have given you the experience that their presence is there, then certainly perform the Havan at least on the Ashtami or the Navami in Navratri. After that, fix one tithi — every Ashtami, or the Chaturdashi, or the Amavasya. On some days give the Ahuti of the sixty-four Yoginis. Certainly give it with guggul and ghee.

From your name, the speaker says, it seems to him the listener is from the Maharashtra region — so whichever Shakti Peeth is there, whether Mumba Devi's or Saptashringi Mata's, or whatever other Shakti Peeth or Siddha Peeth is nearest to you, go there. There too, recite the Namavali and surrender it; and if possible, perform a Havan and the rest there. Go at least once or twice a year without fail. And further, he says, we will sharpen this subject and describe how else things should be done for the sixty-four Yoginis, and how their grace may grow further in our lives.

Asked whether to keep the Akhand Jyot, the speaker says he would rather they took the decision themselves: if you will be able to bear it, keep it; otherwise do not keep it in a state of disturbance. Asked which substance to use in the Ganesh Deepdaan, he says: do it with ghee. Asked in whose name the Karma Sakshi lamp is to be kept, he says the Karma Sakshi lamp stands for the sake of witnessing your own deeds; the Jyot is literally the form of the deity and the Devi, so it is they who are to be kept there, and in it the name of all the deities will stand. Asked the number of Kusha in a Ganesh TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., he says you may keep twelve, or you may keep nine. Asked about a thousand-fold tarpan with the Sankat Nashan, he answers that you would do the thousand-fold tarpan with some one name — with each name it would come to twelve thousand, and doing so long a tarpan in a single sitting is very difficult.

Tomorrow is the last tithi of Pitr Paksha, the speaker says. On tomorrow's day, whatever else you do or do not do — make puri and kheer and simply feed it to Gau Mata with your own hand. Do that much without fail. Do the recitation or not, do the worship or not — but certainly offer the NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. to Bhagavati Gau, so that the deities and the Pitr present in her body may be satisfied and go tomorrow to their divine worlds, and go giving you their blessing. The close of Pitru Paksha and the arrival of Matri Paksha, which is coming tomorrow with the Mahalaya, he says, should be beneficial for you and should pass with the Pitrs pleased — so do this without fail.

If you are in a hostel, if you are away because of a job, if you are somewhere else and cannot cook or feed — then buy sweets made of milk, half a kilo or a quarter, as much as your means allow, and place them on a leaf plate, so that if Gau Mata eats the plate as well it does her no harm. The kind of plate made of leaves, he specifies, not the foam or plastic kind. And, placing it, say with gladness: this is the capacity I have, this is my reverence, this is my means — be pleased with this alone, and bring such a time into my life that I may go to the divine tirtha kshetras again and again and perform the prescription of TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and Shradh for you; that I may feed Brahmins, hold a feast for Daridra Narayan, do Jeev Seva, and serve you to the full. Give me that capacity. Saying that, feed five sweets, or ten, as much as you can, to Gau Mata. By this too your Pitrs will be pleased. Do it tomorrow without fail. Do not leave it; do not forget.