Trivacha and the Householder — Why a Vachan Taken From a Shakti Is a Contract, and What Its Clauses Cost

The afflicted who get no relief from their upayas

He begins from those afflicted by tantra and abhichaar — people on whom some tantrokta kriya has been done, who are greatly troubled and are taking the support of many prayogas, but who get no particular relief from those upayas. Understand first, he says, what is behind that, and why it happens, and how much importance a vachan carries and how far it reaches.

Shaktis established in the kula by a grandfather or father

He says that in the Kalikaal now running, there are several people in his own Grihastha Tantra family who belong to the family of some good sadhak and who want to be rid of the very shaktis established in their kula. Somebody's grandfather, somebody's father was a good tantra sadhak and acquired some shaktis; now they are in difficulty and want release from it.

Kripa is one thing, pratyaksha vachan another

When you perform a high-grade sadhana and wish to obtain the kripa of a particular shakti, he says, that is a separate matter. But when you want that shakti to become manifest and give you a vachan — and you have come to know, say through some guru, what is to be taken in a vachan and what trivacha is — then you begin that sadhana, and things are different.

A dev-varga shakti of the devlok, not of this bhumandal

Suppose you are doing the sadhana of a high-grade shakti of the dev varga, one not connected with this lok, not a shakti connected with the bhumandal but with the devlok. Then, he says, it will take you time. His example is the sadhana of some yakshini of a soumya swarup — though he notes that not all such forms are for a householder.

The examination of your fear, and the length sattvik method takes

When you perform such a high-grade sadhana, he says, the first thing examined is your fear. A householder should do sadhana only in the sattvik manner, and when you remain within sattvik maryada it also takes longer — and people generally lift a sadhana for only twenty-one or forty-one days.

Abandoning a sadhana as fabricated

If in forty-one days no pratyakshikaran occurred and no particular experience of the shakti came, they accept defeat. They come to think it is a fabricated, invented sadhana, or that such a thing does not happen, or that the guide who told them about the sadhana did not tell them everything — and thinking such things, they abandon the sadhana.

The tapobal reaches her, and her drishti stays upon you

No. The tapobal formed by doing that sadhana, and the energy formed of that mantra, certainly reached her. She may not have become manifest to you, may not have given you any vachan, you may have had no experience at all — but indirectly her drishti now remains upon you always. In this, he says, there are no two opinions.

Further testing of firmness and patience

The reasons can be many, he says. It may be that she wishes to test you further, wishes to see your firmness, to see how much patience is within you. A high-grade shakti of some devlok, he says, is not obtained so easily.

The Rajesh Sharma analogy of forty-one days of service

He puts it to the listener directly: if he were to say he will serve you for forty-one days but afterwards you must obey him for the whole of your life, would you agree on that basis? Taking a listener named Rajesh Sharma as the example, he says he served him fully for forty-one days — food and water on time, all his shringar articles, the paan, the tea — and Rajesh Sharma saw that he was doing it by rule; but is that a complete examination for lifelong obedience?

The karmas of this birth and the intention behind the calling

Apart from that, he says, the shaktis look at the karmas of this birth of yours, whatever good and bad we have done, and at what is in your mind. Is he perfecting this shakti out of enmity toward someone, so that once she is perfected he will have a killing done by her? Is he greedy for wealth, wanting to become richer than a certain man, with a very sharp greed? Then too, he says, the shakti will not be perfected.

She will make you dance a thousand times first

If you have already held in your mind that you have an enemy who is far stronger than you, and you have made the wish that once you perfect this yakshini you will make him dance — then, he says, before she is perfected she will make you dance a thousand times first. Know this, he says.

Desire is not wrong; binding a shakti to your will is hard

Making a material desire is not wrong, he says. But when you take a shakti into your own bondage and wish to run her according to your own will, then things there become quite difficult for you.

Surrender — I will walk by your order

If you do it having become surrendered — saying that I am attempting to perfect you but I will walk according to your order; look at the sufferings of my life according to your own will and please remove this suffering; and my chief aim will be, through your kripa, spiritual advancement and going toward Bhagavati; show me the path, let me advance in the spiritual life and do paropkar — then, he says, she will be perfected quickly. But this does not happen within anyone.

Sending maya, krodh and moha through the shadbal, then not appearing at all

When she spreads maya, he says, she takes your examination in every way, by the shadbal. She will give you maya, krodh, moha, maya, all of it. In the middle of that the real testing happens — and then she does not come.

Yaksharaj, Krodh Bhairav, and two or three Shiva sadhanas

A great many things go with such a high-grade sadhana, he says. The sadhak will have done the sadhana of Yaksharaj; sadhana has to be done alongside with Krodh Bhairav, and the guru will have had that done; and along with it there are two or three chief sadhanas connected with Bhagavan Shiva.

The unspent tapobal and the offer that follows

After so much sadhana, when a devlok yakshini was attempted and was not perfected, you abandoned the sadhana but could not use anywhere the tapobal that had formed. Then, he says, you meet some person who says he will get you a masanic shakti perfected, greater than your yakshini, who will give a great deal — or you saw some such enticement and, being enticed, went to perfect a shakti of this kind.

The Diwali night on a burning pyre, the dhaar and the piece of meat

She will be perfected by you in one night, he says. You were taken on the night of Deepavali into the masan; on a burning pyre a dhaar of daaru was applied and a piece of meat was dropped; there she became manifest. Vachan, vaacha and everything else were done. And the bhog was told: give this daaru and this bhog on every Amavasya and she will do your work; whenever you want work done, keep giving this bhog.

A shakti running on ordinary bhog and Shabar mantras

Look also at what vachan was taken, in what manner the pratyakshikaran happened, and from where such capacity came into you, he says. There, whoever your tantra guru was gave you a shakti of that kind — in one night, or say in eleven nights, they had you perfect a shakti that runs on ordinary bhog, shaktis that run on Shabar and similar mantras.

The punya and tapobal still standing around the aura

The speaker states the objection himself: you say that perfecting low-grade tamasik shaktis of this kind brings suffering, but I have such a siddhi and I have no suffering — on the contrary she obeys me. His answer is: until when? Only so long as the tapobal made from the dev-varga sadhana you did, the punya made from it, the shaktis of paropkar, remain standing near your aura mandal — until then they will spoil nothing of yours.

One, two, three years of visible rise

This is why, he says, whoever perfects masanic shaktis finds a great deal fructifying in the very beginning. For a year, two years, three years you will see them rising to considerable heights, advancing greatly; they will progress financially; a gathering of people will form; a great deal will happen.

A shakti wrapped in negative energy cannot free anyone from maya

Because as three, five and seven years pass — when such a masanic shakti comes, what is she? In one manner she is somewhere wrapped about with negative energy, and she is not herself released from maya; so from where will she release you from maya? On the contrary she will put you into things of that very kind. You are using tamasik substances. After two or four years your fall begins, and then there is nobody left to save you.

Never do trivacha of nikrishta shaktis

The most important thing to remember, he says, is that one should never do the trivacha and the like of nikrishta shaktis. And even from somebody's enticement, a trivacha does get done once.

Manavi swarup or sukshma swarup — it depends on the guru

Asked what three vachans are and how the shakti becomes manifest after sadhana — in a manavi swarup, or in a sukshma swarup, or in what manner — he says this depends upon your guru. It is the gurus who, when you will do pratyakshikaran practically, take you into all these things.

The twenty-five lakh car and its maintenance

Hear the whole matter, he says — do not leap from here saying yes, we want to do pratyakshikaran; know what comes after it. Bring a car home, it is a very good thing, show the whole world you have a car worth twenty-five lakh; but if you bring a twenty-five lakh car you will have to keep its maintenance the same way — the year's insurance money, its washing expense, fifty kinds of thing. So know this in full first.

Divya drishti given, the raksha ghera, and the sadhana period

When the guru, of his own wish, has given you divya drishti and the rest — what is called opening the eyes — saying that in this manner you will be able to see that shakti; when he has seated you in a raksha ghera and the like; and a forty-one day sadhana, or a three-to-four month sadhana, or a year-long sadhana has taken place — then, when such a shakti became manifest to you, you were told to take three vachans.

Come when called, go where sent, do what is said

There are rules for after the vachan is given and rules for before it, he says, and the vachan is also administered in different ways. But in the three vachans the chief thing remains this: when I call, you will have to come; where I send you, you will have to go; and whatever I say to do, you will have to do. Ordinarily, in bhagatvaal, it is chiefly on these very things that the vachan is taken. These are the three vachans.

There the sadhak surrenders instead of binding

When you go into the high-grade tantra kshetra, he says, vachans of this kind do not happen there. There, when the shaktis become manifest, the bhav itself becomes different; taking a vachan of the sort that I will take these three vachans and do this does not come about. There the sadhaks become surrendered — a sadhak who has obtained divya drishti, seeing such a grand shakti even in a sukshma form, falls at her feet overwhelmed with bhav and says: whichever shakti you are, in whatever form you are, only bestow your kripa.

The one surrendered to never lets you fall; no shakti wants bondage

That, he says, is the greatest shakti — she will never let your fall happen. But when you bind her in a vachan that whatever I say will have to be done, then also: nobody at all wants bondage. Keep it in mind, he says, that no shakti wants bondage. You have dragged her and brought her by the influence of your mantra and energy.

She will look for your faults in order to get out

When your purpose is something base — harming someone, doing some work for yourself such as a longing to earn very great wealth and doing prayoga and kritya of that kind for it, an absence of the feeling of paropkar, doing particular shatkarma upon someone out of envy and malice — then that shakti too will watch each and every thing. She will not forgive. She too will search for faults in you, so that you commit a mistake and she may get out.

Conduct with the wife, food, bhog, forbidden shaktis and mantras

If you are a householder there, the shaktis will have their own rules, and they too will have you observe them according to their vachan: that you cannot live in householder life in such and such a manner; that you must behave with your wife in this way and this way. You will be bound in all these things — this you are not to eat; before eating you must give bhog in this manner; these works you can never do; these shaktis you can never worship; these mantras you cannot japa. The guru also tells this, and when such a vachan-vaacha takes place, they too tell it.

Regions and tantra peeths closed to him

Yes. He says the sadhak is told: into these regions you cannot go. In the tantra peeths there are a great many such regions, and into those regions he cannot go. All these matters are told.

Whether it ends at death, and whether the shakti is established in the kula

Two further things come, he says, when you say I am in vachan with you for life: whether, when your body is released — that is, at death — they will be free of the vachan; or whether you are establishing that shakti in your kula for ever. That too has to be told at that very time. Those who do not tell it, or who do not have the knowledge of it, cause suffering later to the whole line of descendants, who become bound — and this becomes a matter of a great deal of difficulty.

The first bhog by seven in the morning

Doing all this, a shakti is taken in trivacha. Now the siddhi has happened; but when you come into householder life, earlier you used to wake from sleep at ten o'clock. Until the siddhi had not happened you woke at ten. Now the siddhi has happened and you have given a vachan — and according to the vachan the first bhog, the first food, ought to be offered by seven o'clock in the morning.

She stays with you in ansha form, having left her own lok

You think that if I do not offer it nothing will happen. For how long? For two days, four days, a year, two years nothing will happen to you. But when you have taken a vachan and perfected her and kept her, and you are not giving her bhog — having left her own lok and her own place, she remains with you always in an ansha form. Once the vachan has happened, in ansha form she will most certainly remain, whichever shakti she may be, whatever her lok may be. So when you do not give it, there is trouble.

She never says it, but the dosha accrues by itself

She will never discuss it, he says, and will never say that yes, suffering is coming to you on account of me. But the dosha will go on attaching to you of its own accord.

Crossing over a mountain or a temple shikhar

Apart from that, he says, there are some shaktis with which ullanghan dosha attaches. If you cross over some mountain, a dosha attaches. If you cross over the upper part of some temple — that is, what we call shikhar darshan, the shikhar — then a dosha attaches.

Crossing the ishta's shikhar blunts the shakti

In the present time you are a very great sadhak, a siddhi of this kind has happened, and you are flying by aeroplane — then, he says, ullanghan dosha is bound to attach. You have crossed over mountains and crossed over shikhars too; and if you have crossed the shikhar of their own ishta aradhya, then your shakti is bound to be blunted just like that. All these doshas will begin to attach.

Almost all of it stays hidden; a proper guru discloses it

Nearly all of these matters, one by one, remain secret — it is the shakti that is to be opened, he says. If your guru is of that kind, then he will tell all of it: look, there are so many terms and conditions.

The hundred-point terms and conditions nobody reads

We do not read terms and conditions at all, he says; it has become a habit — now we go straight to I agree, I accept, because who will read a hundred points. There too, whatever the shakti says, you will say I accept: you have become manifest, there is no need, I accept, whatever you say. But later, when she begins to state one term and condition after another — you did this, therefore this thing happened; you did that, therefore that thing happened — then it feels that one should have read it, should have seen it, should have known it. Or, if the guru never told it at all, there is difficulty.

Taking the shaktis into a gaddi through one's guru

The second, he says, is taking shaktis of this kind into a gaddi through one's own guru. In the first route the unworthy sadhak at least has to prove his worth; the guru assists, so he has some sense that he has to carry it forward, that he has laboured and stayed properly, and he makes the attempt lifelong. Even if suffering comes at first, such sadhaks steady themselves in time — ninety percent steady themselves; ten percent go on calling their own ruin, and are ruined.

Siddhi and gaddi without the maturity to hold them

When, through some guru, what ought to reach you in five years reaches you in five months — or he gives all his things immediately and at once by performing such kriyas — then that maturity never comes, the maturity that would come to them in five years, to those who will do sadhana for five years. And on this account a great deal of suffering is received.

Do not take it without a truly high-state guru

Therefore, he says, whenever you read of trivacha, wish to take a vachan, or perform kriyas of this kind, you should keep very particular care. Without obtaining some guru who is genuinely of a high grade and who has attained a high state, one should not take it.

People appending Bhairav to their own names

These days, he says, the sadhaks of Bhairav ji are packed everywhere — Kapal Bhairav, Kaal Bhairav, people who attach Bhairav in front of their own name. Which Bhairav do they perfect? And they give such wrong information; one cannot say anything on their videos, and he says he never speaks out on it, but he listens, and hears in what manner people are being led astray.

Plain correct teaching for householders finds no audience

If you tell right and simple things plainly for the householder, he says, then people do not even want to listen. So they too have to put their matter in such a way that people will listen, so that their popularity also increases and the work is also done. Because of this, real matters are never told by anyone.

Being trapped in a web of words

Who Bhairav is, all of you ought to have knowledge, he says — it is not so easy that somebody should become Bhairav or should perfect the tattvas of Bhairav. Stating one's matters with great force, falling prey to self-infatuation, presenting things in such a way that you get caught in their web of words: all these things, he says, take you toward destruction. If you cannot test it by your own knowledge, if you have no thought and discriminating intellect on these subjects, then you will get trapped. Matters are dressed up in so many ways, and the reality is something else altogether.

The claim that they cannot keep brahmacharya

You may go into the Kaal Bhairav temple and do his worship face to face — people are doing it well in Varanasi, he says; the reality behind is something else. They speak beating their chest, but they are not, in his phrase, langot ke pakke. He says he is telling it with full proof: it is only for the saying that yes, I am of Kaal Bhairav, and that they are such great sadhaks with such and such a siddhi. Go behind the curtain and, when you are faced with reality, you will find that they cannot keep brahmacharya at all, that the capacity to keep it is not within them, that the mental state is simply not of that kind.

A mentality that cannot produce a high-grade sadhak

Every second or third girl who goes to them to learn tantra vidya or to do things of that kind, he says, they are making into a Bhairavi — become a Bhairavi. People keeping a mentality of this kind, he asks, from where will they become high-grade sadhaks?

Nobody has greater capacity than Bhairav to control negative energy

The second chief thing, he says, is that they are pushing the shastras and puranas aside and composing their own Bhairav. It is not the case that if you perfect some negative shakti you will not be able to set foot in Bhairav ji's temple, or that Bhairav ji's energy will say to you: no, no, do not come. The capacity to control negative energy, he says, is with nobody more than with Bhairav.

Born of Mahadev's body, severing Brahma's fifth head

He has placed this subject before and states it again: there is a difference according to kalpa, and there are a great many Bhairavs — there is not one Bhairav. But by one pauranik katha, when Bhairav appeared he appeared from the body of Mahadev, and when he cut the fifth head of Brahma ji with his nail, Bhairav ji had no need of any guru, nor did he have to perform any tapasya to become perfected. He was Parabrahma Parameshwar himself, the very swarup of Shiva. He appeared manifest, and along with appearing he completed his work.

Three nights, fourteen days, twenty-seven days

And such a mahashakti-punj, he says, people these days perfect in a sadhana kaal of three nights, of three nights, of fourteen days, of twenty-seven days. This Bhairav and that Bhairav, in fifty different ways, and they attach their own rules within it too. Things never happen in this manner, he says.

A pret shakti of the masan given a name

What the things you see manifest actually are, he says, or what is being given to you there, is not Bhairav but the pret shakti of the masan, to which they have given some name or other — taken into their own vachan, or bound by some bandhan shakti bestowed by their own guru.

An unmarried man dead by akal mrityu at nineteen to twenty-five

Understand this clearly, he says. Suppose an unmarried man has died, an akal mrityu of his has occurred in some accident or the like. Because the death was untimely and because the age is low — the age up to nineteen, twenty, twenty-five years — the state at that time, the vaicharik state, is a good deal different. For that reason the punj of energy in them is also a great deal higher.

Dhaar and kapal kriya at the pyre, by mantra bal

Now such a masanic shakti — they go to the pyre of such people and, by their own mantra bal, take such atmas into their own bandhan. Nearly all of what you read and see and hear, he says, has been told from there, and happens in that same way: giving a dhaar, performing the kriya of the kapal and the rest, and by their mantra bal binding such atmas.

Kaal Bhairav or Shamshan Bhairav — but who gives the order

Their siddhi took place under Kaal Bhairav, under Shamshan Bhairav — that is, they will move by his order. But who will give that order? The one who will give it is the person who is doing the perfecting.

Five or twelve years of service against a promised tripindi and moksha

After the perfecting is done, the same vachan is taken from them, and the single biggest term and condition in it is this: I will take service from you for so many years. You will serve me for five years, and after that I will have a tripindi done for your moksha, I will have this done — whatever it may be, he will say that in the vachan there, in the region of the shamshaan and the like. Or he will say: I will take service from you for twelve years, and after twelve years I am bound to give you moksha. In this manner he will take the vachan.

The durgati of the bound atma, which nobody opens up

But the durgati that atma undergoes for twelve years in the name of Bhairav, he says, a sadhak of that kshetra will be understanding well. This thing nobody ever opens up. Know it as though you are suffering and nobody can see you.

A bonded labourer for twelve years

You have been bound in his vachans in every way and have been made helpless. You will get mukti after so many days, after twelve years — but for twelve years you have to remain as his bandhua mazdoor. Whatever I say, that is what has to be done. Binding in every way, he is then handed over and made helpless there.

Bhairav's tattva is strong behind it, and the atma is controlled

Because the tattva of Bhairav is powerful behind it, he says: the mantra, the bhog and the rest of such tattvas of Bhairav — the tantra kriyas of that kind have been done in such a way, awakened in such a way, that the person, that atma, has shakti, but in bondage. It is completely controlled.

It will wreck the tantrik and his disciples' families

And whenever, from some cause, some yukti is applied and the vachan breaks — if it becomes free of the bandhan and is loosed — then it will do a deed to the tantrik mahashay himself, and through those who have become his disciples, or any other person who has taken a siddhi of this kind, it will also lay their families to waste.

Sadhana with the sankalp of Bhagavati's and Bhairav's kripa katak

Therefore, living in householder life, one should try to avoid trivacha, he says. Do sadhana always taking this sankalp: for obtaining the kripa katak of Bhagavati, for obtaining the kripa katak of Bhagavan Bhairav. There is no need to fall into trivacha if you are in the grihastha. You should be concerned with your work being completed.

Twelve years from diksha, for Bhairav and for Virabhadra

If you wish to go into the tantra kshetra, he says plainly: of the sadhana of Bhairav it is said that Bhairav gives his mantra himself. From the time you are initiated by such capable siddha sadhaks and go into such a parampara, the sadhana is of twelve years — whether it be of Bhagavan Virabhadra or of Bhagavan Bhairav.

Twelve years, in one kshetra or in several

As many ugra shaktis as there are, he says, they take sadhanas of twelve years. You may do it going into different kshetras, or do it in one kshetra. In less than that it does not happen. Afterwards there are a great many rules.

The mantra gives much, but the siddhi does not come like halwa

It is not that until the state of twelve years you will obtain nothing, he says. There is so much energy in that mantra that you will get a good deal. But that one thing you are calling a siddhi — the siddhi of Bhairav — that is not obtained like halwa.

Those too young to have done twelve years of tapasya

And those whose very age is not yet there, he says — from looking at them it does not even seem that they have reached an age at which they would have done twelve years of tapasya and siddhi, or would have obtained so much — they too are shouting Bhairav, Bhairav today. The siddhi of Bhairav is being distributed wholesale.

Guard the householder life against ill effects

So keep it in mind, he says, that by taking diksha from people of this kind, from anywhere at all, save your own householder life from ill effects coming to it in this way. Do nothing without knowing things.

Bhakti after diksha is a separate matter altogether

No. If bhakti is to be done, become initiated and do bhakti, he says. From whomever you are taking diksha, from wherever you are taking it, whether of Bhairav ji or of some other devi-devata — do their bhakti; all those things are separate.

A confident promise of immediate manifestation

But before taking a trivacha from anyone, or when a kriya of that kind is being offered to you as an enticement, or when it is being said to you with the chest thrown out that you will absolutely become manifest and such a thing will happen — then, he says, there is something black in the pulses. Keep this in mind.

Walk the path, take a mantra, let time and prarabdha do their work

If someone is having you do bhakti, telling you to walk on this path, that you will obtain it when she wishes, that you should do bhakti well, take the mantra properly, do sadhana properly, that it will take you time and your prarabdha will be cut — if someone says that, he says, it is not wrong. But if someone is telling you immediately that pratyakshikaran will happen, that such and such a Bhairav will come, do this and do that, then that is wrong.

Worshipping a bhoot at home in Bhairav's name

These subjects should never be undertaken without knowing them, he says, otherwise you will end up worshipping a bhoot in the house and will not even come to know that in the name of Bhairav a bhoot has been worshipped. By the time the leaf turns over you will be able to do nothing and will be left bound: neither mala japa will be possible, nor havan, and since you brought it yourself you will never be able to get out of any of it.

The same vidhan you already recite by, with correct beej pronunciation

Asked what the vidhan is for perfecting the Aprajita stotra in Gupt Navratri, he says: do it by that vidhan by which you have been reciting it until now. On the Aprajita stotra he says every time that there is a very great inclusion of beej mantras in it, so the pronunciation of the beej ought to come to you properly. If you do the pronunciation properly, then you may recite it to your capacity.

Not by an uninitiated person, in his view

Asked whether the Shri Vidya Khadgamala may be recited, he answers that according to him an uninitiated person should not recite the Shri Vidya Khadgamala.

Keep experiences private, and do havan on both Chaturthis

A listener says he does Ganesh ji's sadhana, has some experience, feels someone is with him in dreams but it neither speaks nor gives darshan, and asks what to do to obtain darshan. He answers: whatever experiences are coming to you through dreams and the like, tell them to yourself or to your guru ji, do not make them public. Secondly, darshan is up to him, in what manner he will give it. You should do havan — you should do havan more and more of whatever mantras you are doing japa of; at the very least you should do havan on the Chaturthi tithi in both pakshas. Through havan, he says, things fructify a good deal more quickly.

Durga, Kala Kali and Tara

He tells the same listener to do the sadhana of Ma Bhagavati Durga; on a par with the sadhana of Ma Vindhyavasini, to do that of Bhagavati Kala Kali, and to do that of Bhagavati Tara.

Never alter or insert a beej on your own

Asked whether the Shiv Shadakshari mantra can be japa'd with the Maya beej, and if so where the Maya beej would be placed in the Shiva mantra, he answers that this question should be asked of your own guru. To alter or to insert any beej in any mantra by oneself would be wrong. Take guidance from your own guru, and only after that make any interference in a mantra.

The mantra's nature, yantra vidhan, mandala and nyasa all change

If you are doing the Shadakshari, he says, then first know the vidhi vidhan; if even one letter goes here or there, the nature of that mantra changes. The yantra vidhan of the Panchakshari, the whole mandala vidhan, is different, and that of the Shadakshari is different. What you are speaking of, attaching the Maya beej, will change it; when it becomes Shadakshari, everything changes. Knowing these subjects and knowing the nyasa procedure and the like, only then should one do it — the nyasa of each will also be different.

Before eight in the morning, nine at the latest

A listener says his daily puja gets delayed until after twelve in the morning and asks whether there is any dosha, adding that he ought to do two hours more of puja. The speaker answers that if you are doing daily puja after twelve o'clock in the morning then, brother, this is a very great dosha. Who does puja up to twelve o'clock, he asks; who does puja in the hours after twelve? If you are to do puja, the attempt should be that in the morning your puja is done before eight o'clock, which is best of all; nine o'clock will also do, but up to twelve o'clock there is the dosha of dev pujan, and it will attach.

Publicising a svapna experience closes it

A listener writes that he used to have darshan of a shakti in dreams and used to tell everyone. That, the speaker says, is exactly why the seeing stopped. He points to three or four separate videos on the channel explaining each subject: what happens if someone gives you a vachan in a dream and how it has to be taken or given; what should be done if someone gives you a mantra in a dream; what should be done if in a dream you are being taken to some tirtha kshetra or something is being shown to you again and again; and what happens when you tell your experiences. Watch all of them, he says, and save yourself from all these things.

The kuldevi herself decides the birth

Asked whether Bhagavati herself decides who will be born in her kula, he answers: yes, absolutely. The devi of your kula herself decides this — whether or not you will be born in their kula.

Vedic pratyakshikaran now belongs to high sadhaks and stays secret

Asked whether those who have had darshan of Shiva ji see him the same way or in some other form, and whether it depends on our mind, he answers first that in the Vedic form, in the present time, those who have had pratyakshikaran have been high-grade sadhaks and mahatmas. And those who do get darshan very rarely make it publicly known, because after receiving darshan so much capacity does not remain in the buddhi that a person should tell these things to people; and it is in no way a thing for show, and those who make a show of it will not get such darshan at all. So the Vedic form is very rare — or one may say it is simply secret.

In sukshma form and in ordinary human form, unannounced

This much can certainly be said, he answers: that in the ordinary form, in the sukshma form as well, and in the form of an ordinary human being too, the shaktis give darshan without telling and without your knowing. At that time the buddhi is somewhere deluded by maya as well. Afterwards it is understood that this was our aradhya, who had come to give us company, or who had come to give darshan on the completion of the sadhana. Many such true incidents, he says, will be heard by you.

The bhog taken on the way to the vigraha

His example: on the last day of a Bhagavati sadhana you were taking the bhog to offer. This is heard especially in tirtha kshetras and Shakti Peeths — that at that time, assuming some form, she herself accepted it and you did not even understand. Ordinarily, if you are carrying bhog made by your own hand to offer before Bhagavati's Shri vigraha and someone says, brother, feed me, I am hungry, the maximum chance is that you will say: wait two minutes, let me offer the bhog, and after that you shall have it first of all. And you will certainly wait two minutes. But when that shakti comes before you, a person deluded by maya will never be able to say no, I shall offer it first; he will be entirely overcome and infatuated with her and will say, you eat it. And when she moves away from there and disappears, then it will be understood: this was our aradhya.

Recognized only afterward, through clarity that comes in a dream

The maximum of householder sadhaks, or sadhaks of this kind, get darshan in this manner, he says. And afterwards there is clarity in a dream and the like — that I have given darshan. And in a dream, darshan can happen in every form.

Dashami tithi, yellow cloth, khoincha, and a woman of the house

A listener says a photo of Ma Baglamukhi is in his house, which he kept by mistake, and he now wishes to immerse it. Do not keep a photo of Bhagavati by mistake, the speaker says; from keeping a photo of Bhagavati no tiryak effect at all falls — be free of anxiety. Even so, if you wish to immerse it: on the Dashami tithi, on any day that is not a Thursday — leaving out the days of Sunday, Tuesday and Thursday — first of all do her puja, shringar and the rest; begging pardon again and again, wrap her well in yellow cloth; do what is called khoincha bharna in our parts, tying rice, doob, flowers and the like in her aanchal; and have all this done by a woman of the house. Having had the shringar and everything done, thereafter, begging pardon in due form, give her a vidai.

A Vedic mantra, for a man who wears the janeu

Asked for an upay from the Devi Atharvashirsha that could be done in the night, he answers: look, the Devi Atharvashirsha is a Vedic mantra. If you are a man and you wear the janeu, then do the study of the Atharvashirsha. Otherwise, study some other pauranik mantras.

Great power in nitya puja paath

Asked whether, from doing daily stotra, chalisa and puja paath for years, some shakti walks with us in an unmanifest manner, he answers: yes, absolutely she walks. Those who have been doing puja paath for many years will, at some time or another in life, have the experience of this thing too. In daily puja paath there is a great deal of shakti and capacity. In Navratri and the like, he says, they certainly do some particular anushthan with all the rules closed in; but from daily pujan paath as well, even if you are doing a chalisa, stotra or arti, a good many shaktis begin to walk with you, because you are doing it regularly.

More than a hundred paths in Navratri, or eleven hundred with havan

Yes — whichever stotra or chalisa you are reciting, he says, if you awaken that same one by the vidhi vidhan, that is, if in Navratri and the like you do more than a hundred paths, if you do eleven hundred paths, and do havan and the like in this manner, then extremely great benefit is obtained from it.

A naam mantra per the Devi Purana

A listener asks him to make a video on a Durga naam mantra which everyone can japa without diksha. He agrees, saying he will shortly make one on the japa of Durga ji's naam mantra, and will make it according to the Devi Purana, calling it a very good thing to have said.

Nobody has the capacity to give Hanuman ji's trivacha and have it fade

A listener says a trivacha of Hanuman ji was taken by guru kripa, but since the guru ji passed away the experience is reducing, though there is no lessening in his surrender or in his bhav of puja. The speaker says this is a thing to think about, and that ordinarily this should not happen — because Hanuman ji is Hanuman ji, and nobody has so much capacity that they should give his trivacha and afterwards there be a reduction in the experiences of it. The second thing is that if a dosha or a mistake of some kind has been committed by you, then that can be a separate matter.

The angered Brahm, the atma of a Brahman

Asked what Brahmadand or the dosha is and how to be rid of it, he answers by name that Brahmadand means the angered Brahm, the atma of a Brahman; there are four to five videos on the channel connected with this, and he tells the listener to listen to them well. He adds that if you search on Google for Brahm Pishach Prapanch, you will get a story published in ten parts — a true incident — which you may read on grihasthtantra.com, and that this whole matter will become clear.

Shudra shaktis that take tamasik bali bhog

Asked whether nikrishta shaktis and tamasik shaktis are one and the same, he answers: yes, those same shudra shaktis — that is, such a shakti as takes tamasik bali bhog and the like. It is about them that we are speaking.

They do, but it is not worshipped by householders

It is not that every shakti in a tamas form is such, he says. Those that are high-grade shaktis also have their tamasik swarup — but it is not worshipped by a householder. And then there are the nikrishta shaktis, which are the masani shaktis: however well you may keep them, when the time comes they do not stand by you. He says he is speaking of shaktis of the kind that are bhoot, pret, pishaach, dakini and the like.

Apsara, yaksha, gandharva, kinnar and vidyadhar all have sadhanas

Asked whether apsara sadhana really happens, he answers by name that as many names of shaktis as you have heard — apsara, yaksha, gandharva, kinnar, vidyadhar — the sadhana of all of them exists. And the pratyaksha darshan that is being spoken of also really happens.

Apsaras promised after death elsewhere, obtainable while alive in Sanatan

He refers to a video that went viral of the chief acharya of the Kaulantak Shakti Peeth in our Sanatan culture, in which the acharya said a very good thing, and which he says listeners will relate to: that in the other mazhabs that have been made, it is said that you should do karma in this birth and after death you will get apsaras in heaven — seventy-two kinds, as you will understand. But Sanatan culture alone is such that in it, it is said that while living you can do such sadhanas that apsaras may come to you upon the earth, may come for you.

Not completion, but aid in dharma-artha-kama-moksha

And it has never been said there to stop, he says: in apsara sadhana completion has never been declared — it has never been said that after doing apsara sadhana you become complete. Apsara sadhana exists for assistance in dharma, artha, kama and moksha, in kama, so that your mind may be withdrawn from the desires you have. When you become complete, then you will move toward moksha, and the apsara will become your helper.

First see the bhav and the balabal

Asked whether manglik dosha is good for the sadhana marg and which sadhana a manglik person should do, he says that according to his own experience, whoever has manglik dosha should first of all see, according to the bhav, in which bhav it is and how much its balabal is. Whether it is good for the sadhana marg or not cannot be said from a manglik dosha alone.

Baglamukhi, Hanuman, and the ugra shaktis of the battlefield

The second thing, he says, is that if Mangal is strong, then if you do the sadhana of Bhagavati Baglamukhi, of Hanuman ji, or of such shaktis as are connected with the field of war — the ugra shaktis, particularly, though all the shaktis are such, yet still those whose swarup is of that kind — then you get a swift result.

After twenty-eight years it gives more, before that it pacifies the dosha

The second thing is this, he says: when you do a sadhana of this kind after you are more than twenty-eight years of age, then it gives greater benefit. When you do it before that, then a pacification of the dosha takes place — so in every way it is to your advantage.

Sahasranama paath of Narayana or Sadashiva, with abhishek

If you accept that Kaal Sarp dosha is here and you wish to have its removal, he says, then you should do the Sahasranama paath of Bhagavan Shri Narayana or of Bhagavan Mahadev Sadashiva, and do abhishek with that very paath — this is the most easily available and simple upay. If while doing the Sahasranama paath of Bhagavan Sadashiva you do abhishek with milk-mixed water, with sweet water, even every Monday, then you will get mukti from this dosha very swiftly indeed; mukti from sarp dosha and the rest comes very swiftly.

Navnaag with the kula naag on Panchami, with Bhagavati Manasa

Along with this, on the Panchami tithi, he says: Nagaraj Vasuki, Sheshnag, or the twelve nagas that there are, the ashtanag that there are, the ten nagas that there are — as much as you can understand, whatever is according to your own kula, or the dwadash nagas that there are, or the navnaag that there are. According to him, the puja should be done of the navnaag together with the kula naag — so the puja of the nine nagas should be done on the Panchami tithi; and if you do it together with Bhagavati Manasa as well, then in this too you get a good deal of help.

A refusal — he does not know your kuldevata's state or your adhikar

Asked how the Ma Bagla Pratyangira kavach is to be recited in Gupt Navratra, he says: please understand this vidhi vidhan properly from your own guru ji and only then do it; there is a video on the channel connected with Bagla Pratyangira. He says he never tells subjects of this kind — he tells only what will be for the good of a householder — because he does not know what the state of the kuldevi and kuldevata of your house is, how great a sadhak you are, which mantras you have japa'd, whether you are initiated or not. So for Bagla Pratyangira, he says, he will never say it.

Take a vachan according to your own life, if you can keep it

A listener says there is some confusion — you say a vachan should not be taken from a shakti, then why is vachan management there in sadhana? He answers: I have never said that a vachan should not be taken from a shakti. I said that a householder should take a vachan according to his own life. If you can fulfil it, then take a vachan. If you have perfected some yakshini, take three kinds of vachan from her — it is not limited to trivacha alone.

Not what the spread confusion claims

Then, if you are going to perfect her in the form of a wife — though it does not happen in the manner in which the confusion has been spread, he says — after that the situation becomes a good deal different. The reason behind it is not that the yakshini will kill your wife because she has been taken in vachan.

Her energy binds with your prana urja

When you bind a yakshini in a vachan for yourself, he says, then — yaksha and yakshini is the very name — the energy that is in her body becomes bound with your prana urja, it becomes bound. And when they are bound to the prana urja, then however much mantra japa and the like you do, from that very mantra japa she gets nourishment, and she will accomplish the work for you.

Prana urja depletes and the body weakens

And when you go into householder life, he says, then somewhere or other there will be obstruction in your sadhana and tapasya; somewhere or other things of that kind will come. Because of that there will be a depletion of prana urja, you will not be able to give time, you will get a weak body, and then the vachan will break there — and when the vachan breaks there will be difficulty.

If you have the capacity, or if you will leave the family

This is why I have said that a vachan should not be taken if you do not have the capacity, he says. If you wish to leave your family, or wish to take a shakti of that kind, then absolutely take it — all the rest he says he has made clear already: how a vachan is to be taken, whose vachan and whose not, how much and what should be known.

Havanatmak prayoga of the ishta's mantra on the ishta's day

A listener says some unknown shakti is becoming an obstruction in japa — a mala that takes five minutes now takes twenty. He answers by name that in the time now running these things come a great deal. When an unknown shakti is becoming an obstruction in japa, a havanatmak prayoga should be done: of your own ishta, on the day connected with the ishta — as, if you do the seva of Hanuman ji, then on Tuesday and Saturday; or if you are doing that of Bhagavan Dattatreya, then on Thursday — a havanatmak prayoga of the mantras connected with them. Do at least one thousand one hundred and eight ahutis, he says, if it seems too much to you.

Better done after initiation

Asked whether the Ashtakshar mantra of Ma Durga can be done, he says: according to him, if you do it having become initiated, then it is much better. For the rest, it is your own wish.

A Sanatan tantric taabij may be worn

Asked again whether mala japa can be done wearing a tantric taabij, he says: yes, wear the tantric taabij; it is connected with Sanatan, wear it and do it. He adds that he does not understand why the questioner is asking — everybody wears them.

Separate videos on each beej — Kreem and Kring

A listener asks him, if possible, to say something on the Kreem beej mantra. All right, he says — on the beej mantras he will make one separately on each single beej; on both Kreem and Kring.

Not by rule; but achman and restart if it is unbearable

Asked whether, after taking the sankalp of a paath, one may get up in the middle of the paath and take water, he answers: according to him this should not be done. But if it is absolutely unbearable for you, if you are new, if the throat is drying up entirely and the state of being able to speak is no longer left, then you should drink a little water, do achman and the rest again, and begin the paath afresh.

Steadiness of mental state is required

Asked whether the matter of steadiness of mental state must certainly be present in a sadhak of the dev shreni, he answers: yes, absolutely.

His answer on the Vasant Vijay Maharaj events

A listener asks how the siddhi of a rain of wealth and kumkum is obtained — whereby notes, coins, kumkum and the like appear in the house or pocket of whoever sees it — and how all this happens. He answers: watch the channel of Vasant Vijay Maharaj ji, he will have all of it done. Rashtra Sant Vasant Vijay Maharaj ji, he says, had a rain of kumkum, a fragrance of chandan, and a rain of crores of rupees done at the last Guru Purnima. You too were present there, and I too was present, he tells the questioner by name; but neither did anything happen at your place nor did anything happen with us — perhaps we are not high-grade sadhaks, there is need of improvement in both of us, which is why it did not happen with us. He adds that of all the people he knows who were doing it, it happened with none of them. So, according to him, we are all right here, we are right in the seva of Bhagavati; a rain of notes and kumkum is not going to happen with us. It is better, he says, if one does not fall into things of this kind at all.

A specific video will be needed

Asked to give information about the manibandh rekha, he says a specific video will have to be made on it.

Yajnopavit rules, purity of food and lodging, chhoot-chhat

Asked what to keep in mind before undertaking travel, he says that if you are a sadhak there is already a separate video made about what things should be carried along and what should be done. Even so, if you are doing sadhana in a sattvik manner, then: first, if the yajnopavit has been done, let there be no lapse in the rules connected with the yajnopavit; you should have all your things separately, to take care of purity. Second, you should also pay attention to where you eat your food. Third, you should pay attention to the purity of the place where you will rest and sleep. And you should also keep in mind not to carry along on the journey any such thing on which the effect of chhoot-chhat may fall.

The forty-day Hanuman Chalisa havan

A listener says there had been some quarrel with a neighbour, that the neighbour has acquaintance with tantriks and bhagats, and that a kriya has been had done on his house and family. The speaker answers by name: the vidhi of the havan with the Hanuman Chalisa for forty days is given on the channel; have it done, do it, continuously, morning and evening if possible. It will take ten minutes, five to ten minutes. If your schedule is such, then it will take five minutes in the morning — do it in the morning, and then do it at night whenever you get home. Try it once, he says. Start it now from Gupt Navratri and do it until Savan Purnima — from the thirtieth of June until the day of Raksha Bandhan, do havan with the Hanuman Chalisa continuously morning and evening. The vidhis have been told; the vidhi for doing havan with the Hanuman Chalisa in Chaitra Navratri is available on this very channel. Hear it once and try doing it.

The forty-day mandala puja of Hanuman ji

The condition has already worsened and you cannot do a great deal now, he says; if he tells you a great tantric prayoga, or tells you to go to somebody, money will be spent on everything. The most easily available thing is to try doing havan with the Hanuman Chalisa. A continuous forty days is one mandala puja — that is, for forty days do the puja of Hanuman ji alone; on Tuesday and Saturday go to him and record your presence; offer bhog and the rest to Hanuman ji. Within those forty days, he says, the situation will improve a good deal.

The closing of the doors is a separate matter

A listener says that these days people, out of greed for money, do not observe the Ambubachi parva at all, and that he has explained it to several priests who say the doors do not close at Vaishno Devi or at Maihar. All right, the speaker answers, that is their own thinking, or they are saying it according to their own sthan. The closing of the doors is a separate matter. If the doors are not closing, that is fine — it is a Shakti Peeth. For the rest, to accept or not to accept is upon oneself.

Pray only for your own protection

In such a state, he says by name to the listener, when you make some complaint about your enemies, then that effect begins to work in reverse — from whatever prayer you make. In such a state, make the attempt only for your own protection.

Six in the morning and six in the evening, exactly, for forty days

And whatever tantra kaat there is at present, if you are not very specially strong, do what has been told and see — you will begin to get benefit very swiftly indeed. The second thing, he says, is: take it as a rule that the dhooni is done at six o'clock in the morning and the dhooni is done at six o'clock in the evening. Do just that much for forty days and see. Keep doing this absolutely accurately at six in the morning and six in the evening, continuously for forty days. However great your enemy may be, however much he may have done, but if you do it fully by the clock for forty days — if he does not rub his nose on the ground, then say so. Do it accurately, he says, and see.

Masans are of many kinds

Asked about a masan shakti, he answers that it will have to be seen which masan shakti it is, which masan it is — masans are of a great many kinds.

Both exist, as Rudragana sadhana does

Asked whether, as there is Rudragana sadhana, there is any sadhana of the ganas of Guru Dattatreya or of the siddhas of the Nath Panth, he answers: yes, yes, absolutely there is. There is one of Bhagavan Dattatreya too, and there is one of the siddhas of the Nath Panth too.

Then something has been played on you

A listener says kripa is not coming even after the vachan. That kripa should not be coming after a vachan is a nearly impossible thing, the speaker answers; then here a game has been played with you. He tells the listener by name to speak to his guru ji once.

See which beej, and for what purpose

He tells a listener by name that there are a good many differences among the beej mantras: which beej you are doing japa of, and with what purpose you are doing it — you should do it having seen this.

Only if the capacity has come within you

No, brother, he answers a listener by name: trivacha is obtained only if that much capacity has come within you. Otherwise it is not obtained just like that.

Baglamukhi is Mahavaishnavi, a maha swarup of Mahalakshmi

What need at all will there be to do a Lakshmi sadhana along with Baglamukhi Mai, he asks. Take the diksha of her own Mandar vidya and the rest. Baglamukhi is Mahavaishnavi herself; she is a maha swarup of Mahalakshmi. You will not need to do a separate Lakshmi sadhana.

Get the house examined by a qualified tantrik nearby

A listener writes that she remains troubled by tantra-mantra, that she does puja but wants a permanent upay, and that fear begins in the house as soon as evening falls. In such a state, he answers, you should meet at the very least one qualified tantrik, some knowledgeable person nearby, and first have the house set right, have it examined, have it seen what the condition of the house is, and have the removal done accordingly. Nothing will come of telling an upay, he says: you are asking for a permanent upay, so permanently you will have to have it shown and have those things done.

Gorakhnath and Dattatreya sadhanas to come

Asked to upload further sadhanas of Shabar tantra, such as those of Guru Gorakhnath ji and Guru Dattatreya ji, he says he will do so shortly.

Dedicate the life to her and leave it upon her

Asked how Bhavani's pratyakshikaran is to be done, he answers by name: dedicate your life to Bhavani, and leave it upon her.

Do not get caught in experiences

A listener says he does japa of Ma Kali's mantras but no experience is happening. Do not get caught in experience, he answers by name; if you make an examination of experience you will be in difficulty. Why get caught in experience — life was not given for experience. No experience is happening: then do japa for those for whom you are doing japa. She is not giving experience, she is doing very well. Those who get caught in experiences stay right there. Then, if experience does not happen you will weep that it is not happening, and if it happens you will say it has now happened, do such and such. This is why, he says, do not get caught in experiences.

Neelkanth Bhairav named as the listener's kul Bhairav

Asked how the sadhana and anushthan of Kul Bhairav ji should be done, he tells the listener by name that Neelkanth Bhairav is his kul Bhairav.

Mantra samputan is a whole science and is never done independently

A listener sends a samputit mantra he has written. He answers by name that he has no knowledge whatever on this subject and therefore asks pardon. He cannot make samputit mantras of his own accord, nor can he tell the listener that this is correct; he simply does not have knowledge about it, nor can he samput mantras in this way. Mantra samputan, he says, is a whole science, and it is never done independently.

It depends on the change of his mind and on prarabdha

If there is some nastik in the house, that he should become astik never depends upon you and me at all, he says. Until there is a change in his own mind this is not possible, and so long as it is written in prarabdha that he will not change, until then he will not change; he will have to undergo his own, and only after that will it happen. Look, he says: those who are very good teachers — their son turns out the most spoiled of all, a lampat of the first order. This is the reason behind it.

A very good dream — begin at once

A listener says he saw a video of the Mahalakshmi Yogini sadhana, that a wish to do the sadhana arose in his mind, and that in a dream he saw the feet of the Devi and was saying in the dream that Lakshmi ji has come. It is a very good dream, the speaker answers by name — start it at once. The sadhana of Bhagavati Mahalakshmi Yogini, from whomever and wherever you are seeing it and doing it, is very auspicious; do it absolutely.

Samput and samputit paath are one

Asked what samputti paath is and whether samput and samputti paath are the same, he says he thinks the questioner means samput paath, and is trying to write samputit paath. Samput and samputit paath, he says, are one and the same.

The family you are born into, and what drives you to sadhana

Asked how to focus the mind completely, he tells the listener by name to keep this matter in mind: whichever family we take birth in matters. When any person takes birth in some family and goes to do sadhana — either his own mind made him do it, so he is going to do sadhana; or his circumstances are such that he is moving toward sadhana, saying that from the troubles in my life let me get release.

The family's prarabdha comes with the sankalp

And this depends on the whole family, he says: when you have begun to do sadhana, then it is not yours alone there. There the prarabdha of the people of your family too has somewhere or other to be undergone — because you never take a sankalp for yourself alone; you are doing it for the whole family: that my mother and father may become well, that my wife may become well, that my brother may become well, that my sister may become well, that her marriage may take place. So you will do it in their stead as well.

Because a Brahman is trained from the start and does trikal Gayatri

Why is it said that only a Brahman should do sadhanatmak kriyas of this kind, that only he should do mantra japa and puja paath for somebody, he asks. Because you wish to do it — absolutely, you do it too, nobody is forbidden at all — but you do not do trikal Gayatri. A Brahman is taught everything from the very beginning: among Brahmans, a child of eight or ten years is doing Vedic paath. Look at anybody else — nobody learns paath quickly. If they were to learn and do it in this same manner, then they too can do it.

The kriya done on you and the graha-nakshatra doshas

Because when they take the sankalp that I take the sankalp of a sava-lakh japa of this mantra for the removal of the calamity and misfortune that has come into so-and-so's life, then in such a state this happens: whatever kriya has been done upon you, whatever graha-nakshatra doshas and the like are yours. He adds that those who have knowledge will see this too — if you give the utara of some graha, they will not take the daan; a great many such Brahmans who have knowledge do not take the daan of grahas at all.

Not wanting to bear further prarabdha

Why do they not take it, he asks. In this too there are two kinds: those who do a great deal of puja paath will take it — those who have the kripa of their ishta, those who have anubhuti. But there are a great many who are good sadhaks and who even so do not take it, because they say: I do not want to undergo further prarabdha. And they do not have puja paath done for anybody either. They say: I have received a Brahman life, let me do all my own and go forward, forward.

Their prarabdha falls on your life

But when you are doing puja paath and japa for somebody else, he says, then somewhere or other whatever their prarabdha is, the effect of it falls upon your life. And when you will not be a good sadhak, when you will not be doing trikal Gayatri, when you will not be doing any puja paath for yourself, when you will not be doing anushthans and the rest, then afflictions will come in your life as well.

Seven days of japa for ten thousand, and nothing after

Now when you got an anushthan, he says — that yes, all right, you are getting ten thousand rupees and you will do japa for seven days — so you did japa for just those seven days for them. After that you have nothing to do with puja paath at all. Then there is difficulty. Ordinarily, he says, people do just this.

The thousand-kilo load given back one kilo at a time

When afflictions come in life — someone's sister has a trouble, someone's brother, someone's mother and father — then they go and begin puja paath in that manner. Well then, brother, now you have taken everybody's upon yourself, so how will the suffering be wiped out? Now it will take time. You have kept a load weighing a thousand kilos ready beforehand, a load of karmas. Now here you are giving it back one kilo at a time — so why this hurry? It will have to be cut through at ease; let it run on, and alongside keep making the attempt too.

The buddhi becomes clear and knowledge comes

From reciting stotra and stuti and the like, the buddhi becomes clear, he says. From reciting the granths connected with your own ishta, you obtain knowledge of a good many things; things come to be understood.

Even Sadashiva's leelas contain suffering

In the leelas that Bhagavan Sadashiva performed, he asks, has suffering not come into his life? Which are the devatas in whose life suffering has never been shown? Of all the pauranik kathas there are, he asks listeners to comment the name of some devata to whom suffering never came at all.

Named for removing Bhagavati's shok; her husband cursed to be an ajgar

Ashok Sundari, about whom this matter came, he says: when Bhagavati asked for her from the Kalpavriksha, her name was set as Ashok Sundari precisely because she had removed the shok of Bhagavati. And the one who was the husband of that same Ashok Sundari was cursed by Agastya Rishi and made into an ajgar. Even today there is a place in Indonesia or Cambodia where this is spoken of.

The leela staged so that we too learn we cannot run from prarabdha

Although he had become Indra, he says, even so he received a curse on account of his own fault. So tell me — even he who is the son-in-law of Bhagavan Sadashiva has received a curse. In whose life is there no suffering? When suffering has been in the life of the devatas, who created their own prarabdha and underwent it and set it before you, so that you should see that on account of karma this thing will have to be undergone — then who are you and I? This leela, he says, is why the dev shaktis staged it: so that we too should learn from them that yes, we too will have to undergo it, we cannot run away. So keeping a little patience, these things are to be crossed.

He has none; another YouTuber distributes them for lakhs

A listener asks him to transfer one jinn, to be given as a gift. He answers that a jinn is not with him at all. For that, he says, there is another YouTuber who distributes very fearsome jinns; everybody will have to join together and make the request to him, since the money will not be that much — they take lakhs of rupees. So, joining together, let a jinn be transferred. And then, he asks, you will give a jinn as a gift at a marriage, and when the wife runs away having taken the jinn, then what will you do? Are you carrying out a friendship or an enmity?

Read the puranas of the deity you have faith in, before mantras

A listener says he wishes to do sadhana but is entirely new, and asks where, how and when he should do it. He answers by name: if you have no guru and have nothing at all, then even before mantra paath he would say that you should recite the puranas — whichever shakti you have faith in, begin reading the puranas connected with them. If you have very great faith in Bhagavan Shri Krishna, then there are the eighteen paths of the Gita — doing one paath daily, complete it once in eighteen days. Begin in this manner, he says; after that, then go on to mantras.

In supari form, as Ganesh ji is worshipped

Asked, since we worship Ganesh ji in supari form, in what form a devi should be worshipped when there is no photo or murti of her, he answers: if you wish to do it in a symbolic form, then in the form of a supari all the shaktis become worshipped.

Hom havan at home and kshetrapal nikari

Asked again about fear beginning as soon as evening falls, what the cause could be, and why puja done daily brings no release, he answers: show it once to a knowledgeable person; have hom havan done well at the house; have kshetrapal nikari done. When the problem comes to be known, have its treatment done in the right way.

The harms that fall on the one who does jhaad-phoonk

A listener says that at his house, even without initiation and without fitness, relatives are carrying on jhaad-phoonk in an arbitrary way, that nobody listens to him, that he is undergoing suffering and feeling very helpless. This thing, the speaker answers by name, is the worst thing of all. He understands what he is saying: that the people of the house are doing jhaad-phoonk and none of them is initiated — and if a shakti of that kind is established at the house through which work of this sort is being done. There is a playlist called Bhagatvaal Grameen, he says, in which they have explained each thing: what troubles arise when you do jhaad-phoonk; what falls upon the one doing the jhaad-phoonk and what falls upon his family; how to be saved. In this, he says, you can do nothing. If the people of your house are not listening, then pray to your ishta and aradhya that they may be given good sense.

A kind of intoxication that ends only in punishment

But he has seen this, he says — it is his own personal experience of life — that those people who get caught in this do not understand until they are punished in the right way, or, to put it another way, until the family is well and truly scattered. It is a kind of intoxication.

Spoken aloud

Asked in what manner the viniyoga and nyasa and the rest of the Navarna mantra should be done, he answers: do it by speaking it aloud.

Daily paath near Shiva, with the sankalp naming abhichaar

Asked how to fight abhichaar by Rudragana sadhana, he answers: when, taking a sankalp, you have done the Rudragana sadhana more than three times, then if you take a sankalp and do the daily paath near Shiva ji, you obtain mukti from abhichaar. In the sankalp, he says, it will have to be taken as: for the purpose of freedom from abhichaar.

Keep brahmacharya if possible

Asked whether there are any separate rules for reciting daily for twenty-one days or forty-one days, he answers: if it is possible, do it while observing brahmacharya — that is the best of all.

From Ekakshari to twenty-two-akshari and Sahasrakshari

Asked how many lakh japa of Kali Mata's mantra perfect it, he answers by name: it is according to the mantra of which you have received diksha in the guru's nearness, having become initiated. Look, from the Ekakshari vidhi onward there are mantras up to the twenty-two-akshari and the Sahasrakshari. So, let us take it that the mantra of Dakshina Kalika is of twenty-two aksharas.

Four lakh for the Ekakshari, sixteen lakh for a mahapurashcharan

And whichever mantra of Kali ji you have taken, he says, according to that you should do at least four times more japa. If you have taken the Ekakshari, then four lakh. If a mahapurashcharan is to be done, then four times the four, that is, sixteen lakh is said; twelve to sixteen lakh is held. So think in that proportion. If you have taken the Panchmukhi mantra — that is, if you have taken the Panchakshari mantra of Bhagavati Kali — then do three hundred times; at the least fifteen lakh, and if you go to the maximum, then reckon it as five lakh each done four times, take twenty-one lakh. At present, he says, your guru will tell you properly which one you have taken and how it was given.

Nila Saraswati, and Uchchhishta Ganapati himself gupt

Asked whether the shakti in the lap of Uchchhishta Ganapati or Mahaganapati is gupt, he answers: Uchchhishta Ganapati is himself in a gupt swarup. The shakti seated in his lap is Nila Saraswati.

Only if vansh vriddhi is complete and she is not to remain in grihastha

Asked whether a woman can light the dhoona of Gorakhnath, he answers: what is it these days that you are not doing? But — vansh vriddhi having been completed, and if from now onward she is not to remain in the grihastha, only then should the dhoona be lit. Even so, he says, we would say that you should light it only after becoming initiated and understanding all these subjects properly from your guru ji.

Deferred to the coming Ganpati puja

Asked why a gaja head had to be joined to Ganesh ji, whether there are tantric secrets in it, and about the tantric importance of the three-eyed Ganapati and the Panchmukhi Ganapati, he says that all these subjects will have to be told separately. Ganpati puja is coming, and in it he will continually attempt, staying within his capacity and limits, to tell the tantrokta subjects connected with Ganpati ji.

Havan and bhog above all, and the agiyari never missed

Asked how those who get sawari should do the pujan and archan of the shaktis in daily life, he answers: those to whom sawari comes, at the very least, daily — for them the most important things are havan and bhog. If you do the agiyari, then whether the agiyari is a daily one, or one of Purnima, Amavasya or Ashtami, the agiyari should not be missed; or if you do havan, then the havan should not be missed. That, he says, is the most necessary of all.

A nikari of the house each Amavasya

The second thing, he says, is that if you do the work of dekhna and sunna, then, brother, according to him a nikari of the house should be done on every Amavasya — because who will come to your house bringing what, and what will he leave behind, and which puja paath and to whom and in what you will bind: all those things should keep being cleaned from time to time.

Bali destroys anishtata

The third important matter, he says, is bali. Bali is very necessary for a person to whom sawari comes, because from bali the destruction of anishtata takes place. Sometimes it happens that, however much capacity a person who does dekhna-sunna may have, some kshudra shakti comes into your darbar which becomes the cause of suffering upon the people of your family. So bali, he says, is the single greatest medium.

Many balis exist in a sattvik paddhati

By bali, he says, we are not speaking of a sheep or a goat. According to whatever your own sattvik paddhati may be, there are a great many balis. So at the very least it should certainly be done once in a month.

Havan, and feeding a dog, a cow or a bird with your own hand

And the chief matter of all, he says: for whichever yogini is dedicated to your ishta — as some yogini shakti is coming, or you have some lok devata — if they come in sawari, then on whichever day is theirs you should certainly make the attempt to do havan, and as far as possible to feed a dog, a cow or a bird with your own hand. From this, he says, the destruction of anishtata takes place.

Nobody who comes must be sent back empty

Remember one thing, he says: those upon whom dev shaktis come, particularly a lok veer shakti of some kind, some lok shakti — they say this thing openly, that if anybody comes then you will not turn him back, you will not send him back; he will absolutely be seen and be heard, we will see to him; nobody must go empty from my darbar. In this manner they roar.

Precautions and bandhans so the visitors' burden does not reach the family

All right — they are shaktis; according to themselves, what they are saying is their own maryada, and they are saying it, right in their own place. But if you are the head of the household, he says, you should have this knowledge: that if ten people are coming to your house, bringing ten kinds of malaamat, then so that its effect should not fall upon the members of your family, and should not fall upon the one on whom the sawari is coming, what precautions you have to take, how you have to be saved, what bandhan has to be made and where.

His view: householders should not do this at home

Now according to him, he says, brother, householders should not do all this at home. In this very thing somebody brings something, seats it and goes away, and then the sawari people begin to play at something else entirely, and sometimes it is never properly found out.

A half-finished state that can be very destructive

A listener says that sawari of devi-devatas comes upon his wife, that she also makes people well, but that the divya drishti is not opening. The first thing he must say, the speaker answers, is that when sawari begins to come, people at once begin to make people well, to see and to hear — and this half-finished state can be very destructive indeed. When a shakti comes newly, then the effect is a good deal greater and people do get well; afterwards, then, there will be difficulty.

A proper sthan, a fixed day, and no mannat at home

Meet some good knowledgeable person, he says, and first of all have a sthan given to them, so that their sthan is properly made and they come in the right way. Fix their day: that instead of coming daily, let it be Purnima, let it be Ashtami, let them come on some one day; and if you wish to hold the darbar on that day, then hold it. Keep their bhog and the place of puja properly. And along with that, do not now have mannat done at your house. If you are asking, he says, then he is telling according to himself; for the rest it is your own wish — he is telling what is the true thing.

It opens for a moment, when there is work, and by a guru

As for divya drishti, he says, know this too: divya drishti will never open by itself just like that; it will open in an instant and will close. It will open when there is work. How will it open? When you accept some guru and give a vachan — somewhere a beeda is given, somewhere in the vachan something is fed — then they open the eyes. There, he says, it is needed.

Which devi-devatas, whose paltan, who walks ahead and behind

Then how many there are, which devi-devatas they are, whose paltan it is, who is walking ahead and behind, who stays alongside — the knowledge of all of them is given by the guru, calling each one by one. All these subjects, he says, ought to be known properly through some knowledgeable person. If you do it without knowing, you will remain in darkness. By oneself this thing is not possible; by oneself it is not possible to so great an extent. To a certain limit you can go, but in this take somebody's help and do it in the right way.

His refusal to judge another parampara's claim

A listener says that Vasant Vijay ji Maharaj now has showers of crores done, and then takes lakhs of rupees by putting up a bid in the name of a single arghya at the pujan, and that he therefore suspects the rain of crores is mayavi, only for show. He answers by name that he does not have much knowledge on this subject, because no such event has taken place before him. As for the rest, it is their own guru parampara; in the Jain parampara subjects of this kind exist. You yourself told us, and we have also seen, so he too thinks this thing may happen. You yourself say that in it seths become Indra and Indrani — so it may be that the rule there is that there is a bid for the arti and for all these things. Their own panth and sampradaya has its rules, and they will be running according to that. As far as the question of it being mayavi is concerned, he says, only he who has obtained this thing can tell it; you and I have not obtained it, so how shall we say whether it is right or wrong.

As daily nourishing food keeps life running

Asked what benefits come from ordinary nitya puja, he answers: just as we daily eat ordinary food and our life runs well, from eating nourishing food — in that same manner, when you do nitya puja and seva, then even if difficulties do come into your life, they pass off with ease and you get across them. The benefits of doing nitya seva and puja are endless, and a person born in a Sanatan Hindu culture should do japa and puja paath lifelong, until death, so long as there is steadiness in his buddhi and his mental state is right.

The shelter of a qualified acharya, and initiation

For sakshat darshan, he says, go into the shelter of some connected and qualified acharya. Going into the shelter of such a sadhya and becoming initiated, then do sadhana.

Sweet speech, which can also cut a heart

Asked for upays for making relationships good, he answers: sweet speech is the best for making a relationship good. If a relationship is to be spoiled, then by that same speech you can pierce anybody's heart thoroughly; and if relationships are to be made good, then speech is the best upay. For the rest, he says, if you wish to go into tantra, then that is a different matter.

He sends nobody, and works himself as far as possible

He tells a listener by name that he has no such tantrik to whom he could send him. You can make the attempt yourself; there are a great many videos on the channel, and if you can do it, then you may do it accordingly. I do not send anybody to anybody, he says: to my capacity and as far as possible, I get the work done by myself and through you.

The Rudrayamala kavach, after reading the phalashruti

Asked which kavach of Kaal Bhairav ji should be recited, he answers by name: recite the kavach of the Rudrayamala; the Rudrayamala will be best of all. Read the phalashruti, he adds, and if it is written in the phalashruti that an uninitiated person should not recite it, then do not recite it.