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

The subject begins with those on whom abhichaar has been done and whose upayas bring no relief

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.

He begins the subject from the point at which the matter of taking a vachan arises at all. Those people who remain afflicted by tantra and Abhichara — on whom tantrokta kriyas of some kind have been performed. The person is greatly troubled and is taking the support of a great many prayogas, but on account of those upayas he is getting no particular relief. What is the reason behind that, and why does it happen? Understand this subject first, he says: how much importance a vachan carries, and how far it goes. The thing to clear first, he says, is how any power comes into a vachan at all, and which are the shaktis that give a vachan in the present time.

Householders born into sadhak families often want to be rid of the shakti their grandfather established

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.

Know this first, he says: in the present time, in this Kalikaal that is running, there are people — sadhaks too — and among the Grihastha Tantra family that they have, there are several such people who belong to the family of some good sadhak and who want release from the very shaktis established in their own kula. Somebody's grandfather, somebody's father was a good tantra sadhak and acquired some shaktis; but now trouble is coming to them, and they wish to be rid of it. Understand this subject first, he says.

What is the difference between seeking a shakti's kripa and taking a vachan from her?

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.

The reason becomes this, he says. When you perform a sadhana of some high grade and wish to obtain the kripa of some particular shakti, that matter is a separate one. But when you wish that the shakti become manifest before you and give you a vachan — and what is to be taken in the vachan, what Trivacha is, all of that is known to you, let us suppose through some guru — then you begin to do sadhana.

What kind of shakti takes long to be perfected?

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.

Suppose, he says, that you are doing the sadhana of some high-grade shakti of the dev varga, which is not connected with this lok — not a shakti connected with the bhumandal, but one connected with the devlok. Then it will take you time to accomplish it. For example, the sadhana of some yakshini of a soum swarup. Although, he adds, all the forms are not for a householder — still, let us suppose it. In the dev varga there are a great many such shaktis which householders living a maryadit life perfect, even in the present time.

What is tested first in a high-grade sadhana?

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.

When you do such a high-grade sadhana, he says, an examination of your fear will take place first of all. This too, he says, is known to all of you and you will have heard it. A householder should do sadhana only in the sattvik manner. And when you do sadhana staying within sattvik maryada, more time is also taken. And when more time begins to be taken — for how many days will people take up a sadhana? They lift it for twenty-one days, for forty-one days.

What do people conclude when nothing happens in forty-one days?

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.

If in forty-one days no pratyakshikaran happened for them, no particular experience of a shakti occurred, then they accept defeat. It seems to them that this is a fabricated, invented sadhana; or that no such thing happens; or that perhaps the margdarshak who told them about this sadhana did not tell them all of it. Thinking such things, they abandon the sadhana.

Is a sadhana wasted if it is abandoned after forty-one days?

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.

Suppose someone did a forty-one day sadhana of some yakshini of a saumya form. On account of doing that sadhana, the Tapo-bala that was formed and the energy of that mantra that was formed did certainly reach her. She may not have become manifest before you, may not have given you any vachan, you may have had no experience whatever, not even a little — but in an indirect manner her drishti now always, forever, remains upon you. In this, he says, there are no two opinions.

A devlok shakti may withhold her manifestation simply to test firmness and patience further

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 reason for her not becoming manifest before you can be a great deal, he says. It may be that she wishes to take a further examination of you, wishes to see your firmness, wishes to see how much dhairya there is within you. A high-grade shakti of some devlok is not obtained so easily.

Forty-one days of service in exchange for lifelong obedience is a bargain nobody would accept

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?

Suppose we say to you, he says, that we will serve you for forty-one days, but after that you will have to obey our word for the whole of your life. Would you agree in just that way? Do think about this subject. Suppose your name is Rajesh Sharma. I did the complete service of Rajesh Sharma for forty-one days: food and water on time, on time all his shringar articles and the rest, the paan for him, the tea, all of it given. In forty-one days he saw that yes, he is doing a great deal by rule. But was the examination complete in forty-one days — that yes, now for the whole of life we will come under your control, and when you call, whatever you say we will do? It is not so easy, he says. The shaktis of the dev varga do not come so easily.

Beyond the sadhana itself, a shakti weighs this birth's karmas 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.

Apart from that, he says, there are the karmas of this birth of yours — whatever karma we have done, good and bad — and according to that too those shaktis look at what will fructify. They see: he is calling, but what is in his mind? What does he wish to have done? Is he perfecting this shakti out of enmity toward somebody, so that when he has perfected me he will have a killing done by me? Or — he is greedy for wealth. He wishes to become wealthier than such and such a person, and his greed is very sharp indeed. Even then, he says, the shakti will not be perfected.

What happens if you intend to make an enemy dance once the shakti is perfected?

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.

So the bhav you will have held in your mind beforehand — that we have some enemy, that he is a good deal more powerful than you, and that you have made a wish in your mind. That when we have perfected this yakshini, then we will make you dance. Then before being perfected she will make you dance a thousand times first. Know this, he says.

Is it wrong to have material desires in sadhana?

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.

To make a material desire is not wrong, the speaker says. But when you take some shakti into your own bandhan and wish to run her according to your own wish — then, at that point, things become a good deal harder for you.

What attitude brings a shakti quickly?

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.

If you do this having become surrendered, he says — that yes, I am attempting to perfect you, but I shall walk according to your order. Whatever the sufferings of my life are, look at them according to your own wish. Please remove this suffering, and my chief aim will remain, through your kripa, spiritual advancement and going toward Bhagavati. Show me the path. Let me go forward in the spiritual life, let me do paropkar. If this remains your thinking, he says, then she will be perfected quickly — but this does not come to be within anybody.

How does a shakti test the sadhak trying to perfect her?

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.

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

What accompanies a high yakshini sadhana besides the yakshini herself?

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.

Now the person who abandoned the sadhana after forty-one days, saying that nothing happens — on account of that tapobal, given how high-grade a sadhana has been done, a great many things will have gone along with it. He will have done the sadhana of Yaksharaj. Sadhana has to be done alongside with Krodh Bhairava; the guru will have had that done. And along with it, two or three chief sadhanas are connected with Bhagavan Shiva.

What happens to the unused tapobal of an abandoned sadhana?

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.

After doing so much sadhana, when the sadhana of a devloki yakshini was done and she was not perfected — you abandoned the sadhana, but the tapobal that had formed you could not use anywhere. Now you have met some person who said: we will have some masanic shakti perfected by you, and she is greater than your yakshini, she will give a great deal. Or you saw some enticement of this same kind. And having been enticed, you went to perfect a shakti of this kind.

How is a masanic shakti perfected in a single night?

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.

She will be perfected by you in one night, he says. On the night of Deepavali you were taken into the Masan. On a burning pyre a dhaar of daaru was applied, a piece of meat was dropped, and there she became manifest. Vachan, vaacha and all the rest were done. And enjoyment also began to come to you. The bhog was told: on every Amavasya, give her this daaru and this bhog — that alone, and she will do your work. Whenever you want work done, keep giving this bhog.

A shakti made manifest in one night runs 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.

And what vachan was taken? In what manner did the pratyakshikaran also happen? From where did such capacity come into you, how did all this come about? Look at this too, he says. There, whoever your tantra guru was, when they gave you a shakti of that kind — in one night, let us say in eleven nights and the like — they had you perfect a shakti that runs on ordinary bhog. They had you perfect shaktis that run on Sabar Mantra and the like. After that, then what happens?

Why does a person with a masanic siddhi say he has no trouble at all?

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.

Here, he says, you will put this question: brother, you speak wrongly. You say that from perfecting low-grade tamasik shaktis of this kind, suffering comes — but no suffering at all is coming to me. Because I too have done a siddhi. I too have such and such a masanic shakti, but I have no suffering. On the contrary, she obeys my words. Until when? — he asks. So long as the tapobal made from the dev-varga shakti whose 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.

How do the first years after a masanic siddhi look?

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.

This is the reason, the speaker says, that whoever perfects masanic shaktis finds that in the beginning a great deal fructifies. For a year, two years, three years you will see them rising to a considerable height, advancing a great deal. They will progress in a financial manner. A gathering of people will form. A great deal will happen.

Why does a masanic siddhi turn against its holder later?

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.

But as three years, five years, seven years pass — because when a masanic shakti of this kind 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. And then what happens? After two or four years your fall begins, and then there is nobody who saves you.

Trivacha of nikrishta shaktis must never be done, however great the enticement

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.

So the chief thing that ought to be remembered, he says, is that one should never do the Trivacha and the like of nikrishta shaktis. Even from somebody's enticement, a trivacha does come to be done once. Now, he says, the question arises here: what is trivacha? What is trivacha siddhi? And what are its maryadas in householder life — which is a chief subject.

In what form does a shakti become manifest when a vachan is taken?

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 most special matter that arises here, he says, is what trivacha is and in what manner it should be taken in householder life. Three vachans, of which we hear. What is it that has to be taken as a vachan from some devi shakti when we have done sadhana — and after doing the sadhana, in what manner does that shakti become manifest? Does she become manifest in a manavi swarup, or in a sukshma swarup, or in what manner? This depends, he says, upon your Guru. It is the gurus who take you, when you will do pratyakshikaran practically, into all these things.

Pratyakshikaran is like a twenty-five lakh car — the maintenance begins after it comes home

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.

Listen to the whole matter, which goes a good way further, he says. Do not leap from just here, that yes, we have to do pratyakshikaran. Know the matters that come after it. Because, look — bring a car home, it is a very good thing. Show the whole world that you have a car worth twenty-five lakh. But if you bring a twenty-five lakh car, you will have to keep its maintenance in that same way. The year's insurance money, its washing expense, fifty kinds of thing. So know all of this in full first.

What does the guru do before the shakti is made to appear?

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.

When the guru, by his own wish, gave you Divyadrishti and the rest — what is called the opening of the eyes — saying that yes, all right, in this manner you will be able to see that shakti. When they seated you in a raksha ghera and the like, and a forty-one day sadhana took place, or a three or four month sadhana, or a year-long sadhana. When a shakti of that kind became manifest to you, you were told to take three vachans.

What are the three vachans usually taken?

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.

In three vachans and the like there are some rules for after the vachan is given, and some rules for before the vachan is given. The vachan is also administered in different ways. So 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 upon these very things that it is taken. These are the three vachans.

Is a vachan taken in high-grade tantra at all?

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.

But when you go into the high-grade tantra kshetra, he says, then when you look there, vachans of this kind and the rest do not take place there. There, when the shaktis become manifest, the bhav itself becomes different. There, taking so much of a vachan — that I shall take these three vachans, I shall do this — does not come about. There the sadhaks become surrendered. When a shakti of that grand kind becomes manifest, even in a sukshma swarup, and a sadhak who has obtained divya drishti is able to see such a shakti — then, overwhelmed with bhav, he falls at her feet and says: whatever shakti you may be, in whatever form you may be, only bestow your kripa. As is your wish, so will you run me; only let my kalyan be.

Which is the greatest shakti?

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.

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 too, nobody at all wants bondage. Keep it in mind, he says: no shakti wants bondage. You have dragged her and brought her by the influence of your mantra and your energy.

What happens if the purpose behind the vachan is a base one?

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.

And when your purpose will be something base — harming somebody; doing some work for yourself, such as a longing to earn very great wealth, and for that doing prayoga and Kritya of that kind; the absence of the feeling of paropkar; doing particular Shatkarma and the like upon somebody on account of envy and malice. When you accomplish these things through that shakti, then that shakti too will look at each and every thing. She will not forgive. She too will search for faults within you — that let him make a mistake, and let me get out.

What rules does the shakti impose on a householder in return?

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.

Now, if you are a householder there, then the shaktis will have their own rule. They too, according to their vachan, will have it observed — that brother, you cannot remain in householder life in this manner. You have to behave with your wife in this way and this way. In all these things too you will be bound there. 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 do the japa of. The guru also tells this, and when a vachan-vaacha of this kind takes place, they too tell it.

Are there places a vachan-bound sadhak may not go?

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.

Along with this, he says, the sadhak is told: into these kshetras you cannot go. In the tantra peeth there are a great many such kshetras. Into those kshetras he cannot go. All these matters are told to him.

Which two clauses of a vachan are usually left unstated?

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.

Along with it, when you say that I am in vachan with you for the whole of life, two further things come there. That when your body is released — that is, when death occurs — after that, will they be free of the vachan? Or are you 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, cause suffering later on to the whole line of descendants, who become bound. And this becomes a matter of a great deal of difficulty.

How does a vachan change the daily routine of a householder?

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.

So, having done so much, a shakti is taken in Trivacha — in what is ordinarily being spoken of as trivacha. Now the siddhi has happened, all right. Now when you come into householder life: earlier you used to get up from sleep at ten o'clock. Until the siddhi had not happened, until then you got up at ten o'clock. Now the siddhi has happened. You have given a vachan. Now, according to the vachan, the first bhog that ought to be offered to her, the first food, ought to be offered by seven o'clock in the morning.

What if the bhog is simply not given?

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.

You are thinking that if I do not offer it, nothing will happen. For how many days? For two days, four days, one year, two years, nothing will happen to you. But when you have taken a vachan and perfected her and kept her, and are not giving her bhog — leaving her own loks, leaving her own sthan, she is there to remain with you always in an ansha form. Once the vachan has taken place, in ansha form she will most certainly remain, whichever shakti she may be. Even though her lok may be anything at all. So when you will not give it, there is difficulty. Now you will say that the siddhi was done and suffering has begun to come.

Will the shakti tell you that the trouble comes from her?

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.

There will never be any discussion of this, he says. She will never say that yes, on account of me suffering is coming to you. But the Dosha will go on attaching to you of its own accord.

What is ullanghan dosha?

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.

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

How does air travel affect a sadhak under such a rule?

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.

Now in the present time you are a very great sadhak, a siddhi of this kind has come about, you are flying by aeroplane — then, brother, ullanghan dosha is bound to attach. You have crossed over mountains as well, and crossed over shikhars as well. And if you have crossed over the shikhar of their Ishta Devata and aradhya, then your shakti is bound to be blunted just like that. All these doshas will begin to attach.

Are these conditions disclosed to the sadhak?

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.

Now, all these matters — one by one, nearly all of it — remains secret. It is the shakti that is to be opened. If your guru is of that kind, then he will tell every such thing: look, there are so many terms and conditions.

A vachan's conditions are accepted the way hundred-point terms are accepted unread

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.

We do not read terms and conditions at all, he says — it has now become a habit. Now we go straight to I agree, I accept and run off. Good heavens, 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, so be it. But afterwards, when she begins to state each term and condition one by one — you did this, and therefore this thing happened; you did that, and therefore that thing happened — then it feels: good heavens, one should have read it, should have seen it, should have known it. Or else, if the guru has not told it at all, then there is difficulty. This much, he says, was by your own strength and capacity, whatever good or bad may have come of it.

Shaktis are also taken into a gaddi through one's own guru, without the sadhak proving his worth

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.

The second, he says, is taking shaktis of this kind into a gaddi through one's own guru. What happens in the first route is that even the unworthy sadhaks have to prove their own worthiness. The guru cooperates, so they have some sense that yes, it has to be carried forward, that they have laboured and stayed rightly; and they make the attempt lifelong. Even if suffering is received in the beginning, such sadhaks steady themselves in time. Ninety percent of people steady themselves; ten percent go on calling their own ruin, and so they are ruined. But people do steady themselves in that.

What is wrong with receiving in five months what should take five years?

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.

But when, through some guru, the thing that ought to reach you in five years reaches you in five months — or when they give all their own things immediately, in a tatkalik manner, by performing kriyas of this kind — 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. Siddhi is obtained, a gaddi is obtained, great men speak of them. Immediate, instant benefit is received. Whatever you say, so it becomes: it seems that this person was met only two months ago and had nothing, and now he has so many shaktis, so much capacity, so much strength, so much of everything, full of wealth and grain, obtained by guru kripa. But the maturity that ought to be there to hold it, the mental state that ought to be there to handle it, is not there. And that thing will slowly, slowly begin to eat him. It will not be immediate.

Trivacha should not be taken without a guru genuinely of a high grade and high state

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.

Therefore, he says, whenever you read about trivacha, wish to take a vachan, or perform kriyas of this kind, you should keep very particular care. If you do not obtain some guru who is right, of a high grade, and who has attained a high state, then you should not take it.

Sadhaks who attach Bhairav to their own names never say which Bhairav they perfected

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.

These days, he says, the sadhaks of Bhairav ji are packed everywhere. Kapal Bhairav, Kaal Bhairava — people who attach Bhairav in front of their own name. All right — which Bhairav is it that they perfect? And they give such wrong information. On their videos you can say nothing; he says he never speaks in them, but he listens: yes, brother, in what manner people are being led astray.

Plain, correct teaching for householders finds no audience, so the matter gets dressed up

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.

If you tell right and simple things in a plain manner for a householder, he says, then people also do not want to listen. So they too have to state their matter in such a way that people will listen — so that their popularity also increases and the work is also done. On account of this, what happens is that real matters are never told by anybody.

Is it easy to become Bhairav or to perfect his tattva?

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.

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

Public Kaal Bhairav worship coexists with an inability to 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.

You may go into the temple of Kaal Bhairav 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 langot ke pakke. He says he is telling this with full proof. It is only for the saying — that yes, I am of Kaal Bhairav, and that these are such great sadhaks, very great, and they have such and such a siddhi. When you go behind the curtain and see, when you are faced with reality, then you will come to know that these people cannot keep BrahmacharyaStrict celibacy required through an extended ritual observance. at all. The capacity to keep it is simply not within them. The mental state is not of that kind at all.

Making every woman who comes a Bhairavi is 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?

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

Can perfecting a negative shakti bar you from a Bhairav temple?

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.

For a householder, he says, the second thing that he had chiefly stated: Bhairav. You are pushing the shastras and puranas aside and composing your own Bhairav. It is not so, that if you perfect some negative shakti you will not be able to set foot in Bhairav ji's temple. That Bhairav ji's energy will say to you: no, no, do not come. The capacity to control negative energy is not with anyone more than it is with Bhairav.

How did Bhairav first appear, and did he need a guru?

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.

The second matter, which he had placed before too and which he states again: when Bhairav became manifest for the first time — there is a difference according to kalpa, there are a great many Bhairavs, there is not one Bhairav; according to Bhairav there are a great many Bhairavs. But there is one pauranik katha in which it is said that when Bhairav appeared, he appeared from the body of Mahadev; and when he cut the head of Brahma ji, the fifth head, with his own nail, then Bhairav ji had no need of any guru, nor did he have to do any tapasya in order to become perfected. He was Parabrahma Parameshwar himself; he was the very swarup of Shiva. He appeared manifest, and along with appearing he completed his work.

A mahashakti-punj is now claimed as perfected in three nights, fourteen days or twenty-seven

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.

And such a mahashakti-punj, he says, people these days perfect in a sadhana kaal of three nights, of three nights, in a fourteen-day sadhana, in a twenty-seven day sadhana. Such and such. So this Bhairav, that Bhairav, in fifty different ways — and they attach their own rules within it as well. In this manner, he says, things never come about.

What manifests in a short Bhairav sadhana is a pret shakti of the masan given some 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.

Yes — what are they? The thing that is appearing manifest to you, or that is being given to you there, is not Bhairav. It is that Preta shakti of the masan, to which they have given some name or other. Taken into their own vachan, or bound by some such bandhan shakti bestowed by their own guru.

Whose atma is used for a masanic siddhi?

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.

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

An atma is taken into bandhan at the pyre by dhaar and kapal kriya, through 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.

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

The siddhi moves by Kaal Bhairav's order, but the order is given by the one doing the perfecting

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.

Their siddhi took place beneath Kaal Bhairav; it took place beneath Shamshan Bhairav. That is to say, they will move upon his order. But who will give that order? The one who will give it will be that person who is doing the perfecting.

The vachan's largest clause is 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.

And after the perfecting is done, the same vachan is taken from them, and what is the single biggest term and condition in the vachan? That I will take service from you for so many years. You will serve me for five years, and after that, for your moksha, I will have a Tripindi Shraddha done, I will have this done — whatever it may be, from there he will say it in the vachan, in the region of the shamshaan and the rest. 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 the bound atma undergoes for twelve years is something 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.

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

The atma held in the vachan lives as a bandhua mazdoor until its term ends

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.

You have been bound in his vachans in a complete manner, and you have been made helpless. Mukti will be given to you after so many days, after twelve years — but for twelve years you have to remain as my bandhua mazdoor. Whatever I say, that has to be done. And taking him into bondage in every way, he is then handed over there and made helpless.

The bound atma keeps its power because Bhairav's tattva stands awakened behind it

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.

But the tattva of Bhairav, since it is powerful behind it — the mantra, the bhog and the rest, tantra kriyas of that kind belonging to such tattvas of Bhairav — has been awakened in such a manner that the person, that atma, does have shakti, but in bondage. It is controlled in a complete manner.

A bound atma that is loosed strikes the tantrik himself 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.

And whenever, from some cause or another, some yukti has been applied and the vachan has broken — if it has become free of the bandhan and has opened — then it will do a deed to the tantrik mahashay as well. And of those who have become his disciples, or any other person who has taken a siddhi of this kind, through them it will lay their families to waste as well.

What should a householder do instead of taking trivacha?

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.

Therefore, while living in householder life, one should make the attempt to be saved from Trivacha. Always, for the obtaining of the kripa katak of Bhagavati, for the obtaining of the kripa katak of Bhagavan Bhairav — take this sankalp and do sadhana. There is no need to fall into trivacha if you are in the grihastha. You should be concerned with your work being completed.

How long does a genuine Bhairav sadhana take?

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.

And if you wish to go into the tantra kshetra, he says, then he is telling you plainly. Of the sadhana of Bhairav it is said that Bhairav gives his own mantra himself. From the time you are initiated by siddha and capable sadhaks of that kind and go into such a parampara, the sadhana is of twelve years. Whether it be of Bhagavan Virabhadra, whether it be of Bhagavan Bhairav.

How long do all ugra shaktis take?

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.

As many ugra shaktis as there are, they take sadhanas of twelve years. Either go into different kshetras and do it, or do it in one kshetra. In less than that it does not happen. After that there are a great many rules.

The mantra gives a good deal during the twelve years; only the siddhi does not arrive 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.

Yes — it is not that up to the state of twelve years you will obtain nothing. There is so much energy in that mantra that you will obtain a good deal. But that one thing you are speaking of as a siddhi, the siddhi of Bhairav — that is not obtained like halwa.

Those distributing Bhairav siddhi are not old enough to have completed 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.

And those whose very age is not yet there — from the very look of it, it does not seem that their age has become such that they would have done tapasya and siddhi for up to twelve years, or that they would have obtained so much — they too are shouting Bhairav, Bhairav today. The siddhi of Bhairav is being distributed wholesale.

Diksha taken from such people brings ill effects into householder life

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.

So keep it in mind, he says: from taking Diksha from people of this kind, from anywhere at all, save yourself from ill effects of this sort coming into your householder life. Do nothing without knowing things.

Bhakti after diksha is a separate matter altogether from the kriyas being warned against

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.

If bhakti is to be done, then become initiated and do bhakti, he says. From whomever you are taking diksha, from wherever you are taking diksha — whether you are taking it of Bhairav ji or of some other devi-devata — do their bhakti. All those things are separate.

What is the sign that something is wrong in a trivacha offer?

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.

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

What kind of instruction from a teacher is not wrong?

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.

Someone is having you do bhakti, someone is telling you that yes, walk upon this path; when their wish comes you will obtain it; do bhakti well, take the mantra properly, do sadhana rightly, it will take you time, your PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. will be cut — if someone says this, it is not wrong. But if somebody is telling you immediately that pratyakshikaran will happen, that such and such a Bhairav will come, do this, do that — then that is wrong.

Undertaken without knowledge, this ends in a bhoot worshipped 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.

Without knowing these subjects, one should never do it, he says. Otherwise you will worship 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. Then neither mala japa will be possible nor Havan will be possible; and since you yourself brought it, you will never even be able to get out of all these things.

How should the Aprajita stotra be perfected in Gupt Navratri?

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.

Asked how the Aprajita Stotram is to be perfected in Gupt Navratri and what the vidhan will be, he answers: do it by that same vidhan by which you have been reciting it until now. About the Aprajita stotra, he says, he says every time that there is a very great inclusion of Bija Mantra 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.

May the Shri Vidya Khadgamala be recited?

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.

Asked whether the recitation of the Shri Vidya Khadgamala can be done, he says: according to him, an undiksha'd person should not recite the Kali Khadgamala of Shri Vidya.

What should someone doing Ganesh sadhana do when there are dreams but no darshan?

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.

A listener says he is doing the sadhana of Ganesh ji; some experience happens, in dreams it feels as though someone is with him, but it neither speaks nor gives darshan. He asks what to do to obtain darshan. Whatever experiences are coming to you through dreams and the like, the speaker says, tell those experiences to yourself or to your guru ji; do not make them public. The second thing is that darshan is up to him — in what manner he will give darshan. You should do Havan. You should do havan more and more; of whichever mantras you are doing japa, if you are doing them to your capacity then at the very least you should do havan on the Chaturthi tithi in both pakshas. Through havan, things fructify a good deal more quickly.

Durga, Kala Kali and Tara are placed on a par with the sadhana of Ma Vindhyavasini

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.

Do the sadhana of Ma Bhagavati Durga, he says. On a par with the sadhana of Ma Vindhyavasini, do that of Bhagavati Kala Kali; do that of Bhagavati Tara.

May the Shiv Shadakshari mantra be japa'd with the Maya beej?

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.

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

What happens if a single letter of a mantra shifts?

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.

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

Is there a dosha in doing daily puja after noon?

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.

A listener says that in his daily puja paath the time runs past twelve o'clock in the morning and asks whether there is any dosha, adding that he ought to do two hours more of puja. If you are doing your daily puja after twelve o'clock in the morning, the speaker answers by name, then, brother, this is a very great dosha. Tell me, who does puja up to twelve o'clock? Who does puja in the time after twelve o'clock? If you are to do puja, the attempt should be that in the morning your puja be completed before eight o'clock — that is best of all. Nine o'clock will also do, all right; but up to twelve o'clock there is the dosha of dev pujan, and it will attach.

Why did dreams of a shakti stop after they were told to everyone?

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.

A listener writes that formerly he used to have darshan of a shakti in dreams and used to tell everybody. That, the speaker says, is exactly why the seeing stopped. On the things seen in dreams, when you tell them to people, there are three to four separate videos in which each subject has been explained: what happens if somebody gives you a vachan in a dream, and how it has to be taken or given. What should be done if somebody 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. What happens when you tell your experiences. There are separate videos on all these subjects; watch them all and save yourself from all these things.

Does Bhagavati decide who is born in her kula?

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.

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

Does everyone who has darshan of Shiva see the same form?

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.

Asked, on darshan, whether those who have had darshan of Shiva ji see him just the same, or what his form will look like, and whether it depends upon our mind, the speaker answers the listener by name. The first thing is that in the Vedic form, in the present time, those to whom pratyakshikaran has happened have been high-grade sadhaks and mahatmas. And those to whom darshan does happen — very few people ever make it publicly known. Because after darshan is obtained, so much capacity does not remain in the buddhi that a person should tell these things to people. And all this is in no way for show either. And those who will make a show of it will not get darshan in this manner at all. So the Vedic swarup is very rare indeed. Or, if it be said, it is simply secret.

In what form do shaktis ordinarily give darshan?

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.

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

The bhog carried to the vigraha is often accepted in an assumed form and recognised only later

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.

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

How do householder sadhaks usually come to know they received darshan?

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.

So the maximum, whether they be householder sadhaks or sadhaks of this kind, get darshan in this manner. 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.

How should a photo of Bhagavati Baglamukhi be immersed if one wishes to?

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 listener writes that there is a photo of Ma Baglamukhi at his guru dev's house, that he kept it by mistake, and that he now wishes to immerse it, and asks what will have to be done in it. Do not keep a photo of Bhagavati by mistake, the speaker says. From keeping a photo of Bhagavati no Tiryak Prabhava at all falls. Be free of anxiety. Even so, if you wish to immerse it, then on the Dashami tithi, on whichever day is not a Thursday — leaving out the day of Sunday, Tuesday and Thursday — on any other day, first of all do her puja and shringar and the rest. Begging pardon again and again, wrapping her well in yellow cloth, do what in our parts is called the filling of the khoincha — the rice, doob, flowers and the like that are tied into her aanchal — do all that, and have it done by a woman of the house. Having had the shringar and all of it done, thereafter, begging pardon in due form, give her a vidai.

Who may study the Devi Atharvashirsha?

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.

Asked for an upay from the Devi Atharvashirsha, one that could be done in the night, he answers: look, the Devi AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. is a Vedic mantra. If you are a man and you 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., then do the study of the Atharvashirsha. Otherwise, do the study of some other pauranik mantras.

Does a shakti walk with someone who has done daily paath for years?

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.

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 — at some time or another in life the experience of this thing will come to you as well. In daily puja paath there is a great deal of shakti and capacity. In Navratri and the like, of course, they do some particular anushthan with all the rules closed in. But from daily pujan paath too — even if you are doing a chalisa, a stotra or an arti — from that too a good many shaktis begin to walk with you, because you are doing it regularly. If you keep doing it regularly, you will have a great deal of benefit. One should never abandon it.

How is a stotra or chalisa awakened?

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.

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

A video on Durga's naam mantra, japa-able without diksha, is promised 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.

A listener asks him to make a video on a Durga naam mantra, one whose japa everybody can do without Diksha. All right, he says. He will shortly make one on the japa of the naam mantra of Durga ji; he will make it according to the Devi Purana. You have said a very good thing, he adds.

Why would experiences reduce after the guru who gave a Hanuman trivacha has died?

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.

A listener writes that by guru kripa a Trivacha of Hanuman ji was taken by him, but on the guru ji's passing away the experience is reducing; he asks what can be done, and says there has been no lessening in his surrender or in his bhav of puja. If it is a trivacha of Hanuman ji, and it was obtained by you through the kripa of the guru ji, and now you are doing it and feel that the experience is reducing in it — then this is a thing to think about, the speaker says, addressing him by name. Ordinarily this should not happen. Because Hanuman ji is Hanuman ji. Nobody has so much capacity that they should give his trivacha, and after that there should be any lessening in the experiences of it. The second thing is: if any dosha or mistake of some kind has been committed by you, then that can be a separate matter.

What is Brahmadand or Brahma dosha?

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.

Asked what Brahmadand or the dosha is, and how to obtain release from it, he answers the listener by name. Brahmadand — that is, the kupit Brahm, the atma of a Brahman. Connected with this there are four to five videos on the channel. Listen to them well. Brahm Pishach Prapanch: if you search on Google, you will get a story published in ten parts. It is a true incident, which you may read on grihasthtantra.com. This whole thing will become clear to you. Read the Brahm Pishach Prapanch, search on Google and you will get it.

Are nikrishta shaktis and tamasik shaktis the same thing?

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.

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

Do high shaktis also have a tamasik form?

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.

It is not the case that every shakti is such in a tamas form, he says. Those that are high-grade shaktis have their tamasik swarup too — 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 that kind which are bhoot, Preta, Pishach, dakini and the rest.

Does apsara sadhana really exist?

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.

Asked whether apsara sadhana truly exists, he answers the listener by name. As many names of shaktis as you have heard — apsara, Yaksha, gandharva, kinnar, vidyadhar — the sadhana of all of them exists. All right — and the pratyaksha darshan that is being spoken of also truly happens.

Other mazhabs promise apsaras after death; in Sanatan they are obtainable while alive

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.

In our Sanatan culture, he says, there is an acharya of a Kaulantak Shakti Peeth, the chief acharya there at present, and a video of his had gone viral in which he said a very good thing; as many as are listening will certainly relate to it. That in the other mazhabs that have been made, in those mazhabs it is said that in this birth you should do karma, and after death you will get apsaras in heaven. All right — of seventy-two kinds, 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 upon the earth with you, may come for you.

What is apsara sadhana actually for?

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.

And it has never been said there to stop, he says. In apsara sadhana, completeness has never been spoken of — it has never been said that after doing apsara sadhana you become complete. Apsara sadhana is for assistance in dharma, artha, kama and moksha, in kama — so that your mind may be withdrawn from the desires that are yours. When you become complete, then you will move toward moksha, and the apsara will become your helper. It happens in this manner, he says.

Is manglik dosha good for the sadhana path?

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.

Asked whether manglik dosha is good for the sadhana marg, and which sadhana a manglik person should do, he says: look, according to his own experience he would say that 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 — this thing cannot be said from a manglik dosha alone.

Which sadhanas suit a person with a strong Mangal?

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.

All right. The second thing is this, he says: if Mangal remains strong, then Bhagavati Baglamukhi, Hanuman ji, or such shaktis as are the ugra shaktis connected with the field of war — particularly so; although all the shaktis are such, yet even so, those whose swarup is of that kind — if you do their sadhana, then a swift result is obtained by you.

Does age matter in taking up such a sadhana?

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.

The second thing is this, he says: after being more than twenty-eight years of age, when you do a sadhana of this kind, 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 benefit.

What is the simplest remedy for Kaal Sarp dosha?

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.

If you accept that Kaal Sarp Dosh is here and that its removal is to be done, he says, then you should do the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. paath of Bhagavan Shri Narayana or of Bhagavan Mahadev Sadashiva, and do abhishek with that very thing. 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, and do it even every Monday, then very swiftly indeed you will obtain mukti from this dosha. From sarp dosha and the rest, mukti is obtained very swiftly.

Which nagas should be worshipped, and on which tithi?

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.

Along with this, he says, on the Panchami tithi: 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 may be according to your own kula; or the dwadash nagas that there are, or the Navnaag that there are. According to him, the pujan 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 along with Bhagavati Manasa as well, then in this too you get a good deal of help.

The Bagla Pratyangira kavach is left to the listener's own guru, whose adhikar he cannot judge

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.

Asked how the Ma Bagla Pratyangira kavach is to be recited in the Gupt Navratra, he answers: 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 never tells subjects of this kind, he says — he tells such things as 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.

He has never said a vachan must never be taken — only that a householder must be able to 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.

A listener writes that he feels a little confusion: you say a vachan should not be taken from a shakti, then why is vachan management there in sadhana? I have never said this, the speaker answers, that a vachan should not be taken from a shakti. What I said was that a householder should take a vachan according to his own life. If you can fulfil it, then take a vachan. You have perfected some yakshini: take three kinds of vachan from her. It is not limited to Trivacha alone.

What happens when a yakshini is perfected in a wife-form?

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.

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

What actually happens when a yakshini is bound to a sadhak?

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.

When you bind a yakshini in a vachan for yourself — yaksha, yakshini, that is the very name — then the energy that is within her body becomes bound with your Prana Urja; she becomes bound. And when she will be bound with your prana urja, then however much mantra japa and the rest you do, from that very mantra japa she will receive nourishment, and she will accomplish the work for you.

Why does the vachan break in householder life?

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.

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

When may a vachan be taken after all?

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.

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 remaining things he has made clear beforehand: how a vachan is taken, whose vachan and whose not, how much of what ought to be known.

What should be done when an unknown shakti obstructs japa?

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.

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

May the Ashtakshar mantra of Ma Durga be done?

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.

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

May one do mala japa wearing a tantric taabij?

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.

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

Separate videos are promised on each beej, Kreem and Kring alike

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.

A listener asks him, by name, that if it is possible he should be so kind as to say something on the Kreem Bija Mantra mantra. All right, he says. On the beej mantras he will make one separately on each single beej — on both Kreem and Kring.

May one drink water in the middle of a paath after taking sankalp?

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.

Asked whether, after taking the sankalp of a paath, one can 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 not being borne by you, if you are new, if the throat is drying up entirely and the state of being able to speak is no longer remaining, then you should drink a little water. Doing achman and the rest again, you should begin the paath once more.

Must there be mental steadiness in a dev-shreni sadhak?

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

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

How does one get the siddhi of showers of wealth and kumkum?

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

The manibandh rekha needs a specific video of its own

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

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

What should a sadhak keep in mind before travelling?

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.

Asked what to keep in mind before undertaking travel, he answers, addressing the listener by name: if you are a sadhak, then for this a separate video has already been made about what things should be taken along with you if you do sadhana, and what should be done. Even so, if you are doing sadhana in a sattvik manner, then first of all — if 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. has been done, let there be no lapse in the rules connected with the yajnopavit. To keep care of purity, you should have all your things separately. The second thing is: where do you eat your food? You should pay attention to that as well. The third thing is: the place where you will rest and sleep — you should keep attention to the purity of those places. And do not carry along on the journey any such thing on which the effect of chhoot-chhat may fall. This too should be kept in mind.

What should someone do when a neighbour has had a kriya done on his family?

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.

A listener says there had been some words with a neighbour, that the neighbour has acquaintance with tantriks and bhagats, and that a kriya has been had done on his house and his family. The vidhi of the havan with the Hanuman Chalisa for forty days is given on the channel, the speaker answers by name. Have it done; do it, continuously, morning and evening if it is possible. It will take ten minutes, it will take five to ten minutes. If your schedule is like that, then it will take five minutes in the morning — do it in the morning, and then at night, whenever you come home, do it then. Try doing it once. Start it now from Gupt Navratri and do it until Savan Purnima. Starting 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 Hanuman Chalisa havan is recommended over a costly tantric prayoga because anyone can do it

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 condition has already become bad; at present you cannot do a great deal, he says. If he tells you great big tantric prayogas, or tells you to go to somebody, money will be spent on every one of those things. The most easily available thing is: 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. See — within forty days the situation will improve a great deal.

Whether the doors close at Vaishno Devi or Maihar is separate from Ambubachi itself

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.

A listener says that these days people, from greed for money, do not observe the Ambubachi parva at all, and that he has explained it to several priests, who say that 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, then that is fine; it is a Shakti Peeth. For the rest, to accept or not to accept is upon oneself.

Why does complaining about enemies in prayer have a reverse effect?

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.

In such a state, as you are writing, he answers the listener by name — that the effect begins to come in reverse: when you make some complaint concerning your enemies, then that effect begins to work the other way about. From whatever prayer you make. In such a state, make the attempt only for your own raksha.

The dhooni is to be done at exactly six in the morning and six in the evening 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.

And whatever Tantra Kaat there is at present — if you are not very specially strong, then do what he has told and see; benefit will begin to be obtained by you very swiftly indeed. The second thing: take it as a rule that at six o'clock in the morning the DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space. is done, and at six o'clock in the evening the dhooni is done. Do just that much for forty days and see. Keep doing this absolutely accurately, at six o'clock in the morning and at six o'clock in the evening, continuously for forty days. However great an enemy of yours there may be, however much he may have done — but if you do it by the clock, in full, for forty days, then if he does not rub his nose upon the ground, you may say so. But do it accurately, he says, and see.

Masans are of a great many kinds, and which one it is must be established first

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.

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

Are there sadhanas of Dattatreya's ganas and the Nath Panth siddhas?

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.

Asked whether, just as there is Rudragana sadhana, there is any such sadhana of the Ganas of Guru Dattatreya, of the siddhas of the Nath Sampradaya Panth, he answers: yes, yes, absolutely there is. There is one of Bhagavan Dattatreya too; there is one of the siddhas of the Nath Panth too.

Why would kripa not come even after a vachan?

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.

A listener says that kripa is not coming even after the vachan. That kripa should not come after a vachan is a nearly impossible thing, the speaker answers. Then here a game has been played with you. Speak once to your guru ji, he tells the listener by name.

How should a beej mantra be chosen for japa?

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.

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

Does a trivacha come to everybody?

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.

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.

Is a separate Lakshmi sadhana needed alongside Baglamukhi?

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.

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 Lakshmi sadhana separately.

What should a woman troubled by tantra-mantra and evening fear do?

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.

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

Further Shabar tantra sadhanas of Gorakhnath and Dattatreya are to come shortly

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.

Asked to upload further sadhanas of Sabar Mantra tantra — such as those of Guru Gorakhnath ji and of Guru Dattatreya ji — he answers that he will do so shortly.

How does one do pratyakshikaran of Bhavani?

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

Asked how the pratyakshikaran of Bhavani is to be done, he answers the listener by name. Dedicate your life to Bhavani, and leave it upon her.

What should be done when japa of Kali's mantras gives no experience?

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.

A listener says that he does the 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, then 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 remain right there. Then, if experience does not happen you will weep that experience 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.

Which is the kul Bhairav to be worshipped?

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.

Asked how the sadhana and anushthan of Kul Bhairav ji should be done, he answers the listener by name: Neelkanth Bhairav is your Kula Bhairava.

Mantra samputan is a whole science and is never composed 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.

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

Can an atheist in the household be made a believer?

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.

If there is some nastik in the house, that he should become an astik never depends upon you and me at all, he says. So long as there is no change in his own mind, until then this is not possible; and so long as it is written in PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. that he will not change, until then they will not change. They will have to undergo their 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. He turns out a lampat of the first order. This is the reason behind it.

What does a dream of the Devi's feet before Mahalakshmi Yogini sadhana mean?

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.

A listener says that he saw the 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 — start it at once, the speaker answers by name. The sadhana of Bhagavati Mahalakshmi Yogini, from whomever and wherever you are seeing it and doing it, is very auspicious. Do it absolutely.

Are samput and samputti paath the same thing?

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.

Asked what samputti paath is, and whether samput and samputti paath are the same, he answers: samput and samputti paath — by samputti paath, he thinks, you are speaking of the Samput paath itself. You are wishing to write samputit paath. Samput and samputit paath are one and the same.

How should the mind be brought to full focus?

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.

Asked how the mind is to be focused in a complete manner, he says: we will tell you one thing. Whichever family we take birth in, keep this matter in mind. When any person takes birth in some family, and when he goes to do sadhana — for one, his own mind made him do it, so he is going to do sadhana. For the second, his circumstances will be such that he is moving toward sadhana, saying that from the troubles that are in my life let me get release.

Whose prarabdha is borne when you begin sadhana?

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.

And this depends upon the whole family, he says. When you have begun to do sadhana, then it is not only yours there. There the PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. of the people of your family too has, somewhere or other, to be undergone. Because you never take a sankalp only for yourself, do you — 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.

Why is it said that only a Brahman should do such sadhanatmak kriyas for others?

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.

Why is it said that only a Brahman should do sadhanatmak kriyas of this kind, that mantra japa and puja paath for somebody should be done only by him, he asks. Because you wish to do it — absolutely, you do it too; nobody at all is forbidden. But you do not do trikal Gayatri Mantra. A Brahman is taught everything from the very start. 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.

What transfers when a Brahman takes a sankalp of japa for someone else?

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.

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 the life of so-and-so — then in such a state it happens that whatever kriya has been done upon you, whatever your graha-nakshatra Doshas and the like are, it comes across. You will see this too, he says: those who have knowledge — 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.

Why do some good sadhaks refuse to do puja paath for others?

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.

Why do they not take it, he asks. In this too there are two kinds: those who will be doing a great deal of puja paath will take it — those who have the kripa of their ishta, those who have anubhuti. There are a great many such who are good sadhaks and who even so do not take it, because they say: I do not want to undergo further PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.. 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.

What is the danger for one who does japa for others without doing his own?

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.

But when you are doing puja paath and japa for someone else, 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 too.

What is the pattern with a paid anushthan?

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.

Now when you got an anushthan — that yes, all right, you are getting ten thousand rupees, and you will do japa for seven days — then 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, people do just this.

Why does suffering not lift quickly once you have taken on everyone's burden?

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.

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; it is a load of karmas. Now here you are giving it back one kilo at a time — so why this great hurry? It will have to be cut through at ease. Let it run on, and alongside keep making the attempt too.

What is gained from reciting stotra and stuti?

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.

From the recitation of stotra and stuti and the rest, the buddhi becomes clear, he says. From reciting the granths connected with your own Ishta Devata, you come to have knowledge of a good many things; things come to be understood.

Which devata has had no suffering in his life?

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.

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

What is the story of Ashok Sundari and her husband?

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.

Ashok Sundari, about whom this matter arose, he says: when Bhagavati asked for her from the Kalpavriksha, her name was set as Ashok Sundari for this very reason — because she had performed the removal of Bhagavati's shok. And the one who was the husband of that same Ashok Sundari — Agastya Rishi gave him a Shraap and made him into an ajgar. Even today, he says, there is a place in Indonesia or Cambodia where it is said that this is it.

Why did the devatas undergo suffering at all?

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.

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 placed it before you, that see, on account of karma this thing will have to be undergone — then who are you and I? This leela, why did the dev shaktis stage 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. What has happened has happened; now when one falls into suffering, the buddhi opens, that this thing has occurred.

He keeps no jinn; another YouTuber distributes very fearsome ones 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?

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

Where should a complete beginner with no guru start?

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.

A listener says he wishes to do sadhana but is entirely new, and asks from where, how and when it should be done. First of all you should do this, the speaker answers by name: if you have no guru, if you have nothing at all — even before mantra paath, we 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. After that, then go on to mantras.

In what form may a devi be worshipped when there is no photo or murti?

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.

Asked that, just as we do the puja of 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.

What should be done about fear that begins as evening falls?

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.

Asked what could be the cause of fear beginning as soon as evening falls, when puja is done daily and yet there is no release from it, he answers: show it once to a knowledgeable person. Have hom Havan done well at the house. Have the Nikasi of the Kshetrapal done. When the problem comes to be known, then have its treatment done in the right manner.

What can be done when family members do jhaad-phoonk without diksha?

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 listener says that at his house, even without initiation and without fitness, jhaad-phoonk is being carried on by relatives in an arbitrary manner; that nobody listens to him; that he is undergoing suffering and feels 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 nobody is initiated. And if a shakti of this kind is established at the house, through whom work of this sort is going on. There is a playlist called Bhagatvaal Grameen, in which they have explained each thing one by one: when you do jhaad-phoonk, what troubles arise. What falls upon the one who does the jhaad-phoonk, and what falls in his family. How one is 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.

What has he seen happen to those caught up in jhaad-phoonk?

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.

But I have seen this, he says — it is my own personal experience of life — that those people who get caught in this, until they are punished in the right way, or, if it be said, until the family is well and truly scattered, until then they do not come to understand. It is a kind of intoxication.

How should the viniyoga and nyasa of the Navarna mantra be done?

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.

Asked in what manner the Viniyoga, Nyasa and the rest of the Navarna Mantra should be done, he answers: do it by speaking it aloud.

How is abhichaar fought with Rudragana sadhana?

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.

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

Are there separate rules for a daily twenty-one or forty-one day recitation?

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.

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 BrahmacharyaStrict celibacy required through an extended ritual observance.. That is the best of all.

How many lakh japa perfects the mantra of Ma Kali?

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.

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

What are the japa counts by the length of the mantra?

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.

And whichever mantra of Kali ji you have taken — according to that, you should do at least four times more japa. If you have taken an 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 reckoning five lakh each done four times, take twenty-one lakh. At present your guru will tell you properly which one you have taken and how it was given.

Who is the shakti seated in the lap of Uchchhishta Ganapati?

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.

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

May a woman light Gorakhnath's dhoona?

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.

Asked whether a woman can light the Dhuna 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 one is not to remain in the grihastha, only then should the dhoona be lit. Even so, we would say this, he adds: light it only after having become initiated and having understood all these subjects properly from your guru ji.

The tantric secret of the gaja head is 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.

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

What should people who receive sawari do in daily life?

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.

Asked how those upon whom sawari comes should do the pujan and archan of the shaktis in daily life, and for guidance in this, he answers: for those to whom sawari comes, to their capacity, at the very least in a daily manner — 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 is the most necessary of all.

What should someone who does dekhna-sunna work do every 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.

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

Why is bali necessary for one who receives sawari?

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.

The third important matter is Bali. Bali is very necessary for a person to whom sawari comes, because from bali the destruction of anishtata takes place. Now and then it so happens that, however much capacity those who do the work of dekhna and sunna may have, some Kshudra Vidya shakti comes into your darbar which becomes the cause of suffering upon the people of your family. So bali is the single greatest medium.

Does bali mean a goat?

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.

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.

What should be done on the day of the yogini or lok devata who comes in sawari?

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.

And the chief matter of all is this, 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 it is possible, to feed a dog, a cow or a bird with your own hand. From this, the destruction of anishtata takes place.

What do lok and veer shaktis declare in the darbar?

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.

Remember one thing, he says: those upon whom dev shaktis come — particularly if there be 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 heard; we will see to him. Nobody should go empty from my darbar. In this manner they roar.

The head of the household needs the bandhans that keep visitors' burdens off 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.

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

Should a householder hold such a darbar at home at all?

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.

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. Sometimes it is never even properly found out.

What is dangerous about beginning to heal as soon as sawari starts?

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

What should be arranged for someone on whom sawari comes?

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.

So meet some good knowledgeable person, and first of all have a sthan given to them, so that their sthan may be properly made and they may 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. If on that day you wish to hold a darbar, then hold it. Keep their bhog and the place of puja properly. And along with this, 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 the thing that is true.

Does divya drishti ever open by itself?

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.

As for the matter of Divyadrishti, know this too, he says: divya drishti will never open by itself in that manner. It will open in an instant, and it 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 it is needed.

What does the guru disclose once the eyes are opened?

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.

Then how many there are, which devi-devatas they are, whose paltan it is, who is walking ahead and who behind, who stays alongside — the knowledge of all of them is given by the guru, calling each one one by one. All these subjects ought to be known properly through some knowledgeable person. If you do it without knowing, then 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 manner.

Is the rain of crores mayavi, given that an arghya is auctioned for lakhs?

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.

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

What benefits come from ordinary nitya puja?

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.

Asked what benefits come from ordinary nitya puja, he answers: in the same manner in which 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 the difficulties that are in your life, even if they come, pass off with ease; 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 your mental state is right.

What is required for sakshat darshan?

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.

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

What is the best upay for making relationships good?

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.

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 somebody's heart thoroughly; and if relationships are to be made good, then speech is the best upay. For the rest, if you wish to go into tantra, then that is a separate matter.

He sends nobody to a tantrik, and works himself as far as he is able

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.

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

Which kavach of Kaal Bhairav should be recited?

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.

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

Why does a newly married sadhak feel dryness in his japa?

He tells a listener by name that the matter is this: at present you are newly married, and somewhere or other you are in adhyatma, so this dryness will keep coming and going. When you have completed all the works of your householder life, then the vairagya that comes after that will be the best of all.

He tells a listener by name: the matter is this, that at present you are newly married, and somewhere or other you are in adhyatma — so this dryness will keep coming and going. When you will have completed all the works of your householder life, then the vairagya that comes after that will be the best of all.

What may someone do who wishes to take up Kali sadhana?

To a listener who wishes to do Kali sadhana he says that if he does it having become initiated from a qualified sadhak it will be much better. The initial sadhanas — the singing of her stotra and stuti for the pleasure of Bhagavati — all this you may do.

To a listener who wishes to do Kali sadhana he says, by name: absolutely — if you do it having become initiated from a qualified sadhak, then it will be a good deal better. The initial sadhanas, which are for the pleasure of Bhagavati, the singing of her stotra and stuti — all this you may do.

Who belongs in the complete Shiva parivar for worship?

Asked whether, apart from Bhagavan Shiva, Mata Parvati, Shri Ganesh and Bhagavan Kartikeya, Nandi and anyone else come in the complete Shiva parivar who should be worshipped alongside, he answers: no, this much is enough. This much should ordinarily all be there — Bhagavan Ganpati, Bhagavan Kartikeya, Ma Parvati and Bhagavan Bholenath, along with Nandi ji. Apart from this, if you go further, then there is Kartikeya ji's mayur, Shri Ganesh ji's mushak and Bhagavati's simha.

Asked, with a salutation, whether in the complete Shiva parivar — apart from Bhagavan Shiva, Mata Parvati, Shri Ganesh and Bhagavan Kartikeya — Nandi and anyone else besides come, whose puja should be done alongside, he answers: no, this much is enough. This much should ordinarily all be there. Bhagavan Ganpati, Bhagavan Kartikeya, Ma Parvati and Bhagavan Bholenath, along with Nandi ji. Apart from this, if you go further, then in front there is Kartikeya ji's mayur, Shri Ganesh ji's mushak and Bhagavati's simha.

Is there a dosha in killing a serpent to save one's children?

A listener says his mother once killed a serpent, and that serpents keep appearing to her again and again; his mother had killed it to save her children. When for your own protection you take anybody's life, he answers, then in that a dosha of that kind does not attach.

A listener asks what to do now: once his mother killed a serpent, and serpents keep being seen by her again and again. His mother had killed the serpent to save her children. When for your own raksha you at any time take anybody's life, he answers, then in that a Dosha of that kind does not attach.

What is the remedy if naag dosha has attached?

Even so, if naag dosha has attached, he says, then meeting some good acharya — and he has told this before too — on the Panchami tithi a pair of naag and nagin should be offered upon the Shivling. Have it done continuously on the Panchami tithi of both the Krishna paksha and the Shukla paksha. A pair of naag and nagin made of wire is easily available for a hundred or a hundred and fifty rupees. Making a sankalp, it should be offered upon the Shivling — that for freedom from the naag dosha that has attached — and to your capacity you will do the abhishek of Shiva ji.

Even so, if naag dosha has attached, then meeting some good acharya — and he has told this before as well — on the Panchami tithi a pair of naag and nagin should be offered upon the Shivling. Have it done continuously on the Panchami tithi of both the Krishna paksha and the Shukla paksha. For a hundred or a hundred and fifty rupees a pair of naag and nagin made of wire is easily available; it is obtained. Making a sankalp, it should be offered upon the Shivling — that for freedom from the naag dosha that has attached — and to your capacity you will do the abhishek of Shiva ji.

How often should Rudrabhishek be done for naag dosha?

If it is possible, he says, have a Rudrabhishek done once in every three months; and if you are financially capable, then have a Rudrabhishek done every month. Within a year, he says, these doshas will be entirely finished.

If it is possible, once in every three months have a Rudrabhishek done; and if you are financially capable, then have a Rudrabhishek done every month. Within a year, these doshas will be entirely finished.

Whose sadhana should be done to master technical and computer knowledge?

Asked whose sadhana should be done for help in learning technical computer language and becoming a master in technical knowledge, he answers: you want technical knowledge in computers, and for that you wish to do sadhana — do that of Bhagavan Ganpati. Who is greater than him in buddhi?

Asked, if one has to learn technical computer language and to become a master in technical knowledge, whose sadhana should be done so that help may be obtained, he answers: you want technical knowledge in computers, and for that you wish to do sadhana. Do that of Bhagavan Ganesha. Who is there greater than him in buddhi?

Is there a vidhi for knowing one's kuldevi?

Asked to tell some vidhi for knowing the kuldevi, he says it has been told before; it is available on this channel too, and it is available in complete detail in the Siddh Sabari Vidya as well. Please look at it once, he says.

Asked to tell some vidhi for knowing the Kuldevi, he answers that it has been told before. It is available on this channel too. And in the Siddh Sabari Vidya it is available in complete detail as well. Please look at it once.

Does the vahan change when Ganesh ji's forms change?

Asked whether the vahan changes when the forms of Ganesh ji change, he answers: yes, absolutely.

Asked whether, when the forms of Ganesh ji change, the vahan changes too, he answers: yes, absolutely.

What is the final aim of sadhana?

A listener asks what the final aim of sadhana is for people like them — whether, by doing bhakti and obtaining moksha, we become brahmalin, or whether we go to the lok of our own ishta. Calling it a very good question, he answers: among the four purusharthas, moksha comes last of all; and through the sixteen sanskaras this thing is brought down into our life, from birth until death. His only saying is this, he says: moksha gati or mukti is not entirely in your hands or mine. To our capacity we should do only this much — do bhakti according to whatever capacity there may be.

A listener asks: brother, for people like us, what is the final aim of sadhana? By doing bhakti and obtaining moksha, do we become brahmalin, or are we to go to the lok of our own ishta? Your question is a very good one, he answers. What should the final aim of sadhana be, or what is it? Among the four PurusharthaA practitioner's own intense, sustained effort — the one thing within their control, since the fruit (Phala) of Sadhana itself is not.s, moksha comes at the very last. And through the sixteen sanskaras this thing is brought down into our life, from birth until death. My only saying is this, he says: moksha gati, or mukti, is not entirely in your hands and mine. To our capacity we should do only this much: that we do bhakti according to whatever capacity there may be.

What should one do while leaving the question of moksha aside?

Becoming free from moha and maya in all the bonds of the world, he says, cooperate with people as much as you can and do paropkar as well. But keep advancing. For the rest — whether one is to become brahmalin, or whether the attainment of moksha will happen, or whether there will be a next birth — leave it upon your own aradhya.

Becoming free, in all the worldly bonds, from moha and maya, he says, cooperate with people as much as is possible, and do paropkar as well. But keep advancing. For the rest — whether one is to become brahmalin, or whether the attainment of moksha will happen, or whether there will be a next birth — leave it upon your own aradhya.

Which should a new sadhak give more importance — Kali Chalisa or Jagan Mangal Kali kavach?

Asked, for the seva of Ma Kali, which of the Chalisa siddhi and the Jagan Mangal Kali kavach should be given more importance, he answers: if you are a new sadhak, then first do the Kali Chalisa. After that, do the Jagan Mangal.

Asked, for the seva of Ma Kali, which should be given greater importance among the Chalisa siddhi and the Jagan Mangal Kali Kavach — he answers: if you are a new sadhak, then first do the Kali Chalisa. After that, do the Jagan Mangal.

Should everyone keep siyar singi and hattha jodi?

He says again, as he has told before, that siyar singi does not suit everybody, and therefore it should not be kept by all and sundry. Hattha jodi and siyar singi have their rules — they are a living thing, living tantrokta objects.

He says once again, as he has told before also, that siyar singi does not suit everybody, and for that reason it should not be kept by all and sundry. Hattha jodi and siyar singi have their rules. It is a living thing — living tantrokta objects, though these days entirely...

When were tantrokta objects like siyar singi formerly given?

In former times, he says, if elders are alive, find out from them who used to keep siyar singi and hattha jodi. It was when progeny had increased, when vansh vriddhi had taken place. In the same way as, when a new bahu comes into a family, the saas looks over the bahu's fitness and only after some time gives her the keys — in that same manner, after the birth of a child, when a second child had been born and the second child had reached at least three years of age, or, if there was only one child, it is said, twelve years of age, then the tantrokta objects were given. Today, he says, a man is going about carrying siyar singi and hattha jodi from childhood. And who observes these things, he asks.

In the time before, he says, do you know who used to keep siyar singi and hattha jodi? If elders are alive, find out from them. It was when progeny had increased, when vansh vriddhi had taken place. In the same manner as, when a new bahu comes into a family, the saas looks over the bahu's fitness and after some time gives her the keys — in that same manner, after the birth of a child, when a second child had been born and that second child had reached at least three years of age; or, if there is one child, then it is said, twelve years of age — then the tantrokta objects were given. Today, he says, a man is going about carrying siyar singi and hattha jodi from childhood. And who observes all these things, he asks.

What should be done for an attractive personality?

Asked what to do for an attractive personality, he answers: do the pujan and paath connected with your own lagnesh and with your ishta. Wear a mala or a ratna and the like — in this way a polish will come into the personality. And absolutely, he adds, you may recite the Baglamukhi stotra and the satnam paath.

Asked what to do for an attractive personality, he answers: do the pujan paath connected with your own lagnesh, and connected with your Ishta Devata. Wear a Mala or a ratna and the like — in this way a polish will come into the personality. Absolutely, he adds, you may do the Baglamukhi stotra and the satnam paath.

The limits of his own personal life are the reason he tells people to seek somebody else

A listener says he is right in asking why he tells people to search for someone else. The reason, he says, is that his own personal life is not such that he should enter into all these subjects with everybody. To his capacity, by the order of the guru, he is doing as much as is possible before all of you. His own life has a boundary, a maryada, and he does not wish to come outside it, nor does he ever wish to meet anyone or meet anyone. To his capacity, as far as it can be done, according to his own strength and the strength of his fellow sadhaks, he certainly cooperates. The second reason he tells people to meet somebody else is that you should be satisfied — go there and have the work done from there. Seva, puja, bhakti and paath have their own place, and as much as is needed is in its own place; but to go entirely to the depth in all these things, and after that the satisfaction of the person before you, depends on that.

A listener says that he is right in asking why he tells people to search for somebody else. The reason is this, he says: my own personal life is not such that I should enter into all these subjects with everybody. To my capacity, by the order of the guru, I am doing before all of you as much as is possible. My own life has a boundary, it has a maryada. I do not wish to come outside it, nor do I ever wish to meet anybody, nor do I meet anybody. To my capacity, as far as it can be done, according to my own strength and the strength of my fellow sadhaks, I do certainly cooperate. The second reason I say to meet somebody else is that you should be satisfied — go there and have the work done from there. Seva, puja, bhakti and paath have their own place. As much as there is need of is in its own place; but to go entirely to the depth in all these things, and after that the satisfaction of the persons before you — this depends upon that.

Which devi's sadhana suits computer knowledge, besides Ganesh?

Asked, for computer knowledge, about a devi's sadhana other than Ganesh ji, he answers: ah, you wish to do a devi's sadhana — do the sadhana connected with Bhagavati Saraswati. If you do the sadhana connected with Neel Saraswati, then it will become tantrokta; if you can observe the rules, then do it. Otherwise, do that of Bhagavati Saraswati.

Asked about dharma, artha, kama, moksha and a devi's sadhana for computer knowledge apart from Ganesh ji, he answers: ah, you wish to do a devi's sadhana. Do the sadhana connected with Bhagavati Saraswati. If you do the sadhana connected with Nila Saraswati, then it will become tantrokta; if you can observe the rules, then do it. Otherwise, do that of Bhagavati Saraswati.

What does it mean to see dirty things along with gods in dreams?

A listener says that sometimes he sees a dirty thing in a dream and that gods are seen along with it, and asks what it means. It means, he answers, that you have been set into abhichaar karma. In abhichaar karma, a devata and an auspicious shakti and a shakti of that other kind are together; this happens, this runs. In tantra, he says, this thing is easily possible; people run vidyas of this kind, and on account of that these things are seen.

A listener says that sometimes a dirty thing is also seen by him in a dream and that gods are seen in the dream along with it, and asks what its meaning is. The meaning of it is this, he answers: that you have been set into Abhichara karma. In abhichaar karma, a devata and an auspicious shakti, and a shakti of that other kind, are together; this happens, these run. In tantra this thing is easily possible. People run vidyas of this kind, and on account of that these things are seen.

How many paths at most may a beginner do?

Asked at most how many paths can be done, he answers: do thirty-six paths, if it is to be done at the beginning and you are new.

Asked at the most how many paths can be done, he answers: do thirty-six paths, if it is to be done in the beginning and you are new.

Energy is to be built, not pulled out of somebody else's

A listener asks him to tell the vidhi of pulling energy. Where are you getting stuck, he asks by name; whose energy is to be pulled? Make your own energy — where do you want to pull another's from? This has become the same as saying: tell me the vidhi for pulling wealth. Everybody has earned it by labour. Pulling, and things of the pulling sort, we do not tell here, he says; take help from somebody else who will tell you the vidhi of pulling. All this work is not done here.

A listener asks him to tell the vidhi of pulling energy. Where are you getting stuck, he asks by name. Whose energy is to be pulled? Make your own energy — from where do you wish to pull another's? This has become the very same thing as saying: tell me the vidhi for pulling wealth. Everybody has earned it by labour. Pulling, and things of the pulling kind, we do not tell here. Take help from somebody else, who will tell you the vidhi of pulling. All this work is not done here.

How is a shakti freed if she comes in sawari only at the temple?

A listener asks how to free a shakti from bondage if the sawari comes upon him only in the temple. He answers by name: if she will be in a vachan, if a bandhan of some kind has been laid upon her in some abhichaar, then in that place first have her speak from them. Take the help connected with their Bhairav — he opens them from the vachan and frees them. Things happen at their own place; when the sawari comes, it is there that one ought to ask. They themselves will tell.

A listener asks how to free her from bondage if the sawari comes upon him only in the temple. Your saying is this, he answers by name, that some sawari comes upon you, and if she comes only in the temple, then how is she to be freed from bondage. If she will be in a vachan, if in any Abhichara a bandhan of some kind has been laid upon her, then in that place first have her speak from them. Take the help connected with their Bhairava — he opens them from the vachan and frees them. Things happen at their own place; when the sawari comes, it is right there that one ought to ask. They themselves will tell.

What is used to free a shakti from a vachan?

If they will tell which vachan is here, what it is and how it is, he says, then there is a counter for it, and afterwards an utara is done. The use of the khappar and the rest is made; the use of bali is made; the use of other kinds of Shabar mantras is also made; the inverted khappar is applied. Through all of these, she is freed from the vachan, and after that they will go away.

If they will tell — that here is which vachan, what it is, how it is — then there is a counter for it, and afterwards an Utara is done. The use of the khappar and the rest is made; the use of Bali is made. The use of other kinds of Sabar Mantras is also made; the inverted khappar is applied. Through all of these, she is freed from the vachan; and after that they will go away.

What should be done for vak siddhi?

Asked what to do for vak siddhi, he answers: at present you are looking a good deal unsteady. Stay concentrated upon some one thing; from that same thing you will get everything.

Asked what to do for Vak Siddhi, he answers: at present you are looking a good deal unsteady. Stay concentrated upon some one thing. From that same thing you will obtain everything.