The Live Before Vaikuntha Chaturdashi and Kartik Purnima — Learning the Saptashati, Deepdaan, and a Long Round of Householder Questions

A listener writes that for a year he has been performing achman at the time of worship with the mantras given in the Shri Durga Saptashati, and asks whether that is correct or needs any correction. The speaker asks him to be specific: which mantras is he using? Are they the four mantras given for tattva shodhan, or is he using some other ones?

A listener asks whether a small photo showing the Mahishasura Mardini form together with the presence of all ten Mahavidyas may be worshipped at home. The speaker says he for his part does not tell householders to perform the pujan of all such forms, because in that picture there is the presence of Bhagavati Dhumavati and the presence of Bhagavati Tripur Bhairavi. A chhaya chitra, he says, is a great deal if you regard it as such, and nothing at all if you do not; Mahishasura Mardini in her ugra form likewise is a great deal if you take it so, and nothing if you do not. So even if one is worshipping with bhav, a form in which all these forms stand together is meant for initiated sadhaks and for sadhaks who have obtained a particular upadesh.

Householders, who live together with their families, should keep a great deal of attention on which forms they keep, the speaker says. At home, do the seva and puja of saumya and paushtik forms especially. When you wish, outside the house, you may perform the pujan of these other forms. As for those who take every subject forward on the strength of bhav alone — well then, brother, let them do the puja of Shamshan Kali at home, there is nobody to stop them.

A listener asks whether the swar are to be applied while doing Gayatri Mantra japa, noting that with swar one mala takes fifteen to twenty minutes. The speaker answers that whatever upadesh your gurus gave you for the sake of Gayatri, do exactly as they instructed. Whether Gayatri is to be done in swar or without swar; how much Pranav is to be applied; whether there will be Samput before and after or without samput — whatever your guru has commanded, do that.

A listener asks whether, while returning home from a hospital, one may take darshan and perform pujan at a temple. Why can you not, the speaker replies. The subject of touch and the rest — prasad and a mala that are to be offered before them — that alone should not be done at such a time. Normally, if one is simply coming back from having gone to a hospital, there is no issue at all and you may do the pujan. The second case is different: if a person has himself been ill and is returning, then whether he has bathed or not is uncertain. In that case he may certainly bow with bhav, and may place the anguish of his heart there. But he should not touch the vigrahas, and should not go to those places where the vigraha of a devata is present — let him do it from outside. He may go into the prangan, but should complete it without entering the garbhagriha and the like.

Asked whether one may do japa with Devi Pranava alongside any form whatsoever of Bhagavati, the speaker says absolutely. Devi Pranava is such a pranava as is the foremost pranava of Bhagavati; it is the beej of her foremost form. So with any form of any Bhagavati you may do its japa and pujan, and if there is a guru adesh in particular then certainly so. And if there is some mantra in which the subject of the Vaidik pranava is arising, then in its place you may use the Devi Pranava.

A listener describes a practice: the Mahalakshmi Ashtakam samputit with the chakra vidhi thirty-two namavali, the fourth adhyaya, and then samputit once more with the Chakradhara stotra. To whom, he asks, should its samarpan be made — to Maa Durga or to Mahalakshmi? Do it to both, the speaker answers.

See, says the speaker, even if you do not perform the path of the Durga Saptashati, you should at the very least study it. When you do the path of the Murti Rahasyam within it, and when you look at the three rahasyas, which are the three charitras, then you will come to know who the Mahalakshmi svaroopa is. When you read the dhyana mantra of all three chief forms — Mahakali, Mahalakshmi and Mahasaraswati — it will become well clear to you which form of Bhagavati is present in the Mahalakshmi form. And in that form, in the description within these three charitras, which daitya she slew — leave aside the subject of kalpa bheda. The dhyana mantra beginning with the akshamala, parashu, gada and kulisha will make it understood to you.

If you are offering to Bhagavati Durga, the speaker says, then Mahalakshmi is present there in any case — she is Mahalakshmi herself. When you read the second and third adhyayas of Mahishasura Mardini you will come to know it, and in the second, third and fourth adhyayas this becomes clear. Whoever is a Shakta, whether initiated or not, if you accept Jagdamba from the heart and Devi puja happens in your house, then you should learn the Saptashati path in your life. Learn it and then do it.

As for the claim that nothing happens, the speaker says he sees that even people who present themselves as extremely learned, who say they are great knowers, begin to speak this way — that there is no problem at all, she is a mother, anyone may do it, no distress or trouble will come. He says again that this can differ from person to person. Do not commit this aparadh, he says: learn it. If you are to do it with bhav, then first learn the stuti, and learn it in Sanskrit before doing it. When you pronounce clearly and with purity, your bhakti will stand ten times greater, that bhav of yours will stand ten times greater.

Doing it wrongly and then thinking again and again that we are doing it wrongly, and wondering whether some Dosha on that account is present in our life — that, the speaker says, is what happens. However much someone reinforces you in this subject, saying she is a mother and if you commit an aparadh there is no difficulty — why is there no difficulty, he asks. By breaking mantras, by speaking a mantra in the wrong manner, its distortion comes about. What is a mantra? It is the form of a devata. If the form of a devata will be distorted, will dosha not attach? Every single shloka of the Saptashloki and of the Saptashati is one mantra. Will dosha not attach from that?

People who speak this subject again and again and lead others astray — say to them instead, brother, that people should learn, says the speaker. Content is available on YouTube. There are many such people who also teach. Now people even take classes, some teach for some expense and some teach free of cost, and on YouTube too people are teaching very well. So can you not learn uchcharan?

If we wanted to become dear to you, the speaker says, we would tell you to walk exactly that path by which we could become your favourite — brother, learn nothing, do it wrong, the Devi is a mother, she will be pleased. She is a mother and will be pleased, fine. But if we were to distort your own mother's name and pronounce it repeatedly, would you feel bad or not? Say it straight. He puts the same test to those who are strongly encouraging this: suppose your mother's name is something else and we pronounce it in some wrong way, and show ourselves to be persons of very great bhav — you yourself would be the first to feel bad, especially if some wrong meaning came out of that name. But even so, he says, people are not prepared to accept this subject. They start giving examples and telling stories — so-and-so did it, look, nothing happened, all this is pointless talk. He says he speaks under oath that such things come to his sight and that they wring the heart.

The one thing the speaker says he understands is that the person opposite wants you to remain a jahil for your whole life. You never studied Sanskrit, and now you are told not even to learn to read. In whatever state you are — fifteen or twenty years old, thirty, fifty, seventy — if Jagdamba has caused her bhakti to sprout in your heart on account of some punya, and it has come into your mind that you will do the seva and puja of Jagdamba, and you are also wishing that you will certainly do the Saptashati in your life, then you should want to learn it even one adhyaya at a time, ten shlokas at a time.

In the matter of learning, one must never do it by taking a sankalpa, the speaker says. The learner should sit separately, with purity, at some place that is clean. Even if you are doing it sitting on the bed, let it be clean — let the sheet be spread clean and washed. Do not sit and do it on the one on which you eat. Wipe the chair on which you sit; do the cleaning. After that, sit comfortably, put headphones on in your mobile, and learn it one shloka at a time. What is the mistake in that, he asks; what aparadh will come about?

If a person will learn seven hundred shlokas, and learns ten shlokas each day, then in ten days a hundred shlokas are done comfortably, the speaker says. There are seven hundred shlokas. In a month or a month and a half it will all be complete, and he will keep repeating it again and again. You can do it, can you not. And become initiated, he adds — and once you have learnt it, even after becoming initiated you will still have to learn.

In Diksha it will not be so that the guru will give you such a vidya that everything will come to you without any study, the speaker says. As in the case of Bhagavan Narayan, when Bhaktaraj Dhruva did not know how to offer stuti, Bhagavan touched his cheeks with the shankha and all four Vedas came to him by themselves. So much capability, he says, your gurus will not have — that they will touch you and seven hundred shlokas will come to you. What will certainly happen is that you will be taught how to read the chhanda: since the whole Saptashati is in the Anushtubh chhanda, how it is read. Then bhav will form; when you begin to read, according to the predominance of bhav you will at times become ugra, at times saumya, speed will come, slackness will come — that is a separate matter and may be your own separate subject.

It will hardly be so, the speaker says, that because you will receive diksha you will get its full fruit even without learning, doing it however you please. That cannot be. So do not, coming under this deception and this coaxing, make your life pointless — saying no, we will not learn, we will cross over just like that in bhav. You are being made a fool of. Nobody wants you to learn at all. People want to make you pass your whole life in that same jahilpan. And we see others too, he says: there are very big people who present themselves as extremely intense sadhaks, who say they will do this and that. And when their vidhi vidhan is seen, no attention at all is kept on adhikrit and anadhikrit — hand out whatever, pick it up and give it.

A long, elaborate exposition is set out, the speaker says, and then the person opposite will certainly do it — saying, friend, so much good is going to come of this; tremendous views are going, tremendous likes are going, it is on Facebook and so people say guruji, guruji, there is nobody better than him. But look also at what its result is, at what will happen. One is not to apply one's own intellect in that. What is to be learnt is of no concern to anyone. And if someone is making the effort — there are many such channels that make a very good effort to teach — then from them, brother, one is not to learn.

If they will make the effort to teach, then four words are to be flung at them, but from them one is not to learn, the speaker says — because if the next person teaches something so exacting, that uchcharan is done like this and not like that, that in the chhanda it is spoken thus and not thus, then people give him four abuses and come away. This too, he says, we see on channels. The one who is in truth making the effort to do it correctly is getting only abuse; and those who, in order to become dear to these people, say do nothing, bhav, nothing is going to happen — for them everything is fine. So learn, he says, and do it after learning. If the Saptashati is to be done, if you are a sadhak of Bhagavati, then learn the Saptashati in your life. Let it take a year, let it take two years. But learn it.

A listener writes that women cannot do the Shabari Vidya kavach in an impure, rajaswala state. See, says the speaker, it is better if that is not called an impure state. The subject of impurity does not arise there; the subject there becomes something else. For one who is a Devi sadhak in particular, the matter of impurity will never be spoken of.

Asked whether a sadhak incurs dosha if in surgery the blood of a person who eats meat has been taken, the speaker says he cannot say so authoritatively. There, after all, the subject is the protection of life. The second thing, he says, is that the capability should be present in a sadhak that even if someone's such blood has been transfused, he reduces that dosha to ash. That much capacity should be there in a sadhak.

A listener asks: if he is doing samput of the mala mantra with the Dattatreya Ekakshari, and is doing japa of more than one mala mantra, how many times will the ekakshari be uttered between two mala mantras? What is the matter of samput in the ekakshari, the speaker replies — one time before and one time after, that is all that keeps being applied. Every time, in every Mala Mantra, once before and once after. That is all.

Asked whether the Deepdaan of khas root may be done daily for Ganpati ji, the speaker answers yes, brother, absolutely you may. To do it in a special way, do it from Chaturthi to Chaturdashi in any paksha whatsoever — that is most excellent. And like this you may also do it daily if you wish; it stays very good. And the month of Bhadrapada that comes — the deepdaan that is done in the month of Bhadrapada is the most excellent of all. At that time the deepdaan of khas root should certainly be done to Bhagavan Ganesha ji.

Asked whether it is proper to take some information if a sawari is coming upon somebody's body, the speaker says that whether one takes the information or not depends on you. You may take it; it is not a matter that brings difficulty. For the rest of the subject of sawari, he says the whole deep and complete information has been given, the whole subject explained, on the channel — listen to it there and your concept will become clearer as to in what manner what is done.

A listener asks about using aluminium foil in deepdaan on the ground instead of banana leaves or a brass plate. No, brother, no, says the speaker — aluminium foil should not be used. If there are 108 lamps, then buy a mala and spread its petals over the whole ground. Or buy a packet of haldi, of 100 or 200 grams, and spread it out fully. Spread roli out fully. Draw some figure on it if you wish — square, or something like an eight-petalled lotus. Scatter flowers on it too. Then place the 108 lamps on top of that. But keeping aluminium foil and all these things is not proper.

Asked whether Bhagavati's sadhana can be done alongside if Narsingh sadhana is done as the mukhya sadhana, the speaker answers yes, absolutely it can be. Asked which form's sadhana would be most excellent, he says the sadhana of Bhagavati Lakshmi will be excellent, if Bhagavan Narasimha is what is to be carried forward. Then do the sadhana of Bhagavan Lakshmi Narsingh.

A listener writes that he did japa for a year and a half, then it stopped for five months, and now he has started again; he showed it to someone who said on the phone that there are seven entities. What seven entities, the speaker asks; how did that come about? He says he does not understand. You did japa for a year and a half, your japa stopped for five months, and then you showed it to someone on the phone who said seven — meaning some shakti is with you, whatever the matter may be, positive or negative. If it is there, it is there. Begin your anushthan. Now in this you are showing it to someone, and what subject is running there — that, he says, we cannot speak of in that way.

Asked to give some remedy for allergic asthma, the speaker says that first the analysis of the janma kundali should be done once — what the position of Chandra is, it is necessary to see that. Because the entire subject of asthma is dependent on them; only upon the position of Chandra can the remedy for asthma be done in the correct manner. Although, he adds, if it has already become old, then controlling it is very difficult. You yourself have to carry the whole subject forward with alertness.

A listener writes that Tripura Sundari mai is telling him about his father's age: his father had completed forty years and the forty-first year was running; on the day of Diwali in 2009 the forty-one years were completed; his passing came at the end of the month of Jyeshtha, from cancer. The influence of bhoot-pret had also come to light, he says. He wants to have something done for his father at the Kashi Pishach Mochan kund in Varanasi, and asks what he should have done.

Atish Dubey ji and everybody else, pay attention, the speaker says. Where such a matter arises — that firstly Akala Mrityu occurred, and there is an abhicharik state, or you have come to know this, or at that time there was such a state that some condition of bhoot, Preta or Pishach and the like had formed above, and the untimely death occurred. Then the very first thing is this: without having some money-matter done directly, first do panchbali for the sake of the departed — having food and the rest given to the cow, the dog, and to the ants, to the birds, to human beings.

And the service of the vriksha devas, the speaker says — let it be the PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree, let it be the bilva tree, let it be the amla tree; the service of these, and the service of Tulsi ji. And doing Deepdaan at the devalayas, as with the Deepawali that is now arriving, and Dev Deepawali — in all of these.

After that, the speaker says, the next matter is either your own aradhya, or the path of the Shrimad Bhagavad Gita. And in the Shrimad Bhagavad Gita, brother, take the shelter of the eleventh adhyaya, Atish Dubey ji. And since you are yourself a brahmin, learn the uchcharan and do at least eleven hundred paths of it. At the time of the path, as he always says, keep water in front and let it become abhimantrit. With one path also, and with kusha, sprinkle that water upwards on the chaukhat, the frame of the main door of the house.

When this work is done, when the eleven hundred paths are complete, and for at least three, four or six months you have done panchbali and the seva of creatures and of trees has taken place — after that, the speaker says, then first have Narayana Bali done at Kashi Pishach Mochan for the sake of your father. And immediately after the Narayan bali, from the day after the day on which the Narayan bali takes place, have one path done of the mool of Srimad Bhagavat ji. The mool path that is done in Sanskrit, by a single brahmin — have it done with a sankalpa made for the father's sake. Have this much done in the first year, only this much. And when this is done, after the Narayan bali is over, keep doing the path of the eleventh adhyaya of the Bhagavad Gita again at home.

Because, the speaker says, if we take it that the death occurred afflicted by abhichar, if death occurred along with bhoot-pret — their greatest issue becomes this: if death occurs by Abhicharaik vidya, then the shakti that kills takes them along with it; they will remain in its control. So if you start giving pinda directly, or have Narayan bali or anything at all done, then to a very great extent this happens; it depends, since you may not have the capacity of Tapo-bala, may not have that power. And everyone knows what those who do and get such things done are like in today's time. So many a time such a cause is formed that the devatas of this abhicharik vidya, those who took away his life, or who were present at that time, will not let them receive the pinda at all. They will not be able to receive it. Because of those shaktis such a dosha is present. It will not succeed, and even after having it done you will remain distressed. So in such a state it is first necessary to strengthen them.

In the mahatmya of the eleventh adhyaya of the Shrimad Bhagavad Gita, this whole subject is present, the speaker says: however great the presence of a paishachik shakti may become, if its path is done and abhimantrit water is sprinkled in the house, then they will first of all be freed from that shakti. Read the mahatmya, he says, and the subject will become clearer — why, what will happen from the darshan of Bhagavan's vishwaroop. Pretatva will be burnt to ash. They will become of pure varna; the purity of whoever is the departed soul will also first come about. They will not remain in anyone's bondage either, and any other shakti or abhichar vidya that is present will also be destroyed by it, when you do this much path.

Alongside, the speaker says, if the seva of Shaligram ji is going on, and the water in which Shaligram ji has been given his bath is also being sprinkled, then it is most excellent. And together with that, if you can do some other things too — the pujan and deepdaan and the like of Bhairava ji — then depth will come about all the faster.

When you do the seva of creatures and perform panchbali, then suppose that you have merely scattered a handful of jaggery at the place of the ants, the speaker says. Then the souls of all those many ants will give you their blessing, when they are satisfied. Gau mata will bless; the blessing of the dog will be obtained; the blessing of the crow will be obtained. On account of the blessings of these creatures, that capacity, that power comes into that departed soul, such that nobody will be able to keep them in bondage.

And this thing is not only for Narayan bali, the speaker says. Any other people who are listening, in whose house such a state exists, or who are afflicted by some bhoot-pret or abhichar — if they will do these two or three works, then within three to six months at the very least there will be very great relief for them; the difference will be of earth and sky.

And alongside, the speaker says, if the tantrokta paddhati is also taken up — the whole vidhi vidhan of Batuk Bhairava ji, the vidhi vidhan of Chitrapal Bhairav ji — all that is done afterwards. Let all that be started at least after a month or so, along with the vidhan of the DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space., the one with ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood. When these things are done, full reduction comes about in these matters. So it should be done in this way. If you do it directly, then the possibility of a little problem remains — meaning it may not succeed.

Asked whether sadhana from eleven at night to three is all right for a householder sadhak, the speaker says the time is for the sadhak, but he is a grihastha. Now, whether he gets leisure from household life — then, brother, let him do it. Because this very time is also the time for grihastha sukh. If you are married and your wife is now giving you permission — yes, brother, go, you do your sadhana — then it is fine. She should be satisfied in this matter; she should be one who cooperates.

For the first mantra of the Argala Stotra, the ordinary PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. is at least 10,000, the speaker says. If you go by what is written, then it is only 1,000. But that 1,000 is for those who are Durga pathis — those who do the daily, regular path of the Saptashati ji. All the rest should certainly do at least 10,000 japa. In the Kali kaal, the japa should be carried up to 40,000.

Certainly perfect one mantra and keep it, the speaker says. You may in this way do the Ekakshari of Durga ji. But mantras such as Jayanti Mangala Kali — if you do the japa up to 40,000 and keep it once in your life; if you complete the Panchakshari Mantra at five lakh — whichever one of these mantras you do and certainly keep, they will protect you for the whole of your life.

There is one subject for the day of Vaikuntha Chaturdashi that has been shared in the group, the speaker says — do look at it. Kamalapati Bhagavan Shiva. This is that day on which Bhagavan Shri Hari Narayan performed the archan of Bhagavan Shiva with lotuses, by Bhagavan's 1008 namavali — that is the story. So when Bhagavan appeared on this day of Vaikuntha Chaturdashi, the milan of Harihar took place; the form of each of the two became complementary to the other here. Half Vishnu ji, half Shiv ji: Harihar.

Asked whether, while reading the Durga Saptashloki and the Saptashati shlokas, one should read with sandhi vichhed or exactly as it stands, the speaker says: brother, learn to read this first. By doing sandhi vichhed, many a time the meaning will become a distortion of the meaning. So for that reason, not exactly as it stands either. Learn to read it in that manner — how the eight varna aksharas of the Anushtubh chhanda are taken. If there is a half akshara, it will not be taken. Learn how it is taken, and after that do the path.

A listener named Anil asks whether a woman may do the path and parayan of the Lalita Sahasranama during her periods. Apart from the kavach of Bhagavati Kamakhya — if she has that diksha then the matter is different, but apart from the kavach — she cannot do any other thing at that time. Nor should it be done. And even the kavach should not be done on the asana that is her own pujan asana.

A listener says karan is offered to their kula Bhairav, but their grandfather never offered it, and asks whether he may offer it. That the grandfather did not offer it is one subject, the speaker replies; that it is offered is a separate subject. If it is offered and they did not offer it, then they did a forced, wilful thing — the sort of matter where a person says we will not offer it. Such people exist. But if it is offered, then you may offer it; there is no bar on this. It should be clear that yes, it is offered. This obstinacy of old people, he says — they will have been doing this from their young age; it is quite a different thing, that bali will not be offered, karan will not be offered. They put a stop to it, cross their own lives over, and leave their children's affairs in ruin. It is to be offered to Bhairav ji, is it not; it is not to be offered to yourself. So what is the difficulty?

Aditya ji, the causes for causeless fear are very many, the speaker says. If the Dasha or antardasha of Rahu is running, if Chandra is afflicted in the kundali — even if a sookshma dasha runs, it gives a shock and goes. Fear arising without cause, fear at the thought of a thing that has not happened — all this begins to occur. So have a kundali analysis done once, and do the fitting remedy.

A listener writes that whenever his mother-in-law comes home the whole atmosphere becomes disturbed, that after her arrival he loses his job, and that she has taken both his wife and his daughter away from him. Baba, this is a very dangerous subject, brother, the speaker says. In a family matter, if a mother-in-law is doing this — breaking her own daughter's home — then nothing greater than this in the way of tragedy can exist. A home should be settled; a home should not be spoilt, should not be broken. In this, first of all, the whole subject connected with the eighth house of your janma kundali should be properly analysed. Take advice once from a learned astrologer as to what dosha is present on account of which this is happening — it is one of the greatest causes of a relationship being severed. Catching hold of it is necessary. The second matter is that if you know that these things happen when she comes, then for that you should become mentally prepared and should explain it to your wife. If she understands, that is proper.

Asked whether a murti of Batuk Bhairav ji may be installed at home, the speaker says yes, absolutely it may. Asked how it should be done, he says the entire vidhi for doing it is broadcast on the channel — the full vidhi of pratishtha, and its PDF. Search once for the vidhi of Shri Vigraha Pratishtha, Grihastha Tantra, and you will get it. In it the pratishtha of Kuber ji has been shown being done. There was also a separate video for the pratishtha of Batuk Bhairav ji, but everything in both is the same; the whole vidhi vidhan is the same whosever pratishtha you do, especially for the home. So do it by that vidhan. But the shri vigraha should be of Batuk Bhairav ji alone. Keep the care that it should not be of Kaal Bhairava ji.

A listener asks whether any dosha attaches if he goes away to his village for a month and the pujan of the shivling or Parvati shila kept at home stops, and what would be proper to do in such a situation. Brother, see, in this the matter is straight and clear, says the speaker: when you go, you will go having prayed mentally that your devatas go along with you. Wherever you are, there you will keep doing their seva and puja mentally. No dosha at all is going to attach in that.

The people who are learned forget bhav in this very place, the speaker says. In every other place they say that bhav is what predominates. And in this place they bring in the predominance of kriya, and begin travelling about carrying the shri vigraha and all these things, worshipping them wherever they go. Here bhav does not work; here their intellect becomes straightaway reversed. If our bhav is so strong that we are regarding them as directly present, he asks, then what need do we even have of a vigraha? And if there is a vigraha, then a rule and a norm has been laid down for the vigraha.

We cannot make them transgress the kshetra, the speaker says. We cannot make them transgress the Chaukhat, the dehri of our home. If, transgressing the dehri, the shila of Jagdamba goes off, if the Narmadeshwar goes off, then the shubhra shaktis, all that is gathered there, all the energy of our japa and tapa that is gathered, is destroyed. Every day we do a hundred malas of japa of the Panchakshari Mantra and offer it to Narmadeshwar ji. And when we went on a tirtha to travel, we took Narmadeshwar ji along too. We do Durga ji's puja, so we took Durga ji along. All along the way, where it touched and how, where we are placing it in the tirtha — everything touched by everything, everything destroyed, and back we came. And after that we display that we are very great devotees, that there is so much bhav within us. Save yourself from this wickedness; this is a very great aparadh.

The devatas of your house should never transgress the dehri of your house, the speaker says. The shri vigraha of another's household devata should not transgress the dehri of your house. They will neither come in from outside, nor go out from here. And keep this known as the real matter: the shri vigraha served by you should be so secret that no outside person sees it at all. This subject, he says, we have made clearly and separately on the channel.

And leave me aside, the speaker says. The famous Vaishnav saints, those people, are also saying that if you want full kripa then — look, the video was viral on Facebook, he had seen it; if you search you will find it. He says the Maharaj ji's name is not coming to his memory, but that he keeps sharing many of his videos, the good things that he tells. So it was he who said that if you want the full kripa of Thakur ji, then keep it entirely secret and do the seva in such a way that nobody ever sees them. So, brother, those people too are accepting it. But their own followers are not accepting what they say, because it must be displayed in fashion — Thakur ji is swaying in a doli.

Now, from watching them, it has caught on among Shakta people too, the speaker says. Shakta people also go off travelling and carry Durga ji to Vindhyachal. There they give her a bath in the Ganga ji — who told them to? People are bringing Narmadeshwar ji from their homes, having him bathed in Kashi ji and taking him back. What is the need, he asks. Let those who want to do what they will do it — but you people, do not commit this aparadh.

By making them transgress their own dehri, they get the destruction of their family done themselves, the speaker says. And when the tandav breaks out, then they say, what such sin did we commit that this is happening with us. Brother, this is the aparadh. They will not accept it, will they. They will not accept it; bhav is what predominates, so take bhav in bhav. Keep sitting and weeping.

Asked to give a remedy from the Saptashati for avoiding a divorce, the speaker says that brother, he has no such experience of his own that he could tell you anything of the kind. Even so, if you have to do some prayoga from the Saptashati to avoid a divorce — then the best in this will be that you do the path having made Samput with the mantra that is Sarva Mangala Mangalye.

Asked whether the Saptashati path can be done weekly in the order of the Mahavidyas, the speaker answers yes, Lalit Lakshit Sharma ji, absolutely it can be done. We have even put this subject on the channel, he says — that if there is a wish to do the Saptashati path daily, in what manner we do the Saptashati across seven days. And its whole vidhi vidhan is given in the Shri Durga Saptashati paddhati of Acharya Shivdatt Mishra Shastri ji. In the Durga Archan Paddhati.

A listener asks which kavach will awaken the fastest — Batuk Bhairav kavach, Shabari kavach, Narsingh kavach — and adds in the thread that his pitrs have become prets and are drinking blood. Brother, see, a kavach is always awake, the speaker says. All mantras are awake. There is no such mantra as is not awake. It is the tattva within us that does not awaken — keep that in your attention. So it depends upon you, how quickly you will awaken it.

And if the pitrs are drinking blood having become prets, the speaker says, then if the Shradh karma is not done for them by the vidhi vidhan, if panchbali is not done for them, then those pitrs will certainly become prets and drink blood. He refers back to the discussion of a short while before — the one who asked for the sake of his father, Atish Dubey ji; the answer given there is the same thing for you as well. Do those vidhans, and the prets — your pitrs who are drinking blood having become prets — will leave off drinking, will obtain their own right, and gati will come about for them.

A listener writes that because Rahu is in the eighth house and Shukra in the ninth, an astrologer has told him he will become a bad tantric, and that he should abandon Bhairav shakti upasana and chant the name of Radha. You become a tantric of Bhairav ji, the speaker says — and for the sadhaks of Bhairav ji, bhoot, pret and pishach are not big matters. Why, brother, would he become a bad tantric?

Rahu, the speaker says, is a matter of intensity. Ashtam Rahu draws the gupt shaktis a little more quickly — or say it this way, that their influence, all these shaktis that there are, especially those connected with Preta and Masan, or connected with the Shamshaan, the shaktis of these places, get attracted very quickly. It is a straightforward matter.

That is to say, if a person sits in sadhana and begins to do it in the correct manner, then his intuition power will awaken very quickly and there will be a very quick attraction of things. That will happen, the speaker says. But when will he become a bad sadhak? Who cannot become a bad sadhak? It is hardly so that if Brihaspati dev is in the eighth house then he will not become a bad sadhak — he too can become one. Circumstances make a bad sadhak; and some people who deliberately choose this road. Especially people who bear malice, or who are in great haste to show the world, to display a false show — those people do things of this kind with very great haste.

In shakti sadhana the bhoot-pret sadhana that is done, the paishachik sadhanas that come, are never done independently, the speaker says. Those who are sadhaks of a high varna, sadhaks of a high order, who are performers of the sadhana of shakti and of the mahashaktis — they do the sadhana of these things within a Krama Vidya sadhana. Their subject is a different one. They do not independently perfect bhoot, pret and pishach and keep them.

A listener asks whether the small lamp used for the Akhand Jyot may be used for deepdaan, and whether it would be proper to take 108 of them at once, since the long wick does not burn fully in it. No, brother, the speaker replies. Take the lamp with a Soi Batti instead; that will be better.

If you feed rice along with ghee, the matter of dosha does not arise, the speaker says. For gau mata it is all right. But if you are feeding a dog, then not all of them will be able to eat it, and it may also cause them difficulty. Feed such a thing as will not bring them harm. Keep this matter in your attention.

A listener with the handle Bhagavati Upasak asks about the custom in his place of having the mukhauta touched to the mool vigraha. Where a paddhati exists, where there is a riti-rivaj, the matter there is different, the speaker says. We are never forbidding it; that is to be done. If it is the rule in your place that the form of your Kuldevi — a mukhauta or some other thing — is to be taken to some place and touched, then there is hardly any prohibition on that. The prohibition is for these things, brother: that you are going off from home carrying a shivling, going off from home carrying a vigraha. That is no matter of paddhati. Wandering about with Laddu Gopal ji in a basket is no paddhati. That when we go to Vrindavan we must have him touched to Radharaman ji — there is no such paddhati.

It is not the case that if you go to the Vindhya kshetra you must repeatedly have it touched to Bhagavati Vindhyavasini and come away, the speaker says. You are to go there and only take darshan and come back. That there you must have the vigraha touched, must bathe it in the Ganga ji — all this odd business, all this in the name of bhav, is done by people who are giving birth somewhere not to their own satisfaction but rather to distortion. They do this work of distortion.

A listener writes that everyone says she will not obtain motherhood because Rahu is in the fifth house, and that if a child comes it will become wicked. Those who speak this way — from this itself understand how much knowledge of jyotish they have, the speaker says. What the position of the lagnesh is has nothing to do with it for them; whom Rahu is with; whether the dosha of Rahu's presence in the fifth house is being ended or not — they will make no analysis of any of this, and say straight off that Rahu is in the fifth so you will not obtain motherhood, and if you do the child will become wicked. It cannot be so at all. He says with a hammer-blow of certainty that this is wrong; these people who make such predictions are making entirely wrong predictions. Such a thing will simply not happen.

This will vary person to person, kundali to kundali, the speaker says. Such a thing can never be. How many people have charts of which it seems entirely that they have great longevity, and that their child will be very gentle and very right — and it turns out entirely the opposite. There is no need to carry the Rahu of the fifth house so much in the negative.

Rahu dev has obtained the rank of a deva, the speaker says. Did Bhagavan not have the information that this one, seated in the midst of Surya and Chandra Bhagavan, who is seated there in the form of a deva, is no devata at all but rather an asura? Did Bhagavan Narayan not know it? Consider it once for yourself.

When he took the Mohini roop avatar and was giving the devatas amrit to drink, then could he not recognise him, the speaker asks. Is such a thing possible? To one who is trikalagya, to whom everything is known, was it not known that this one seated here is a danav seated here? But even so he had him drink the amrit, did he not — until such time as Surya dev and Chandra dev did not say, O Lord, this one is a rakshasa, this one is a daitya. When the secret was out, then he cut off the head. Had the secret not been out, then he would not have cut it. Consider this subject once, he says.

Speaking of the arishtatra shaktis of Rahu and Ketu, the speaker says that where Ketu's arishtatra shakti becomes Bhagavati Chhinnamastika, the arishtatra shakti of Rahu dev, among the ten Mahavidyas, becomes Bhagavati Kali herself. She becomes Bhagavati Matangi. For that same Rahu, Bhagavati Saraswati, Mahasaraswati, becomes the arishtatra. So why is there the need to carry that Rahu always so much in the negative — for when they begin to give a negative effect, you have the opportunity to see how far you can convert it into the positive.

It is not that they produce only states of delusion, the speaker says. If they are giving delusion, then the full opportunity is also with you. And here a further subject arises: that a person deliberately begins to take pleasure in it. The second matter is that if Rahu is present in the fifth house of the janma kundali, then one dosha that arises is the sarp dosha — that in a previous birth we must in some way have caused harm to a serpent, on account of which Rahu's presence in the fifth house came about. It is taken as naag dosha.

The upasana of Bhagavan Shiva and Bhagavati Manasa as far as is possible, the speaker says. The upasana of Ananta along with Bhagavan Shri Hari Narayan; the upasana of Vasuki ji along with Bhagavan Shiva. If it can happen once in life, then going to Tirtharaj Prayag and doing the darshan and pujan of Vasuki ji is enough. That much is for the pacifying of the dosha of Rahu's presence in the fifth house. It is a great deal.

The dosha will not remain, the speaker says. For those who are not sadhaks, who do not perform sadhanas, who have no concern with these things, the subject is different. If you are a sadhak, if you are a sadhika, then you have no need to worry. Your aradhya will see to it — how the inauspicious effect of the fifth house's Rahu is to be controlled.

Weeping is the work of cowards, the speaker says — that we have Rahu in the fifth, nothing will come of us. The Rahu of the fifth can give such a son, can give such a daughter, as will possess an extremely developed mind. He can even become a scientist; he will have that much capacity. Keep this too in mind. He turns out set apart; he has great capability, the capacity to think differently from others. He is not wicked. For wickedness there are then many other subjects.

These milestones people have set, the speaker says: that if Rahu is in the fifth then the son will turn out bad, or there will be a miscarriage, this will happen, that will happen. That if Surya dev is in the seventh, then divorce is bound to occur. Brother, there are other planets too; there are the other eight planets. Look at them a little as well. Those people are also saying hello, hi. What is their offence? What is their fault, that prediction is being made from one alone? It is not so.

In the region of Kashi ji, the kshetra that is Kedar ji's — Bhagavan Gauri Kedareshwar ji — he remains seated daily, directly in the Harihar form and in the form of Shiva and Shakti, in both these forms, the speaker says. If, going into the kshetra of Kedar ji, a path is done, then that too will give full fruit; and if puja is done there for Bhagavan Shiva, if an anushthan is done, that too will give full fruit. And seven times more fruit is obtained there on ordinary days, at ordinary times. And if upasana is performed for Bhagavan Shri Hari Narayan, that too becomes many times more fruitful there.

The kshetra of these three mahashaktis, the speaker says, is what is obtained in the Kedar Khand — Gauri Kedareshwar Mahadev, who even today is present in his original form, directly, at the Kedar Ghat. Many and many doshas of life, many and many sins, are destroyed there in a moment, merely by darshan.

Right then, that is all for today, the speaker says, and there is one more main, chief subject: what we are to do on the day of Vaikuntha Chaturdashi and on the day of Kartik Poornima. The foremost of all is Deepdaan. Deepdaan must certainly be done at the temple of Bhagavan Shiv ji, of Bhagavati Durga, and of Bhagavan Shri Hari Narayan. Do not light fewer than eleven lamps. Certainly kindle eleven lamps in the temple, tomorrow and the day after, on both days, at the time of sandhya. On the day after too, do it without fail — that is the first thing.

The second thing, the speaker says, is that in these two days whatever your ishta mantra may be — the mantra of the Panchakshari Mantra, or some other Ekakshari mantra, whatever mantra whose vidhan of Mantra Siddhi you have performed in the Navratra and the like — that, tomorrow and the day after, at the time of sandhya or at the time of night, as much as you can manage, do without fail.

If even one lotus flower can be managed, or if two lotus flowers are obtained, the speaker says, then having done the seva and puja of the Bhagavan Shiva who is seated in your home, offer him one lotus flower tomorrow without fail; and take one to the temple and offer it there. Wherever it can be managed, at least one lotus should certainly be offered upon Bhagavan Shiva on the day of Vaikuntha Chaturdashi. If a lotus is not available, then offer the kamal gatta — the seed of the lotus. By means of that, perform the archan of Bhagavan Shiva with the 108 names; that is better still. But tomorrow, offer it without fail.

And on the day after, which is Kartik Poornima, on that day as far as possible, if it can be managed, do a Havan, the speaker says. Do it either with the 108 namavali of your aradhya, or with the mantra you do japa of. If it can be managed, certainly do a havan. And in the anushthan that is being done by his own Grihastha Tantra parivar — because this time it is Tripur Poornima — the entire organisation of a brihad anushthan of Bhagavati Tripurasundari is being made. In it their special archan, pujan, aavaran pujan and the rest will all take place, so it will be entirely tantrokta this time. Navchandi and the like are not being had done this time; instead the pujan that is of the Shri Vidya krama, in a brihad form, is what the attempt is being made to do fully, and preparations are under way.

In the region of Kashi and in the Vindhya region, in both these kshetras, separate further anushthans will take place, of which he says he will inform people in the group. And even if you do not have it done there, certainly do it yourself at your own home, he says. Because these days are important for everything. That is why anushthans take place in these kshetras: when we are at home, if we are living far from a tirtha kshetra, then when we do punya there it is obtained many times over — so consider what it will be when seva and puja is done in the tirtha kshetras in our name.

The subject of giving dhuna to a cow, the speaker says. If at the gaushala the cow-dung cakes are kindled and by means of various kinds of fragrant dravyas it is done on the day of Vaikuntha Chaturdashi, then the diseases of the body and the rest are destroyed by the kripa of Bhagavati Gau. Those who have very various kinds of disease should, if it can be managed, do the dhoop at the gaushala at the time of sandhya. If there is a gaushala near them, they can do it there. And if you perform the pujan of Bhagavati Gau mata, and after the pujan offer her naivedya and the rest and then do the dhoop, do the dhuna, then it is most excellent — this is what should be done.

At the time of sandhya, the speaker says: deepdaan at home; dhuna and deepdaan at the gaushala; and at the temple of Bhagavan Shiva, the temple of Durga ji, the temple of Bhagavan Narayan, and whatever other temples are in the vicinity, at least eleven deepdaan. These become the compulsory subjects.

These are those parva tithis, the speaker says, because on this day — see, Tripurasura, whose story we people have heard; if you listen to the Shiv Puran live, then in it you will hear — that when Tripurasura obtained a boon from Bhagavan Brahma ji, those people made the creation of three puras. Three puras were established in the sky, for which they accepted this in their boon: that when our three puras that are roaming in the sky come into one single line at a particular tithi and nakshatra, and someone pierces them with a single arrow, only then will they be destroyed.

So in this story you will have heard, the speaker says, in what manner Bhagavan Shiva slew these three puras with a single arrow. Which arrow it was, what the mantra and the vidhi vidhan were — the whole description is in the Shiv Mahapuran. How the Pashupatastra was employed by Bhagavan Shiva, he says, has been described by them at length; there is a separate live, and you may listen to it.

So after doing the slaying of Tripurasura, when Bhagavan Shiva came, and when he was welcomed by all the devatas with joy — that itself is this Dev Deepawali of Kartik Purnima, the speaker says. That is the reason for it. That is why, in the region of Kashi and elsewhere, Dev Deepawali is celebrated on a great scale. This too is a vidhan of a kalpa, a story of a kalpa. For this reason, on this day all the devatas remain greatly pleased.

If you perform the kindling of lamps at the temple of the devatas on the day of Dev Deepawali, the speaker says, then somewhere or other you too obtain devatva. In their Diwali you too become a participant there, like the devatas. And Bhagavan Shiva certainly bestows kripa upon you. So for this reason, on the day of Dev Deepawali, do the deepdaan at the temple without fail.