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

Is it correct to do achman with the mantras given in the Saptashati?

The speaker reads out the question — a listener who for a year has done achman with the mantras given in the Saptashati asks whether that is right or needs correction — and asks back which mantras exactly, whether the four given for tattva shodhan or some others.

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?

Which tilak may be applied on a picture of Batuk Bhairav?

Asked what tilak may be applied on a picture of Batuk Bhairav, the speaker answers that a tilak of chandan may be applied, a tilak of roli may be applied, and a tilak of bhasma may be applied.

A listener asks what tilak, and whose, may be applied on the picture of Batuk Bhairav ji. The speaker answers plainly: a chandan tilak may be applied, a roli tilak may be applied, and a bhasma tilak may be applied.

Can a householder worship a photo showing Mahishasura Mardini with all ten Mahavidyas?

The speaker says he does not tell householders to worship all such forms together, because such a picture carries the presence of Bhagavati Dhumavati and the presence of Bhagavati Tripur Bhairavi. Forms of this kind are meant for initiated sadhaks and for those who have received a particular upadesh.

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.

Which forms should a householder keep at home?

Householders who live with their families should be very careful about forms. At home, do the seva and puja of saumya and paushtik forms in particular; when you are outside the house you may worship these other forms if you wish.

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.

Should swar be applied while doing Gayatri japa?

Asked whether swar must be applied in Gayatri japa — with swar one mala takes fifteen to twenty minutes — the speaker says to do exactly as your own guru instructed at the time of upadesh: with swar or without, how much pranava is to be applied, whether there is samput before and after or none.

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.

Can one visit and worship at a temple on the way home from a hospital?

Why not, says the speaker — for an ordinary hospital visit there is no issue at all and pujan may be done. What should be avoided at that time is offering prasad and mala before them; and if the person was himself ill and is returning, he should bow with bhav from outside, not touch the vigrahas and not enter the garbhagriha, though he may go into the courtyard.

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.

Can japa be done with Devi Pranava alongside any form of Bhagavati?

Absolutely, says the speaker. Devi Pranava is that pranava which is Bhagavati's foremost pranava, the beej of her foremost form. So with any form of any Bhagavati you may do its japa and pujan — certainly so if there is a guru's adesh. And wherever a mantra carries the Vaidik pranava, you may use the Devi Pranava in its place.

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 samputit Mahalakshmi Ashtakam path — should it be offered to Durga or to Mahalakshmi?

The speaker says to offer it to both. The listener describes a Mahalakshmi Ashtakam samputit by the chakra vidhi thirty-two namavali, the fourth adhyaya, and again samputit by the Chakradhara stotra, and asks for whom the samarpan should be made.

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.

Why should a Shakta study the Durga Saptashati even if he does not recite it?

Because, the speaker says, even if you do not do the path of the Shri Durga Saptashati you should at least study it. When you read the Murti Rahasyam and look at the three rahasyas and the three charitras, you will come to know who the Mahalakshmi svaroopa is.

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.

Where in the Saptashati does the Mahalakshmi identity become clear?

If you are offering to Bhagavati Durga then Mahalakshmi is present in any case — she is Mahalakshmi. Reading the second and third adhyayas of Mahishasura Mardini will show you this, and it becomes clear in the second, third and fourth adhyayas.

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.

Even those who present themselves as highly learned say that nothing happens, that she is a mother and anyone may recite.

He says even those who present themselves as highly learned begin saying this — that there is no difficulty, she is a mother, anyone may do it and no distress will come. He repeats that this can differ person to person, and asks listeners not to commit this aparadh but to learn.

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.

Why does wrong pronunciation of a mantra incur dosha?

Because breaking mantras and speaking them wrongly causes their distortion, the speaker says. What is a mantra? It is the form of a devata. If the form of a devata is distorted, will dosha not attach? Every single shloka of the Saptashloki and of the Saptashati is a mantra.

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?

Those who mislead people this way should instead be telling them to learn, since content and teachers are freely available.

Those who repeatedly speak this way and mislead people should instead be telling them to learn, the speaker says. Content is available on YouTube; many people teach, some now take classes for a charge and some teach free, and some are teaching very well on YouTube. So can you not learn uchcharan?

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?

Why are teachers who excuse wrong recitation only trying to be liked?

If our wish were to become dear to you, the speaker says, we would tell you to walk that path by which we could become dear — do not learn, do it wrong, the Devi is a mother and will be pleased. He then puts a test: let someone repeatedly mispronounce your own mother's name and see whether you feel bad first of all.

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.

One who discourages learning wants the listener to remain a jahil his whole life, at whatever age.

The one thing he understands, he says, is that the other person wants you to remain a jahil your whole life — you never studied Sanskrit, and now do not even learn to read. Whatever your age, fifteen or twenty, thirty, fifty or seventy, if Jagdamba has by some punya caused her bhakti to sprout in your heart, then learn even one adhyaya, ten shlokas at a time.

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.

How should one sit down to learn the Saptashati?

One learning it should never take a sankalpa for learning, the speaker says. Sit separately with purity at some clean place; even sitting on the bed is fine if it is clean, with a washed sheet spread — but do not sit on the one you eat on. Wipe the chair you sit on, clean it, then sit comfortably, put headphones on your mobile and learn shloka by shloka.

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?

How long does it take to learn seven hundred shlokas?

If a person learns ten shlokas in a day, then a hundred shlokas are done comfortably in ten days; there are seven hundred shlokas, so it will be completed in a month or a month and a half, and then he keeps repeating it again and again.

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.

Does diksha remove the need to learn?

No. In diksha it will not happen that the guru gives you such a vidya that everything comes to you without study. Bhaktaraj Dhruva did not know how to praise, so Bhagavan Narayan touched his cheeks with the shankha and all four Vedas came to him by themselves — but your guru will not have the power to touch you and give you seven hundred shlokas.

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.

Does diksha give full fruit without learning?

It will hardly be that because you receive diksha you will get the full fruit without learning, however you do it. That cannot happen. Do not waste your life by coming under this deception and this coaxing, thinking you will cross over on bhav alone — you are being made a fool of.

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 exposition draws great views and likes and the title of guruji, while the procedure itself goes unexamined.

A long exposition is put out and the person opposite will then certainly do it, he says — great views are going, great likes are going, it is on Facebook and people call him guruji. But look also at the result. He says people do not apply their own judgement in this at all.

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.

What happens to channels that genuinely try to teach correct recitation?

If they try to teach, people hurl four words at them and leave, he says — because if someone teaches something so exacting, that uchcharan is to be done this way and not that way, that in the chhanda it is spoken so and not so, people give him four abuses and come away. The one genuinely trying to do it right gets only abuse.

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.

Can a woman do the Shabari kavach in a menstruating state?

The listener's question says women cannot do the Shabari kavach in an "impure" rajaswala state. The speaker says it is better if that state is not called impure at all — the subject there is not one of impurity but something else. For a Devi sadhak in particular, the matter of impurity will never be spoken of.

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.

What is the rule for taking soil from the bali sthan of a Shakti Peeth?

Addressing a listener named Tushar, the speaker says this subject is not for everybody — taking soil from the bali sthan of a Shakti Peeth. If some prayoga is to be done at all, it will be far more proper to do it right there on the spot.

A listener named Tushar asks what the vidhan is for taking soil from the bali sthan of a Shakti Peeth. This subject is not for everyone, the speaker replies. And if some prayoga has to be done at all, then it will be more appropriate to do it right there itself.

Does a sadhak incur dosha if a non-vegetarian person's blood was given in surgery?

The speaker says he cannot say so authoritatively. There the matter is one of saving life. Secondly, that capability should be present in a sadhak that if such blood has been transfused, he burns that dosha to ash — that much capacity a sadhak should have.

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.

How many times is the Dattatreya ekakshari uttered between two mala mantras?

The speaker says that in the ekakshari the matter of samput is simply one time before and one time after — every time, in every mala mantra, once before and once after, that is all.

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.

What does a dream of being given a Durga Saptashati yantra mean?

A listener named Akhilesh reports that in a dream he was taken to some place and given a Durga Saptashati yantra, and told that the yantra is life. The speaker tells him it is a very good dream.

A listener describes a dream: he was taken to some place, and there a Durga Saptashati Yantra was given to him, with the words that the yantra is life. It is a very good dream of yours, Akhilesh ji, the speaker replies.

Which kula does Tripura Sundari belong to, and whose dhyana should be read?

Bhagavati Tripura Sundari Lalita, the speaker says, is of the Shri Kula. Read her own dhyana mantra.

Asked which kula Bhagavati Tripura Sundari is from, and which kula devi dhyana should be read, the speaker answers directly. Brother, Bhagavati Tripurasundari Lalita is of the Shri Kula. Read her dhyana mantra.

Can khas-root deepdaan be done daily for Ganpati?

Yes, absolutely, the speaker says. To do it in a special manner, do it from Chaturthi to Chaturdashi in any paksha, which is most excellent; and you may also do it daily if you wish, which is very good. The deepdaan done in the month of Bhadrapada is the most excellent of all, and at that time khas-root deepdaan should certainly be done to Bhagavan Ganpati.

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.

Is it proper to seek information when a sawari has come upon someone's body?

Whether one takes the information or not depends on you, the speaker says — you may take it, it is not a matter of difficulty. He refers listeners to the full, deep treatment of the sawari subject already given on the channel, which will make the concept clearer.

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.

Can aluminium foil be used on the ground for deepdaan?

No, says the speaker — aluminium foil should not be used. If there are 108 lamps, buy a mala and spread its petals over the whole ground; or buy a packet of haldi of 100 to 200 grams and spread it fully; spread roli fully; draw a figure on it if you wish, square or like an eight-petalled lotus, scatter flowers on it, and then place the 108 lamps on top.

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.

Can Bhagavati sadhana be done alongside Narsingh sadhana as the main practice?

Yes, absolutely, the speaker says. Asked which form would be best, he says the sadhana of Bhagavati Lakshmi will be best if Bhagavan Narsingh is to be carried as the main one — so do the sadhana of Bhagavan Lakshmi Narsingh.

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.

Does a diksha remain valid if one goes abroad?

Why would it not be valid, the speaker asks — everything will be valid. When you come back, get your yagyopavit sanskar done again. Beyond that, he says, what more can be said.

A listener asks whether, having become initiated, a diksha remains valid if one goes abroad. Brother, see, says the speaker, why will it not be valid? Everything will be valid. When you come back, then get your 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. sanskar done once again. More than that, what can be said.

Being told that seven entities are present means some shakti is with him; the anushthan should be begun again rather than readings chased.

The listener did japa for a year and a half, stopped for five months, has restarted, and someone shown the case on the phone said there are seven entities. The speaker says it means some shakti is with you, whether positive or negative — if it is there, it is there. Begin your anushthan. As for what is going on now that you are showing it to someone, he cannot say.

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.

Can a detachable-stand lamp be used without a banana leaf or rice asana?

No, brother, the speaker says. Whatever kind the lamp may be, an asana does have to be given to it.

Asked whether a lamp with a detachable stand is all right without a banana leaf or an asana of rice, the speaker says no, brother. Whatever kind the lamp may be, an asana does have to be given to it.

What remedy does he give for allergic asthma?

Brother, first get the birth chart analysed once and see what the position of Chandra is, the speaker says — it is necessary to look at it, because the whole subject of asthma is dependent on the position of Chandra, and only on that basis can a remedy for asthma be done correctly. If it has already become old, it is very difficult to control, and you have to carry the whole matter yourself with alertness.

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.

Can the Kanakdhara Stotra be recited?

Yes, absolutely, the speaker says. Learn it properly — correct pronunciation and singing with bhav done well — and it will be very good if you do so.

Asked whether the Kanakdhara Stotra may be recited, the speaker answers yes, absolutely it may. Learn it properly: correct uchcharan, and the singing done well and with bhav. If you do it in that way it will be very good.

A listener's father died in his forty-first year, the forty years completed on Diwali of 2009, with bhoot-pret involvement.

A listener named Atish Dubey writes that his father completed forty years and was in his forty-first year, that on the day of Diwali in 2009 the forty-one years were completed, that he passed away at the end of the month of Jyeshtha from cancer, and that the influence of bhoot-pret had also come to light. He wants to have something done for his father at the Pishach Mochan kund in Varanasi and asks what.

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.

What should be done first where there was akala mrityu with abhicharik conditions?

The speaker tells Atish Dubey and everyone else to pay attention: where there has been an untimely death and an abhicharik state, or where it is known that some bhoot, pret or pishach condition was present above at that time, the very first thing is not to go straight and have something paid for. First do panchbali for the departed — feed cow, dog, ants, birds and human beings.

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.

Seva of the peepal, bilva and amla trees and of Tulsi ji, with deepdaan at the devalayas, comes next in the remedial order.

And serving the vriksha devas: let it be the peepal tree, let it be the bilva tree, let it be the amla tree — serving these, and serving Tulsi ji. And doing deepdaan at the devalayas, as with the Deepawali and Dev Deepawali now coming.

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.

Eleven hundred paths of the eleventh adhyaya of the Shrimad Bhagavad Gita, or of one's own aradhya, are taken up after that.

After that, either the path of one's own aradhya, or of the Shrimad Bhagavad Gita — and take the shelter of the eleventh adhyaya. Since the listener is himself a brahmin, he should learn the uchcharan and do at least eleven hundred paths of it, keeping water in front during the path so it becomes abhimantrit, and sprinkling that water with kusha on the upper part of the main doorframe of the house.

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 should Narayan bali be done, and what follows it?

Only when this work is done — the eleven hundred paths complete, and panchbali and the service of creatures and trees done for at least three, four or six months — should you then have Narayan bali done first at Kashi Pishach Mochan for your father. Immediately after, from the very next day, have one mool path of Srimad Bhagavat ji done in Sanskrit by a single brahmin, with a sankalpa made for the father.

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.

Why should pinda not be offered directly in such a case?

Because if death has come by abhicharik vidya, the shakti that kills takes the departed along with it, and they remain under its control. If you begin giving pinda directly, or have Narayan bali or anything else done, then to a very great extent — depending on whether you have the capacity of tapo bala — the devatas of that abhicharik vidya, who took his life or who were present at the time, will not let them receive the pinda at all.

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.

What does the mahatmya of the Gita's eleventh adhyaya say about this?

In the mahatmya of the eleventh adhyaya, the speaker says, the whole subject is there: however great the presence of a paishachik shakti may become, if its path is done and the abhimantrit water is sprinkled in the house, they will first of all be freed from that shakti. By the darshan of Bhagavan's vishwaroop, pretatva is burnt to ash, they become of pure varna, and the purity of the departed soul also comes about.

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.

Do Shaligram bathing-water and Bhairav pujan speed up the remedial effect?

If the seva of Shaligram ji is also going on and the water in which Shaligram ji has been bathed is being sprinkled too, then it is most excellent. And alongside, if some other things can be done — the pujan and deepdaan of Bhairav ji — then depth will come faster.

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.

How does serving creatures strengthen a departed soul?

Suppose you scatter merely a handful of jaggery at the place of the ants, the speaker says. Then the souls of all those ants will bless you when they are satisfied. Gau mata will bless, the blessing of the dog will be obtained, the blessing of the crow will be obtained — and by the blessings of these creatures that capacity and power comes into the departed soul that nobody will be able to keep them in bondage.

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.

Besides a Narayan bali case, who else should do panchbali and jeev-seva?

This is not only for Narayan bali, the speaker says. Anyone else listening in whose house such a condition exists, or who is afflicted by any 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, a difference of earth and sky.

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.

When should the Batuk Bhairav and Chitrapal Bhairav tantrokta procedures be started, and why not right away?

Alongside, if the tantrokta paddhati is also begun — all the vidhi vidhan of Batuk Bhairav ji, the vidhi vidhan of Chitrapal Bhairav ji — those are all done afterwards. Start them at least after a month or so, along with the vidhan of the dhuni with apamarg wood; then full reduction comes about in these things. Doing them directly carries the possibility of some problem, meaning it may not succeed.

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.

What is Jagdamba's most beloved bhog?

Maa Jagdamba's most beloved bhog, the speaker says, is our ego. Offer your ego and your vasanas, become empty — Jagdamba becomes greatly pleased. Which is what he and we are unable to do. As for the rest, in material things everything is hers in any case.

Maa Jagdamba's most beloved bhog is our ahankar, the speaker says. Offer up your ego and your vasanas; become empty. Jagdamba becomes greatly pleased. Which is what we and you are not able to do. For the rest, in materiality, everything is hers in any case.

Is sadhana from eleven at night to three all right for a householder?

The speaker says the time is for the sadhak, but he is a householder — now, if he can get free from household life, then let him do it, because this same time is also the time for grihastha sukh. If you are married and your wife is giving you permission, saying yes, go and do your sadhana, then it is fine; she should be satisfied in this matter and should be one who cooperates.

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.

When should Surya arghya be given?

After the sadhana is complete, the Surya arghya will be given at the time of sunrise.

Asked when the Surya arghya should be given, the speaker answers that after the sadhana is complete, the arghya to Surya will be given at the time of sunrise.

What is the purashcharan count for the first mantra of the Argala?

The ordinary purashcharan is at least 10,000, the speaker says. In writing you will find 1,000, but that 1,000 is for those who are Durga pathis, who do the daily regular path of the Saptashati ji. Everyone else should certainly do at least 10,000 japa, and in the Kali kaal it should be taken up to 40,000.

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.

Which one mantra should a person perfect in his lifetime?

Certainly keep one mantra perfected, the speaker says. You may do Durga ji's ekakshari; but if you do mantras such as Jayanti Mangala up to 40,000 once in your life and keep it, or complete the Panchakshari at five lakh — whichever one of these you do and keep, it will protect you for the whole of your life.

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.

Trayodashi today, Vaikuntha Chaturdashi tomorrow, and then Kartik Purnima, Dev Deepawali and Tripura Purnima.

The time now coming is that of the Purnima and of Dev Deepawali, whose mahatmya you should certainly know. Today is the Trayodashi; tomorrow is Vaikuntha Chaturdashi; and after that comes Kartik Purnima, Dev Deepawali, Tripura Purnima.

The coming time, the speaker says, is that of the Poornima, of Dev Deepawali — you should certainly know about its mahatmya. Today is the Trayodashi. Tomorrow is Vaikuntha Chaturdashi. And after that comes Kartik Poornima, Dev Deepawali, Tripur Poornima.

What is the significance of Vaikuntha Chaturdashi?

There is a subject for the day of Vaikuntha Chaturdashi that has been shared in the group, the speaker says — Kamalapati Bhagavan Shiva. This is the day on which Bhagavan Shri Hari Narayan performed the archan of Bhagavan Shiva with lotuses by the 1008 namavali. On that day Bhagavan appeared and the Harihar milan took place, each one's form becoming complementary to the other — half Vishnu ji, half Shiv ji, Harihar.

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.

Should Saptashati shlokas be read with sandhi vichhed, or exactly as written?

Brother, first learn to read this, the speaker says. By doing sandhi vichhed the meaning will many times turn into a distortion of the meaning. So not that either, and not exactly as it stands — learn to read it in the manner of the chhanda, how the eight varna aksharas of the Anushtubh are taken; a half akshara will not be counted.

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.

Can a woman recite the Lalita Sahasranama during her periods?

Apart from the kavach of Bhagavati Kamakhya, she cannot do any other thing at that time, nor should she — unless she has that diksha, which is a separate matter. And even the kavach should not be done on her own puja asana.

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.

Can karan be offered to a kula Bhairav if one's grandfather never offered it?

That the grandfather did not offer it is one subject, and that it is customarily offered is another, says the speaker. If it is customarily offered and he did not offer it, then he did a wilful act. If it is offered, then you may offer it and there is no bar on this — but it should be clear that yes, it is offered.

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?

What remedy is there for causeless fear and anxiety?

Addressing a listener named Aditya, the speaker says the causes of causeless fear are very many. If Rahu's dasha or antardasha is running, if Chandra is afflicted in the chart, and even if a sookshma dasha runs, it gives a shock and departs. Fear without cause, fear at the thought of something that has not happened — all this begins to occur. So get a chart analysis done once and do the fitting remedy.

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 mother-in-law who breaks her own daughter's home is the greatest of tragedies; the eighth house is read and the wife prepared.

The speaker calls it a very dangerous and tragic matter — if a mother-in-law is breaking her own daughter's home, nothing can be a greater tragedy; a home should be settled, not spoilt or broken. He says first get everything connected with the eighth house of the birth chart properly analysed by a learned astrologer to catch what dosha is present, since that is a chief cause of relationships being severed; and secondly, if you know this happens when she comes, prepare yourself mentally and explain it to your wife.

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.

Can a murti of Batuk Bhairav be installed at home?

Yes, absolutely, the speaker says. The whole vidhi for doing it is published on the channel, with its PDF — search for the vidhi of Shri Vigraha Pratishtha, Grihastha Tantra, and you will get it; in it the pratishtha of Kuber ji has been demonstrated. There was also a separate video for the pratishtha of Batuk Bhairav ji, but everything in both is the same. But the shri vigraha should be of Batuk Bhairav ji only — take care that it is not of Kaal Bhairav ji.

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.

Does dosha attach if home puja of a shivling stops while one is away for a month?

The speaker says the matter is plain and clear: when you go, go having prayed mentally that your devatas go with you. Wherever you are, you will keep doing their seva and puja mentally. No dosha at all is going to attach in that.

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.

Learned people say bhav predominates everywhere else, then bring in the predominance of kriya only in this one place.

People who are called learned forget bhav in exactly this place, he says. Everywhere else they say bhav is what predominates; and in this place they bring in the predominance of kriya, and start travelling around with the shri vigraha and all these things, worshipping them here and there. Here bhav does not work — here their intellect turns straight into the opposite.

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.

Why must a household's shri vigraha never cross the threshold?

We cannot make them transgress the kshetra, the speaker says; we cannot make them transgress the chaukhat, the dehri of our house. If the shila of Jagdamba or the Narmadeshwar were to cross the threshold, then all the shubhra shaktis gathered there, all the energy of our japa and tapa that is gathered, is destroyed.

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.

How secret should a shri vigraha under one's seva be kept?

The devatas of your house should never transgress the threshold of your house, and the shri vigraha of another's house devatas should not transgress your threshold — they will neither come in from outside nor go out from here. And as the real matter, know that the shri vigraha served by you should be so secret that no outside person ever sees it.

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.

Famous Vaishnav saints also teach that full kripa comes when seva is kept entirely secret and seen by nobody.

Leave me aside, the speaker says — famous Vaishnav saints are also saying that if you want full kripa, then do seva keeping it entirely secret so that nobody ever sees them. The video was viral on Facebook. He says he cannot recall the Maharaj ji's name but shares his videos often. So they too accept it, he says; but their followers do not accept what they say.

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.

Shakta people now carry Durga ji off to Vindhyachal and Narmadeshwar to Kashi, in imitation of what they have watched.

Now, by watching them, it has caught on among Shakta people too, the speaker says. Shakta people also go travelling and carry Durga ji off to Vindhyachal; who told them to bathe her there in the Ganga? People are bringing Narmadeshwar ji from their homes, giving him a bath in Kashi ji and taking him back. What is the need, he asks.

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.

A family that lets its own threshold be transgressed brings its own destruction, then asks what sin it committed.

By having their own threshold transgressed they cause the destruction of the family themselves, the speaker says. And when the tandav breaks out they say, what sin have we committed that this is happening with us. Brother, this is the sin — and they will not accept it.

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.

Is there a Saptashati remedy for avoiding a divorce?

The speaker first says he has no such experience of his own to be able to tell. Still, if some prayoga has to be done from the Saptashati to avoid divorce, then the best in this will be to do the path with samput of the Sarva Mangala Mangalye mantra.

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.

Can the Saptashati path be done weekly in the Mahavidya order?

Yes, absolutely, the speaker tells the listener. He says he has already put this subject on the channel — how, if one wishes to do the Saptashati path daily, we do the Saptashati across seven days — and the whole procedure is given in Acharya Shivdatt Mishra Shastri ji's Shri Durga Saptashati paddhati, in the Durga Archan Paddhati.

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.

Which kavach awakens the fastest?

Brother, see, every kavach is awake, the speaker says. All mantras are awake; there is no such mantra as is not awake. Keep this in mind: it is the tattva within us that does not awaken. So it depends upon you, how quickly you will awaken it.

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.

What if pitrs have become prets and are drinking blood?

If the shraddh karma is not done for them by the vidhi vidhan, and panchbali is not done for them, then those pitrs will certainly become prets and drink blood, the speaker says. He points the questioner to the answer he gave a short while earlier to Atish Dubey about his father — that same thing applies here, and by doing those vidhans the prets will stop drinking, will obtain their right, and will attain gati.

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.

What if sutak has fallen?

If sutak has fallen, do it after the sutak is complete — although, the speaker adds, it stays proper to do it only in Kartik.

Asked what to do if Sutak has fallen, the speaker says that when the sutak is complete, do it after that. Although, he adds, it remains proper to do it only in Kartik.

An astrologer citing Rahu in the eighth house and Shukra in the ninth told a listener to abandon his Bhairav shakti upasana.

A listener named Rudra Pratap Singh says an astrologer, citing Rahu in the eighth house and Shukra in the ninth, told him he will become a bad tantric and should abandon Bhairav shakti upasana and chant the name of Radha. The speaker rejects the advice, saying that for Bhairav ji's sadhaks bhoot, pret and pishach are not big matters, and asks why on that basis he would become a bad tantric at all.

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?

What does Rahu in the eighth house actually indicate?

Rahu is a matter of intensity, the speaker says. Ashtam Rahu attracts the gupt shaktis somewhat faster — or put it this way, that the shaktis of all these places, especially those connected with pret and masan or connected with the shamshaan, get attracted very quickly.

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.

What actually makes someone a bad sadhak?

If a person sits in sadhana and begins doing it correctly, his intuition power will awaken very quickly and there will be a rapid attraction of things — that will happen. But when does he become a bad sadhak? Who cannot become a bad sadhak, the speaker asks: it is hardly the case that with Brihaspati in the eighth house he will not become one. Circumstances make a bad sadhak, and some people deliberately choose this road.

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.

How does bhoot-pret sadhana sit within shakti sadhana?

The bhoot-pret sadhana that is done within shakti sadhana, the paishachik sadhanas that come, are never done independently, the speaker says. Those who are sadhaks of a high varna, of a high order, who do the sadhana of shakti and of the mahashaktis, do the sadhana of these things within a krama-based sadhana. Their case is different. They do not perfect bhoot, pret and pishach independently and keep them.

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.

Can the small akhand jyoti lamp be used for deepdaan?

A listener asks whether deepdaan can be done in the small lamp used for akhand jyoti, taking 108 at one go, since the long wick does not burn fully in it. No, brother, the speaker says — take the lamp with a soi batti; that will be better.

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.

Can Batuk Bhairav be installed alongside any Devi?

The sthapana of Batuk Bhairav ji, whichever devi it may be, you may absolutely do alongside them, the speaker says.

Asked about installing Batuk Bhairav together with a goddess, the speaker says that the sthapana of Batuk Bhairav ji — let it be whichever devi — you may absolutely do alongside them.

Is there any dosha in feeding rice with ghee?

Feeding rice with ghee is not a matter of dosha, the speaker says. For gau mata it is fine; but if you are feeding a dog, then not all of them will be able to eat it and it may cause them trouble — feed something by which no harm reaches them.

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.

What about a family custom of touching a mukhauta to a mool vigraha?

Where a paddhati exists, where there is a custom, the matter there is different, the speaker tells a listener with the handle Bhagavati Upasak. We are never forbidding that; that is to be done. If the rule in your place is that your kuldevi's form, a mukhauta or some other thing, is to be taken to some place and touched, then there is no prohibition on that.

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.

What should one actually do on visiting a tirtha?

It is not that on going to the Vindhya kshetra you must repeatedly have it touched to Bhagavati Vindhyavasini, the speaker says. You are to go there and only take darshan and come back. This business of having the vigraha touched there, of bathing it in the Ganga ji — all this in the name of bhav gives birth not to one's own satisfaction but to distortion.

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.

With which mantras is the havan done in a Ratri Sukta anushthan?

In the Ratri Sukta, the havan will be done with the remaining mantras, leaving aside the astra mantra that is in it.

Asked with which mantras the Havan will be done in a Ratri Suktam anushthan, the speaker answers that in the Ratri Sukta the havan will be done with the remaining mantras, leaving aside the astra mantra that is present in it.

Can a jaladhari be made of silver?

You may absolutely have a jaladhari made of silver, the speaker says, and do the visarjan of the stone one.

Asked about a jaladhari of silver, the speaker says you may absolutely have it made of silver, and do the Visarjan of the one that is of stone.

Is it true that Rahu in the fifth house denies motherhood and gives a wicked child?

A listener says everyone tells her that with Rahu in the fifth house she will not obtain motherhood, and that if a child comes it will turn out wicked. The speaker says that from this alone you may understand how much knowledge of jyotish such people have: they will not analyse what the position of the lagnesh is, whom Rahu is with, or whether the dosha of Rahu in the fifth is being cancelled.

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.

Such predictions vary person to person and kundali to kundali, charts promising a gentle long-lived child yielding otherwise.

This will vary person to person, kundali to kundali, the speaker says. How many people have charts from which it seems entirely that they will have a long-lived, very gentle and very correct child — and it turns out entirely the opposite. There is no need to carry Rahu in the fifth so much in the negative.

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.

Has Rahu obtained the rank of a deva?

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

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.

What does the Mohini avatar episode show about Rahu?

When he took the Mohini form and was giving the devatas amrit to drink, could he not recognise him, the speaker asks — is that possible? To one who is trikalagya, who knows everything, it was not known that this one seated here is a danav? Yet he had him drink the amrit, until Surya dev and Chandra dev said, O Lord, this one is a rakshasa, a daitya. Only when the secret was out did he cut off the head.

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.

Rahu obtained devatva only because he was authorised somewhere, so his shaktis need not always be carried in a negative sense.

Because somewhere or other he became authorised — only then did he obtain devatva, the speaker says. And when devatva has been obtained, then why is it necessary always to carry his shaktis in a negative state? He says he does not understand it.

So somewhere or other he became authorised, did he not; only then did he obtain devatva, the speaker says. And when devatva has been obtained, then why is there this need always to carry their shaktis in a negative state? He says it is not understood.

Which goddesses stand as the arishtatra shaktis of Rahu and Ketu?

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; and for that same Rahu, Bhagavati Saraswati, Mahasaraswati, becomes the arishtatra. So why carry that Rahu always in the negative?

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.

What is the sarp dosha associated with Rahu in the fifth?

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 there is the further point that a person deliberately begins to take pleasure in it. Secondly, if Rahu is present in the fifth house of the birth chart, then one dosha that arises is the sarp dosha: that in a past birth we must have caused harm to a serpent in some way, on account of which Rahu's presence formed in the fifth house. It is taken as naag dosha.

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.

Which upasana removes the naag dosha of the fifth house?

The upasana of Bhagavan Shiva and Bhagavati Manasa as far as possible; the upasana of Ananta along with Bhagavan Shri Hari Narayan; the upasana of Vasuki ji along with Bhagavan Shiva. And if it can happen once in life, going to Tirtharaj Prayag and taking the darshan and pujan of Vasuki ji is enough — that much suffices to pacify the dosha of Rahu's presence in the fifth house.

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.

Does the inauspicious effect of a fifth-house Rahu remain for a sadhak?

The dosha will not remain, the speaker says. For those who are not sadhaks, who perform no sadhanas and have no concern with these things, the matter is different. If you are a sadhak or sadhika then you need have no worry — your aradhya will see to how the inauspicious effect of the fifth-house Rahu is to be controlled.

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.

What can Rahu in the fifth house actually give?

Weeping is the work of cowards, the speaker says — saying we have Rahu in the fifth, nothing will happen. The Rahu of the fifth can give such a son or such a daughter as will have an extremely developed mind; the child can even become a scientist, and will have that much capacity. Such a one turns out different, with the ability to think very differently from others. He is not wicked.

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.

Milestones set from a single factor, such as Rahu in the fifth or Surya in the seventh, leave the other planets out of account.

People have set milestones — Rahu in the fifth so the son will turn out bad, or a miscarriage will happen, this will happen and that; Surya dev in the seventh so a divorce is bound to occur. Brother, there are other planets too, the other eight, so look at them a little as well, the speaker says. They are also saying hello — what is their offence, what is their fault, that prediction is made from one alone?

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.

Which place in Kashi holds Bhagavan in the Harihar form daily?

The Kedar kshetra of Kashi ji, the speaker answers: Bhagavan Gauri Kedareshwar ji, who remains seated daily in both these forms — directly in the Harihar form and in the form of Shiva and Shakti. If a path is done there it gives full fruit; if a puja or anushthan is done for Bhagavan Shiva there, it too gives full fruit, and seven times more fruit is obtained there on ordinary days; and upasana done for Bhagavan Shri Hari Narayan there is also many times more fruitful.

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.

What does darshan at the Kedar Ghat in the Kedar Khand give?

The kshetra of these three mahashaktis is obtained in the Kedar Khand at the Kedar Ghat, where Gauri Kedareshwar Mahadev is present even today directly in his original form. Many and many doshas of life, many and many sins, are destroyed there in an instant, by darshan alone.

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.

What is the chief thing to do on Vaikuntha Chaturdashi and Kartik Purnima?

The foremost thing is deepdaan, the speaker says. Deepdaan must certainly be done at the temples of Bhagavan Shiva, Bhagavati Durga and Bhagavan Shri Hari Narayan. Do not light fewer than eleven lamps — certainly light eleven lamps in the temple, on both days, tomorrow and the day after, at the time of sandhya.

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.

What japa should be done on those two days?

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

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.

What should be offered to Shiva on Vaikuntha Chaturdashi?

If one lotus flower can be had, or two, then having done the seva and puja of the Bhagavan Shiva seated in your home, offer him one lotus flower tomorrow without fail, and take one to the temple and offer it there. Wherever possible, at least one lotus should certainly be offered upon Bhagavan Shiva on the day of Vaikuntha Chaturdashi. If no lotus is available, offer the kamal gatta, the lotus seed, and perform the archan of Bhagavan Shiva with it by the 108 names, which is better still.

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.

What should be done on Kartik Purnima itself?

On the day after, which is Kartik Purnima, do a havan as far as possible — with the 108 namavali of your aradhya, or with the mantra you do japa of; if it can be managed, certainly do a havan. The speaker adds that in the anushthan being held by his own Grihastha Tantra parivar, since it is Tripura Purnima this time, a full brihad anushthan of Bhagavati Tripur Sundari is being organised.

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.

Separate further anushthans are held in the Kashi region and the Vindhya region, with the form on the samagri site.

In the region of Kashi and in the Vindhya region, separate further anushthans will be held, of which he will inform the group. Even if one does not have it done there, he says, one should certainly do it oneself at home, because when punya is done in a tirtha kshetra it is obtained many times over.

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.

What should be done at a gaushala on Vaikuntha Chaturdashi and Kartik Purnima?

But do the deepdaan at home without fail, the speaker says. And if there is a gaushala near you, then if you kindle even one lamp at the gaushala, in the place where gau mata is kept, it will be most excellent.

But do the deepdaan at home without fail, the speaker says. And if there is a gaushala in your vicinity, then if you kindle even one lamp at the gaushala, in the place where Gau mata is kept, then it will be very excellent indeed.

What does giving dhuna to a cow at a gaushala do?

If at a gaushala the cow-dung cakes are kindled and by means of various kinds of fragrant dravyas the smoke is made 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 various kinds of disease should, if possible, do the dhoop at a gaushala at the time of sandhya.

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.

Doing it where gau mata is kept at home is excellent, and doing it where she is kept outside is equally excellent.

If you keep gau mata at home and are doing it there, that too is excellent; if she is outside and you do it there, that too is excellent.

If you keep gau mata at home and are doing it there, then that too is excellent, the speaker says. If she is outside and you do it there, then that too is excellent.

What is the morning programme for Vaikuntha Chaturdashi and Kartik Purnima?

On these two days, Vaikuntha Chaturdashi and Kartik Purnima: bathing before sunrise, and after the pujan of Surya Narayan, the pujan of one's own ishta aradhya, the special pujan of Bhagavan Shiva, and the offering of a lotus flower — in the morning time.

On these two days, Vaikuntha Chaturdashi and Kartik Purnima, the speaker says: a bath before sunrise, and after the pujan of Surya Narayan, the pujan of one's own ishta aradhya, the special pujan of Bhagavan Shiva, and the offering of a lotus flower. In the morning time.

What is the evening programme for Vaikuntha Chaturdashi and Kartik Purnima?

At the time of sandhya: 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 nearby, at least eleven deepdaan. These, the speaker says, become the compulsory items.

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.

The sadhak class should do japa of their mantras and a havan on at least one of the two parva days.

Apart from this, the sadhak class, if they do japa of their mantras and a havan — do it on at least one of the two days, tomorrow or the day after — then it becomes most excellent.

Apart from this, the speaker says, those who are the sadhak class — if they do the japa of their mantras and a havan, then do it on at least one of the two days, tomorrow or the day after. If that is done, it becomes most excellent.

Why are these tithis parva tithis?

Because of Tripurasura, whose story, the speaker says, we have heard in the Shiv Mahapuran live. Having obtained a boon from Bhagavan Brahma ji, they made the creation of three puras, established in the sky. The boon they asked was that only when their three flying puras came into one single line at a particular tithi and nakshatra, and someone pierced them with a single arrow, would they be destroyed.

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.

How were the three puras destroyed?

In that story, the speaker says, you will have heard in what manner Bhagavan Shiva slew these three puras with one single arrow — which arrow it was, and what the mantra and the vidhi vidhan were, is fully described in the Shiv Mahapuran. How the Pashupatastra was employed by Bhagavan Shiva he has described at length in a separate live, which listeners may hear.

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.

Why is Kartik Purnima called Dev Deepawali?

Because, after slaying Tripurasura, when Bhagavan Shiva came and was welcomed by all the devatas with joy — that very thing is the Dev Deepawali of Kartik Purnima. That is why Dev Deepawali is celebrated on a great scale in the region of Kashi and elsewhere; this too, he says, is a vidhan of a kalpa, a story of a kalpa.

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.

What does one gain by lighting lamps at temples on Dev Deepawali?

If you kindle lamps at the temples of the devatas on the day of Dev Deepawali, then somewhere or other you too attain devatva; you become a participant there in their Diwali, like the devatas, and Bhagavan Shiva certainly shows kripa upon you.

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.

Which oil may be used in the lamps?

You may keep a lamp of ghee, you may also keep one of til oil, and you may keep one of mustard oil too — whatever your capacity is, you may keep that.

You may keep a lamp of ghrit, the speaker says; you may also keep one of til oil; you may keep one of mustard oil too. Whatever your capacity may be, that you may keep.