The Vaishakh Shukla Paksha — Three Mahavidya Jayantis, Water, Lamps and a Fifteen-Day Purashcharan

The speaker opens by saying that the Shukla Paksha of the month of Vaishakh is about to arrive and that it will be a most divine parva kala. The necessary information about it must go out, he says, because in this paksha fall the jayantis of such mahashaktis that people yearn for their grace to come to them. Whoever\'s avataran day it is — whatever that particular TithiA lunar calendar day — some idols (like a Shivling) need daily bathing regardless, while others only need it on their dedicated weekly day or tithi. is — the energy of that shakti remains in a fierce, intense state at that time. Up to a point, he says, these things were kept limited to the sadhak class alone. In today\'s time he considers it necessary that this information reach listeners at the right time through the medium by which they are already gaining something, so they can take the benefit of these parva kalas.

The very first subject, he says, is that the time now running from the Pratipada of the Vaishakh Shukla Paksha up to the Purnima should be used — take the benefit of this most divine state on all these tithis, on all these days. The Amavasya will set in tomorrow. If someone wishes to begin from the Amavasya, he says, then certainly begin. The first thing to do is to look at whose jayanti falls when.

Akshaya Tritiya is in itself extremely wonderful, the speaker says, because it is joined with the Rohini NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window.. That makes a special parva kala of the day. On that day falls the jayanti of Bhagavan Parashuram. Because of madhyahna-vyapini, some people are observing it a day earlier as well. That is no matter, he says — take the 30th itself. On that day the chief festival of Akshaya Tritiya will hold according to udaya, and the madhyahna-vyapini will hold on that day too.

The day of Akshaya Tritiya is also the jayanti of Bhagavati Mahavidyas Matangi, the speaker says. In current folk speech the first sentence that comes about her is that she is the Saraswati of the tantriks — which, he says, becomes a complete subject in itself, since without Saraswati\'s grace no attainment is possible at all. The secrets of this form of Bhagavati are of the highest kind. But for a householder, because she is Mahavidya-swaroopa, he restricts the practice: without Diksha do not undertake a brihad anushthan or a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of her; do only those saumya forms, those mool forms, whose purashcharan all of us may do. There is a vidhan of diksha in this, he says, which is why he does not hold a large discussion on it — because once it is heard and discussed, attraction towards the form arises on its own, and many times, from that attraction, people begin doing everything without niti and niyam, which is improper.

You may go as far as the Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count., the speaker says — that one in whose phalashruti it is not written that those of the veerachar, of the Virachara paddhati, should do it only having taken Diksha. If that is written in it, then it should not be done. Many Ashtottara Shatanams are available, he adds.

In folk practice, the speaker says, the Datia Shaktipeeth of Bhagavati Pitambara observes Baglamukhi jayanti on the Chaturthi tithi. But in reality, according to kalpa-bheda, three tithis will be found: in the month of Vaishakh you get a Chaturthi, a Chaturdashi and an Ashtami as well. The reason Datia Shaktipeeth keeps its own day is chiefly that on that day Swamiji Maharaj established Bhagavati there. For that reason her jayanti is observed there in a more special way. So the sadhaks of that region and of that parampara should observe it accordingly, he says — but the Ashtami has the widest prevalence.

When you enter the rahasya, the speaker says — as with Bhagavati Kali, or with Bhagavati Durga, where the Durga rahasya shows her two-armed, four-armed, eight-armed, ten-armed, sixteen-armed, eighteen-armed, twenty-armed and on up to a thousand arms — her forms are many and endless. In folk practice within tantra, information about many such forms will also be found. In just the same way Bhagavati Pitambara too has many forms, of which the dvibhuja, chaturbhuja, ashtabhuja, shodashabhuja and ashtadashabhuja are known. According to kalpa-bheda her worship also runs from many endless kalpas, and by that the jayanti likewise becomes different.

Whatever path you are walking, the speaker says, never take it that you have come to know everything. The path of tantra is such that however much you may learn, such subjects will keep arriving that it will seem you still know nothing at all. On this path, so long as we are ordinarily in the world, we should learn things while walking as a shishya, as a student. These vidyas should be received in the manner of a vidyarthi, and jijnasa should always be kept alive on these paths in the manner of a seeker. It is not that we came to know everything, became satisfied, and now there is nothing further to know or hear.

One should never hurry to make oneself a guru, the speaker says. You may even obtain the grace of some devi shakti; but until the attainment of the most divine knowledge occurs, until you become silent, it means there is still a lack of knowledge within you and the shakti\'s full grace has not been given to you. Besides the ten prevalent Mahavidyas forms — Bhagavati Mahavidya Tara, Bhagavati Mahavidya Matangi and the rest — the presence of many more Mahavidyas is accepted according to tantra-bheda, and there are many mahashaktis. When the grace of any one of those shaktis comes in a special way, that level of capability is attained, the person then knows these secrets, and after that he becomes silent. It is a true thing, he says: after that, even wishing to, he cannot speak very much in the world.

Until we and you become silent, the speaker repeats, we must learn like a shishya, like a student — never carrying inside the feeling of gurutva: that we have come to know a great deal, done lakhs of purashcharan of mantras, done japa in crores, that Bhagavati\'s grace has come and this kind of siddhi has been obtained, so there is no need to know anything more. If you do that, he says, and if by mistake pride in that thing takes hold, then even if that shakti and siddhi stand by you and do not leave you, in the world you will always be made a laughing stock — and this can be seen directly. Many times a person who has obtained siddhi is mocked, and they make mistakes.

For example, the speaker says, there are many siddha sadhaks who have great capability and many shaktis; but when they descend into a field that is not their own, they are mocked. The reason, he says, is that having gained people\'s support they think that in this field too they will be applauded — but then they cannot fundamentally do that work, they cannot manage it. But if in the same situation the grace of the Mahavidyas has come, if the grace of some mahashakti has come in a special way, then wherever they go that capability will come to them with very little effort. From this too, he says, you can understand whether the grace of a mahashakti is present or not. So this is a thing we must never do.

Speaking of Bhagavati\'s various forms, the speaker says that because Bhagavati Pitambara has so many forms, there is for this reason also what is called the kramagat mantra, and for this reason a difference arises in her Ekakshari as well — and all of these are interlinked with one another. When such a high-calibre sadhak comes into your life, when such a worthy high-calibre guru comes into your life, he will certainly tell you the distinction: with the shodashabhuja Bhagavati or the ashtadashabhuja, what kind of ekakshari is applied as Samput, which thirty-six letters are hers and how, and many such matters. The sahasrakshari Mala Mantra of Bhagavati\'s Brahmastra Vidya and the like — with the dhyana of which form should it be recited in japa; what has been stated in folk prevalence, and what the reality actually is. There are many sadhaks of Datia Shaktipeeth too who know this subject very well, he says. But the very issue is that those who know it stay silent, or speak only in an assembly before people worthy of those subjects. Whether a man then hears it and tries to explain it to someone is a separate matter.

After Bhagavati\'s form comes the next subject, the speaker says: that of the Chaturdashi tithi, which in the field of tantra becomes the most particular night of all. On that day is the jayanti of Bhagavan Narasimha. And saying Narasimha, on that same day is the jayanti of Bhagavan Sharabh Bhairav — Pakshiraj, Sharabh Shalu Raj, the swiftest and most ugra form of Bhagavan Sarveshwar; call him Akash Bhairav, or by whatever names and forms are his. After that, on the same day, is the jayanti of Bhagavati Mahapratyangira, and on that same day the jayanti of Mahavidya Bhagavati Chhinnamastika.

The month of Vaishakh, and its Shukla Paksha especially, is so divine in itself, the speaker says, that three full Mahavidya jayantis fall inside it: Bhagavati Matangi, Bhagavati Mahavidya Baglamukhi and Bhagavati Chhinnamastika. Along with them come so many mahashaktis — Sharabh Bhagavan, Bhagavan Narasimha, and Bhagavati Mahapratyangira, of whom he says that in the tantra kshetra we cannot conceive of anything at all without their presence, without this form of shakti.

Because so many Mahavidya jayantis fall in this Shukla Paksha, the speaker says, make the effort to take hold of one sadhana of your own. He repeats his earlier instruction: the sadhana you did at the time of the Mahakumbh, through the whole month of Magh — do its PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. again here; or else complete a purashcharan of the Kamakhya Kavach and the like within this period. This is the first thing to do in these fifteen days. The second is Deepdaan, and the third is the arrangement of water.

In the month of Vaishakh, in the afternoon, from morning through to the time of sandhya, there is great mahima and great mahatmya in arranging water especially for travellers on the road, the speaker says. By this, Brahma, Vishnu and Mahesh — all three devas — are pleased. Whatever kind of Shraap may have attached to you, even if some siddha has given a curse, whatever kind of pret-pishach\'s curse or Dosha there may be — whoever has that dosha, whoever has that kind of suffering in life, who is being knocked from door to door, of whom it is said that whatever gold he touches turns to clay, who has been left without wealth: do this one thing, arrange water in place after place. Take a water pot, wrap red cloth over it, fill it completely with water and give water to drink all day long — to Gau mata, to people, to animals and birds, and to human beings. The more water you give, he says, the faster your PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. will be destroyed. The more they are satisfied by drinking that water, the more their soul is satisfied, the more swiftly your suffering will begin to be wiped away.

This seva must certainly be done in the month of Vaishakh, the speaker says — never leave it out. Whether you are of however great a house, a billionaire, a millionaire, or however poor you may be, there is no distinction here between poor and rich; everyone should do it. Whatever knowingly committed sins there may be — harm knowingly caused to someone by speech, harm caused to someone by your body, some misdeed done knowingly in someone\'s life because of which that person\'s whole life was ruined — from all such kinds of dosha and shraap, he says, one is released when this seva is performed.

Coming to the purashcharan of mantras, the speaker takes an example: if you do Japa of Bhagavan Shiva\'s panchakshari and have already done its purashcharan, then complete at least a sava lakh purashcharan in fifteen days. A sava lakh purashcharan will happen comfortably in fifteen days if you wish it, he says. If you can do more authoritatively, that is very good — three lakh would be better still; so do according to your own capability. Those who do Bhagavati\'s saptakshari should complete its purashcharan. The point, he says, is that one PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. should be completed in this paksha.

There will be not one but several benefits of this purashcharan, the speaker says. The first is that you have already completed one purashcharan of the mantra before, done five lakh japa of it; now that mantra will go on becoming unbreakable for you, going on to become param siddha. Whenever there is a need to awaken some other mantra, it will awaken at that very instant by the grace of this mantra. If you do japa on Akshaya Tritiya, akshaya punya is attained — it can never decay. The Tapo-bala you earn will not decay, which he calls wonderful. Along with this the grace of Bhagavati Matangi Mahavidya will come of itself, because Bhagavan Shiva grants the grace of all ten Mahavidyas through this mantra, if you are doing japa of this mantra. In just the same way, when you do it on the Ashtami, it is Bhagavati Pitambara\'s jayanti — so Bhagavan Mahamrityunjaya\'s grace comes automatically, and Bhagavati Pitambara\'s grace comes.

When you do it on the Chaturdashi, the grace of four mahashaktis at once comes upon you of itself, the speaker says. So an ordinary sadhak who knows no vidhi vidhan and has not done anything else should, throughout this month, this week, this paksha, do at least a hundred malas of the panchakshari every day according to capacity. What benefit is there in doing less than that, he asks — he is not in favour of less than that; there should certainly be a hundred malas.

Do it however you like, the speaker says: do fifty in the morning, fifty in the evening, or do it at one time. Practice will come, and then more than a hundred will happen in an hour. So that much has to be taken in hand. Besides this the second thing is the water arrangement, and the third, after that, is Deepdaan every day at the time of night or at the time of sandhya.

Deepdaan you already do at home in any case, the speaker says. But if you wish to do a special deepdaan, then do it in the brihad form. In this paksha especially, Bhagavan Dattatreya\'s deepdaan may be done. Whatever kind of problem relating to the pitrs there may be, however much loss is happening, whatever kind of Dosha there is — do Bhagavan Dattatreya\'s deepdaan at the time of sandhya. If you do not want to do the deepdaan in the brihad form, there is no problem; do it in the laghu form. The tantrokta vidhi of Bhagavan Shiva\'s Panchanan deepdaan has been given on the channel, he says, and that may be done too.

If you do not want to do all of this and want only an ordinary deepdaan, the speaker says, then never abandon the Deepdaan of the Chaukhat. Daily pujan of the chaukhat, daily shringar of it, and a lamp on both sides of the chaukhat every day — let this certainly happen at both times, morning and evening. Do this work without fail, he says.

Along with whichever mantra you are doing japa of, the speaker says, recite Bhagavan Batuk Bhairava\'s stotra and satnam as well. Even once is fine; if you do five, seven, ten, eleven or twenty-seven, that is wonderful — but even once, recite it daily at home without fail. And certainly give one lemon bali in the name of Bhagavan Batuk Bhairav, as Kul Bhairav, on the chaukhat of your door. The reason, he says, is this: when you do so in the month of Vaishakh — this being a most ugra time, the time of the most ugra devatas, and Bhagavan Narasimha\'s month running now especially because his jayanti will fall — then when you give it on the chaukhat in Batuk Bhairav\'s name, whatever the shaktis of the kula are, they receive that thing at once and grant their grace at once.

If fear arises in your mind that cutting a lemon might get your own throat cut, the speaker says, then for that he has already done a live — yesterday\'s, at the time of the afternoon. Listen to it. After hearing it, if the blood within you does not come to a boil and you still feel that no, a lemon bali should not be offered even now, then leave it — do not do this work.

The second thing, the speaker says, is the arrangement for a deepdaan of tulsi in Bhagavan Narasimha\'s name at the time of sandhya. For the sake of tulsi ji\'s deepdaan there is a description in the Padma Purana: the tulsi plant that dries up, whose sticks become completely dry — with those sticks two works especially may be done. One is the harichandan that is made. How is harichandan made, if someone makes it? Tulsi ji\'s dried wood is ground on the chowki, and Gangajal is used for the grinding; itra and the like, haldi and roli are mixed into it, and a beautiful chandan is made. This is applied to Bhagavan Narayana\'s forehead, and then the chandan that comes off, the utara chandan, is applied to one\'s own forehead. It is said, he reports, that Bhagavan grants darshan once while one is still living — this is its mahatmya.

If you are a Vaishnava especially, then certainly do this, the speaker says. And the rest — those who are Shakta, those who are Shaiva — should not think otherwise: there is no Shakta and no Shaiva, all are Smarta. In the householder state everyone is Smarta. Especially to those who perform Bhagavati\'s seva he says he always tells them: never bring these two feelings into your mind, that Narayana is separate and Jagadamba is separate. Keep this in view, he says. We are not to bring this feeling. Those who do bring it, let them bring it.

At that time, the speaker says, understand this: until tulsi ji\'s leaf falls into Bhagavan Narayana\'s NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras., he does not accept the naivedya at all. Tulsi ji is herself a form of shakti. At present, he says, he beat his own head on seeing one or two videos in which a so-called extremely famous person of the current time said that tulsi is a servant of his feet, and that in their tradition she is not placed in the naivedya. So, he says, you have risen above what is described in the shastras and puranas.

A tradition a hundred or two hundred years old has gone to this extent, the speaker says, that it is proving even a shastrokta statement to be false — that Bhagavati is his servant, that she cannot be placed in the naivedya. In his own view, he says, when so-called world-famous people, whom a great many people begin to worship, do it in this manner, they become the head that does the work of cutting heads. (The transcript is damaged at this point: the cue at 18:12 was glued onto the end of the previous cue with only its seconds surviving.)

Now, he says, the foolish Hindus who do not understand this subject have also begun doing this work — saying that no, we will not offer it in the naivedya. Then, if it is genuinely the case that in your tradition it is not offered in the naivedya, keeping the feeling of lokachar, for the sake of lokahita, this subject should not be told at all. The best thing about the Shaktas, he says, is that they never give away their end; they keep it secret, on the ground that folk tradition would be defiled by it. This is our tradition here, which is why it is said that it is kept secret like a kulavadhu. This is not a subject for showing off, he says.

Nowadays people are showing off, the speaker says — so-called Shakta people, and others too, are vigorously showing every single thing: MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning. be it, the vidhi vidhan of Aavaran Puja be it, this and that, everything is being displayed. Yet many times at Diksha, and at the very time the guru paduka mantra is received, this is said a thousand times by gurujans, by great learned gurujans: it has even been said to the extent of "I am your guru — even before me, when this vidhi is to be done, it is not to be done without being covered." This is the rule, he says; in many traditions this is the vidhi. But people are now showing it on YouTube, so from this understand what level of disregard of the rule is going on. Whose company you are to burn in, with whom you are to accomplish your uplift or your complete downfall, depends on your own viveka.

Take the dried wood of tulsi ji, the whole dried stick, and wrap it along with the cotton wick that is in the lamp; pour ghee, the speaker says. Then, reciting Bhagavan Narasimha\'s mantra, or remembering Bhagavan Narasimha, and if nothing else then saying "नरसिंहाय नमः" — while saying that, light the lamp there, remembering Bhagavan. Anyone at all can do this, he says: man or woman, everyone. There is no need even to add Pranav in it.

Those who do the paath of the Mahavidyas, the speaker says — and he notes he knows from listeners\' own questions that they do such paath — or those who are initiated in Bhagavan Narasimha\'s mantras or Bhagavan\'s mantras, or those mothers and sisters who live according to rule and do not go by their own will: these should do this. Those who now go about with a puppy in hand have no need to do this work, he says. Do not do it, mataji, nor whichever brothers and sisters do such a thing — going about with a dog in hand and then doing deepdaan, and that of Bhagavan Narasimha at that. Why spoil your own affairs, he asks; four more entanglements will fall around your neck for nothing. Better not to do it — may Bhagavan be pleased with you as you are, and may you get good sense, is his only request.

Those people who walk a little by niti and niyam should all do this, the speaker says. And if they wish, they may do the deepdaan especially while reciting the Ugra Viram Mala Mantra, which he states as "उग्र वीरम महाविष्णु जलंतम सर्वतो मुखम नरसिंहम" — this whole mantra. (The mantra is reproduced exactly as the transcript carries it.)

While lighting a lamp at the Chaukhat, keep this in view many times, the speaker says: the lamp should not be placed on bare ground. A very great Dosha attaches, there is loss of wealth, and Lakshmi is displeased. Always put flowers or the like beneath the lamp; or place another plate; or place rice, akshat, unbroken akshat; or make a small rangoli; or put abir gulal, or roli, or haldi. But on something the lamp must be placed, he says — and then near the chaukhat, in the name of Bhagavan Narasimha.

If you wish to do a little better, the speaker says, light two lamps in the names of Lakshmi and Narasimha — of Bhagavan Shri Lakshmi Narasimha. If you wish to do something still more particular for the sake of Bhagavan Narasimha alone, then from the Pratipada up to the Chaturdashi, or up to the Purnima, when you light the lamp daily in this way, afterwards do japa of the Narasimha Mala Mantra. The Narasimha mala mantras have been given on the channel from long before. Do just one paath, but do it, he says. If you wish to do more, do more — but at that same place.

Those especially afflicted by Abhichara, where a very great obstruction of tantra-mantra and bhoot-pret has already arisen in the house — the speaker addresses them directly: if the Chaukhat remains, only then will you be saved. Keep the chaukhat. If you begin fully giving seva and puja to the chaukhat, then Bhagavan Narasimha will tear open the chest of your enemies. He will make your Pitrs so capable, he says, that these people who do tantra-mantra will have that tantra-mantra pushed back into their own particular place. Know this — he says he is not speaking hollow words.

But because you people have no shraddha and no faith, it will not happen at all, the speaker says — and then gives an instance. Today he had posted a screenshot on the Telegram channel. In it the person wrote that he was doing Japa of the first mantra of the Argala, Jayanti Mangala Kali. He knew who his Kuldevi was — he had written that she is worshipped in their household — but somewhere in his mind was the wish to visit the kuldevi\'s mool sthan, so he was doing japa to gain full knowledge of the kuldevi. What darshan occurred: in a dream he was seeing the whole of the chief temple of Bhagavati Vindhyavasini in the Vindhya region, and was being instructed to go into this room, come here, and worship her in this particular way. He asked the speaker whether any such temple exists, since such a vision had come in a dream. The speaker says the full screenshot has been posted as it is, and that he answered: yes, brother, there is.

The devi herself will show you, the speaker says — see, this is my place — but you have to ask her first. You accept that your enemies will set bhoot-pret upon you by doing tantra-mantra. You accept that a killing happens in your house through a maran prayoga, that this is possible by tantra. You accept that someone can be made mad by throwing ash. But you have no faith in yourselves at all, he says. You do not accept that when we do it, the devi will be pleased with us and will grant her grace to us.

You do not accept, the speaker says, that if we are reciting the Narasimha Mala Mantra or the paath of some other Kavach, and dhoop burns while we recite, then the ash that forms from that dhoop can be empowered by Abhimantran and thrown upon the person on whom a vichar has already been running — and the vichar will be cut. Why does it not happen? Because you will not do the japa at all; there is no surrender within you. You will do ten japa and then say that it will not become siddha by ten repetitions, that it will not become siddha in eleven days.

There, the speaker says, he sits in the Shamshaan doing japa and tapa for years upon years. He performs many kinds of Vamachara procedures, gives Bali, achieves siddhi in the mouth of a corpse, or achieves it in the mouth of a goat. Performing many kinds of kriya and awakening them, only then does he run the prayoga — and that is why your devi-devatas are stepping back. And you, doing it here for two days or four days, think you will cut it. When it does not happen, you say the devatas have no shakti. But brother, he says, the Tapo-bala is with him — call it his shamshani punya, call it his shamshani capability, whatever the thing is. It will happen here too, but you do not want to do it. When you do it, the result will come.

If there is Abhichara or this kind of Dosha or difficulty in your house, the speaker says, and if you perform the pujan of the Chaukhat and surrender yourself completely to the rule of the chaukhat, in the morning especially — and know this: it is best if the kulavadhu does it. A daughter of the house may do it; it is not that she may not, he says. But only until her marriage. Once married, a daughter should not worship her maike\'s chaukhat. She should certainly give it respect — but she should not worship it.

If the kulavadhus of the house do it, the speaker says, with the pallu placed over their forehead and head — performing the vidhan that is prescribed, then after bathing and the rest, wearing that kind of vastra, and with the pallu on the head, they perform the pujan of the Chaukhat. Great effect is obtained from this, he says. From the kulavadhu\'s pujan the devi-devatas of the house are extremely pleased. And there is an alternative: if she does not do it, then whichever boy of the house, whichever member, does it — that is a separate matter. He hopes everyone will understand this subject, and repeats that importance should be given to the chaukhat.

There must certainly be a tulsi plant in the house and it must receive seva, the speaker says. And in the month of Vaishakh — from the Mesh Sankranti that has now set in, up to the Bhadrapada Sankranti — keep at least one Kalash of clay there, with red cloth wrapped around it, filled with water. There are many pitrs, dev-pitrs, who dwell right beside the tulsi tree. They are satisfied through Narayana and Bhagavati Tulsi, and their blessing fills you with wealth and grain. Those who get water nowhere — such unsatisfied shaktis obtain satisfaction through Bhagavati Tulsi. She satisfies them, and having her blessing they never cause harm.

All these subjects, the speaker says, you will know when you do them and when the experience comes. Merely levelling the accusation that this is rubbish, that it does not happen — in his view, then you should not read these things at all, nor listen to them. Your life itself is futile and rubbish, he says, so why be caught up in these matters; go and awaken your chetana instead.

Across these three or four days, the speaker says, do a special anushthan; but along with the daily japa, certainly complete one mahapurashcharan through this whole paksha. If you perform a Havan on Akshaya Tritiya it is most excellent. Akshaya Tritiya alone being joined with the Rohini NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window. means the destruction especially of enemies and of the wicked — and this, he says, comes with a shastric pramana. The pramana as he states it: if Mool nakshatra falls at the time of the Paush Amavasya, and if Rohini nakshatra falls on the day of Akshaya Tritiya, then enemies — or, understand it especially as those who are wicked and base — are destroyed, and their strength decays. So if you are right and your enemies are wrong, then if you perform or have performed an anushthan and pujan on this day, it will certainly be effective. So do this, he says.

Then comes Bhagavati Pitambara\'s jayanti, the speaker says, who is in herself shatru-nashini — whose very form is for the destruction of enemies especially. She is Parabrahma Parameshwari; yet people know her especially in the laukik world, and it is her mantras that are used most of all for the destruction of enemies. Even if you have taken her shelter only for a laukik desire, he says, she will then certainly draw you away from materiality and lead you towards the Parabrahma. It is not that she will keep you limited only to tantra-mantra purposes. So perform her seva and puja on that day, and do a Havan and so forth that day.

The vidhi vidhan is on the channel and anyone at all can do it, the speaker says; and he has already said that first one should do one\'s own recitation of the mantras. On whichever day a form\'s jayanti falls, on that day her shringar puja and satarchan and so on should be done. And if not much can be done, then simply offer dhoop, deep and naivedya in her name — no Dosha will attach from that. Trouble comes to you, he says, when you do those mantras and the rest that are forbidden, that you are not authorised for. For the puja of the forms there is no difficulty, whether you do it in a temple or at home; a one-day pujan, her shringar puja — that is fine.

After that comes the jayanti of Bhagavati Chhinnamastika, of Bhagavati Mahapratyangira, of Bhagavan Sharabh and of Bhagavan Narasimha. Here one subject certainly arises, the speaker says: if you perform the puja of Bhagavan Sharabh in the house, then Bhagavan Narasimha should not have a place there. Sarveshwar Bhairav should be worshipped especially in a Shiva temple itself. So on the day of the Chaturdashi, certainly perform the Deepdaan of Panchanana Mahadev in a Shiva temple, for the sake of Bhagavan Sarveshwar. It is most wonderful, he says.

On these three chief days, the speaker says, the anushthan performed on behalf of all of us will keep being posted in the group; and if possible it will certainly be published on YouTube as well, so that listeners may have their sankalpa made. But that anushthan is of one day each. You should do the full fifteen days, he says. For your own welfare do one PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. — because when you do this purashcharan, so many Mahavidyas and so many mahashaktis are coming into it that this thing is going to give you many times more benefit.

For the capable sadhak there is a great deal, the speaker says. Capable here means that if the body is able, then eat food at one time and do Japa — at the time of night, or in the daytime. If you cannot — it is such a hot season, there is office to go to, there is work — then as much as the body supports. But it will be good if you do it while remaining in sattvikta. Why? Because if you sit down to do it after eating too much of all sorts, then when more japa is to be done and one has to sit for long, there will be difficulty in the stomach. So take food thoughtfully.

When you do an anushthan of fifteen or sixteen days, the speaker says, certainly keep one rule: do not eat the food of anyone else\'s house. While performing a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., one should never eat food from another person\'s house. You cannot eat the food of your daughter\'s house either; you should not eat the food at a married sister\'s house either. One should not even go, he says — eating is a separate matter, and one should not eat from there either. On ordinary days certainly give them respect, he adds, but one should not eat. All these matters should be kept in view.

If you are a lover and beloved, the speaker says, you may in your own place be very much bound by rule; but in the middle of a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. you will not eat the food of their house, of each other\'s house, at that time — until your pani grahan has taken place. And the food of the in-laws\' house should not be eaten either. Certainly keep these matters in view, he says. If you will not accept it, do not accept it — he is not one to answer back on this. It is your wish. (The transcript is damaged at this point: the cue at 31:08 was glued onto the end of the previous cue with only its seconds surviving.)

The next chief subject, the speaker says, is what to do when an anushthan of this kind, of fifteen or sixteen days, is running. Take his example: you are doing a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of Bhagavati Kamakhya Kavach, 108 each day, so that in fifteen days it comes to 1500 — that is fine; but your japa of a hundred is running daily. Now Bhagavati Pitambara\'s jayanti falls in the middle, and the question is whether to do her special anushthan that day or continue what was being done before. He says he has already cleared this: no — the japa you are to do chiefly remains the same one you have been doing.

But you may certainly do Bhagavati Pitambara\'s shringar, pujan, abhishek and so on at home, the speaker says, where you have given her a place. If not, then whichever vigraha of Bhagavati there is — for instance if it is Bhagavati Durga\'s vigraha — then on that day do her abhishek and shringar and so on, doing it with yellow cloth and the rest. That too will certainly be accepted by Bhagavati, he says, because fundamentally this is Jagadamba\'s own form. In this way everything is to be done.

Answering a listener about Kamakhya Mai\'s archan and sanatan seva, the speaker says there is no need to do anything separately. Whatever will be done on Akshaya Tritiya, whatever will be done for Bhagavati Pitambara\'s jayanti, and along with it for Bhagavati Mahapratyangira and Chhinnamastika — all of that will be included within it. If you wish to do something more separately, you may, he says; he will not forbid it, and will not impose a compulsory burden of "give separately for this, give separately for that." Everything is included in one, and your share too will be in it — it is not as if it will be done for himself alone. It will be everyone\'s, he says; be free of concern on that count.

Asked about a group of youths who, having learnt the most ugra prayoga, wish to erase Sanatan, the speaker answers that this is quite right — the thing can be done, and several people are also attempting it. All these things are being done only within that framework. Those in this very field who perform prayoga are all young men, he says, and most of them are unmarried. All of them have done a good deal of PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. and the rest, and so they are doing it. These people are from old times, he adds — this is not something new. If you also wish to perform prayoga of that level, then his view is this: most of you will not even be initiated in any kula parampara yet, so until that kind of capability is attained you should increase your own Tapo-bala. When such Diksha happens and capability is attained, it will not take much time to perform a prayoga. And even if someone has just been initiated, then the bala of the guru and of the guru parampara is obtained — that is fine. But at least one purashcharan will have to be done; and if you have not kept that kind of development within yourself and remain unworthy, then even the punya obtained from the guru will not last very long. So keep yourself worthy and capable in advance, so that the capability is there to act even if no direct guru is found.

Asked whether the whole family can perform Deepdaan together from Akshaya Tritiya, for five days, and whether all must take the sankalpa together or one person may do it, the speaker answers: do it as you wish; if all together do it, that is most excellent — if the whole family together does deepdaan. He says he often says this: if there are five or ten members in a family, let them all together hold lamps, and sitting together let them do Japa of Bhagavati\'s thirty-two namavali with an ugra bhava, with a vira bhava — one chakra vidhi, that is thirty-three times, only by the chakra vidhi. Then, he says, no one in that house has the standing to raise an eye at that family and do anything to harm it.

Suppose someone has done something, the speaker says — there are ten members in the house, the whole family lives together, there has been no partition. Even if someone has raised an eye, then if ten people sit together and make a sankalpa together, having already completed a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., and sitting together make the sankalpa and offer a Bali to Bhagavati, the other side will be finished. This is the capability, he says: there is great capability in remaining joint.

A listener writes that he cannot do a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of the Lakshmi Mala Mantra because his diet is not sattvik, and asks whether he may do the Dhanada Kavach Stotra in the veeracharya path, and for its vidhi. The speaker answers: if your diet is not sattvik — well, you do not get up first thing in the morning and eat chicken straight away. You can get up, bathe and wash, and perform puja, can you not? So do that. There are many such forms of Bhagavati, he says. Then he adds a thing that will feel bad to many: people eat chicken, eat goat, eat everything — but when it comes to offering Bali, they say bali is not offered to our deity, and to theirs it is. Yet when the bali will be offered, when you bring it home, that deity has to receive it in part regardless. And here, he says, Dosha attaches too.

If you are in this path and you must eat and drink, the speaker says, then choose the form of the deity accordingly, take that kind of Diksha accordingly — but you cannot proceed without knowing the vidhi vidhan and being controlled. Look at it as it actually is, he says: even those sadhaks who are veeracharya, if they do not walk by niti and niyam, after a time their fall becomes inevitable. In the beginning there will be great enjoyment; later there will be a fall. It is not that rules do not exist there — rules exist everywhere. Do not think that becoming veeracharya gets you a full certificate of licence, that you will get an exemption to eat and also do sadhana. It is not so. If you cannot keep restraint in anything, if no Virachara restraint over your indriyas ever comes, then what sort of sadhana is that — sadhana is hardly done in unrestrained freedom.

Asuras too performed tantric sadhana, the speaker says. Take Meghnath, or take Raktabija — he too performed tantric sadhana, and it was by Bhagavati\'s grace alone that he obtained that shakti. Bhagavati gave it, and Bhagavati herself took it back: Chamunda Mai herself killed him. It will astonish you to know, he says, that the sadhana Raktabija had performed was of Bhagavati Chamunda herself. So she who gave, took — the form was different. There is a great deal on this subject, he says. When you go into tantra, in connection with Kalikho — the devi of the trikon, Bhagavati Kalikho — this khichdi mudra form of Chamunda, of Jagadamba, the sole one of its kind in the world: the secret behind it is connected with Raktabija and exists for that very reason. As you keep doing the trikon and the rest, Jagadamba will certainly give you the distinction from there and you will come to understand it and know it.

When you gain knowledge about Raktabija, the speaker says, you will come to know that he performed Bhagavati\'s tapasya for that length of time, that he is himself a rakshasa, and that he did it by the vamachari vidhi. By the Vamachara vidhi means what is called avaidik puja, he says. But even doing avaidik, is it separate from the Veda? It is Vaidik too. It is avaidik in name only; it exists within that same order and is not outside it. Yet he is doing it by the vamachari paddhati, and in that he never took anything at all without considering bhakshya and abhakshya. Prasad is like prasad, he says — of it, it is never said that no one may accept it. But beyond that, his whole conduct is samyam.

You cannot go outside samyam, the speaker says. Anyone thinking that he will go on and take initiation in Vamachara because he cannot remain in Dakshinachara — since he must eat fish and the rest — is mistaken. The reasoning he attributes to such a person: there will be great enjoyment there, there is an exemption there for the panchamakara, there one will drink madya, eat chicken, eat eggs, the deities there are of the same kind, one can smoke cigarettes and beedis, it is all enjoyment upon enjoyment. Not enjoyment, and then paramananda, he says — you will fall into a pit in that fashion. Many people fall and are then ruined. The thing does not exist for that at all — whatever varna you may be.

Asked whether, if water is kept and a lamp lit in the name of the pitrs at home, some pitrs will cause harm, the speaker answers: no, not at all. Understand the importance of this sthan, he says, and repeats it — understand the importance of this sthan. You keep water in the house anyway. Over a source of water two have a right: first the Yakshas, and second the Pitrs. By causing loss of water, two devatas above all are angered — first the yaksha and second the pitr. Keep this in view.

Before a Preta, the speaker says, those objects will be standing there and it cannot take them itself — not until someone gives them to it. Ganga ji is available everywhere, yet all the pret-pishach lying on her banks cannot satisfy themselves by drinking that water. They will not be able to take that water at all. He says this was shown very well in the Vighnaharta Shri Ganesha serial when the full Jnanari series ran once — worth watching, and available on YouTube. In it, when Jnanari has become a pret, he cannot even touch Ganga ji\'s water; he cannot lift it and drink it. He is thirsty, but a pret can never take water.

And the puja of the Chaukhat, the speaker says, no negative shakti has the capability to take. If someone defiles the chaukhat — a tantrik sits there and does something untoward — that happens in the rarest of cases, and this thing will happen only if you have no knowledge. Even then there is a condition, he says. If someone has done such a thing, then at the Narasimha bela — at the time of sandhya, when it is exactly the Narasimha kaal, the godhuli bela — at that very time we will do the full shringar puja of the chaukhat and give Bali, and do the nikari. However great a process he may have performed, it will be destroyed at once. Here too there are many things, he adds: if someone is doing it in an impure state, or doing it while abusing, or doing it under compulsion, then it will give its fruit according to the bhava — that is a separate subject.

The Bhagavan Narasimha of the Kashi region, Kolahal Narasimha ji Maharaj — remembering Bhagavan Kolahal Narasimha, the speaker says, if you do japa of the Ugravira mantra and offer Bali and the rest on the Chaukhat and remove whatever is there, then if anyone comes thinking to establish authority there, they will be torn apart. Kolahal Narasimha\'s Sabar Mantra and the like work most swiftly. And leave aside the sabar, leave aside the mantra — the Ugravira mantra alone, and even his ordinary remembrance, will do; but the bela must be such. And if the most intense form is to be done, he says — without slandering anyone, but as the tantric vidhi has it — obtain a little clay of Ganga ji, and the dung of a completely desi cow such as a Girnari gau mata, and mix the two together to make a lamp.

Use a khadi batti in it, the speaker says, and the ghee must be made from the milk of a desi cow alone. Mix a little yellow haldi into it. In haldi too, he says, there is a condition in tantra: the yellow haldi that is applied should be from a Hindu\'s own house or field, from his own field. Some kumari kanya who has not yet become rajaswala should uproot it and dry it, and the powder of that haldi should be made by her hands alone. If it is empowered with this mantra and done so, he says, this prayoga will not have to be performed a second time — the prayoga done at the chaukhat succeeds on the very first attempt. There is a little more vidhi and rule in it, he adds, but he is telling it broadly; there are many things, if only anyone would follow that much.

For the sake of the pitrs, the speaker says, keep water in these places: first the Chaukhat; second the kitchen of your house, whether at its ishan kona, or the nairitya kona, or the western direction. His own view, he says, is to keep it wherever it is convenient, because one cannot go demolishing things over the question of direction. Over the water source kept at that place, the right belongs to the Pitr alone. Even if prets are there, he says, they can neither touch it nor do anything with it. And the third is the sthan of tulsi ji. If you keep water near Bhagavati Tulsi, no one will be able to take it.

Those to whom the pitrs wish to give will give it, the speaker says. You are not giving it directly to anyone, and no one will be able to take it. Even if a Brahmarakshas were sitting there playing cricket with you — come, friend, let us play — when it wants water it will say to you, friend, give me water to drink. It cannot take it and drink it. Remember tulsi ji\'s prasang, he says. In the story as it is popularly told, tulsi ji\'s water was carried off and poured without knowledge; but when you study these things on the tantra marg, when all these subjects come, its reference is found. Leave it, he says — if he speaks more it will cause difficulty for some people. So prets will never be able to gain any authority over these things. Be free of concern.

A personal question was asked, the speaker says, which he answers without revealing the name because it is for everyone\'s benefit. The question: if you see in a dream, especially, that someone at the Chaukhat is asking you for grain, or asking for akshat, or asking for water — what is the very first thing you should do? On the Amavasya tithi, he says, a panchbali for the sake of the Pitrs should be performed separately and in a special way. And if possible, call some vedapathi brahmin who does not eat or drink khaini, tobacco, gutka, beedi or liquor — such a brahmin person; or someone of the kshatriya varna, or of the vaishya varna. He must be a dvij.

If he is a person of rule and nishtha, a sattvik person, a bhajanandi, then the importance of the brahmin holds in lokachar in that way — if such brahmins are found, then well and good. Otherwise do it at the temple; but if they come to the house and cross the Chaukhat, that is better. They should be given a meal of kheer. And those who are knowledgeable, he says, do not eat kheer on that day — know this too. Because when that meal is taken, the Punya spent will be theirs. That is why he says it: those who have no punya at all, what will they spend? They will come, spoil your matter and leave. Now they have eaten at your place and are rubbing khaini here as well — the pitrs will not take khaini. When the pitrs are seated in their body and are to accept the food through them, if they are gayatri-performing brahmins, then when they rub khaini the Preta too will receive it. (The transcript is damaged at this point: the cue at 47:13 was glued onto the end of the previous cue with only its seconds surviving.)

So do not do this work, the speaker says. Call such people as are pure and sattvik and feed them kheer, if this kind of dream comes especially. If you are seeing water and so on, then give as much water as possible to Gau mata to drink. If you hold dvesha for brahmins, or have the great problem of saying no, brother, do not call a brahmin — many people have this grudge — then do not ruin your own boat by looking at what the world is doing. It is not our duty, he says: if some brahmin is doing a wrong thing, that is his life, let him do as he does. Why should we take his paap on our own head by speaking, by interrupting, or by slandering him at all? If we are committing some sin, or if you are troubled by something we say and you slander us, you will take our paap on your own head. What need is there to take anyone\'s paap on your head for nothing? He adds that whatever he himself does with the aim of lokachar should not be imitated — do not think that because he abused someone, you will too. His own subject is different, he says: there are many people who do not understand until a matter is spoken in that manner, and his aim is that listeners come onto the right path.

So if this kind of dream comes, the speaker says, call a brahmin to your own house and feed him kheer made from milk. Or else, if you have a difficulty with that, then feed Gau mata. This is the very first task to be done, he says, and it should certainly be done. He adds that this water seva is not for his sake — he will not come to your house to drink water, and no shakti of his goes into it. Your own pitrs will be pleased, they will obtain satisfaction from it, and they will grant their grace upon your own kula and descendants.

The second question, the speaker says, is one that can happen with anyone at any time in life: if janma Sutak has attached in someone\'s house, and in the body of the mother who has given birth to the newborn some kind of abhicharik symptom begins to appear, or the symptom of being seized by bhoot-pret begins to appear. The dosha that attaches in this is mostly as follows, he says. An Abhichara state can indeed be the case. But many times, in ninety-nine per cent of cases, this also happens — that an abhichar already in place turns ugra at that time. The dosha of sthan-ullanghan attaches: she has gone to a hospital, and at that place there are fifty kinds of subject, and difficulty arises there too; and what was there earlier also causes difficulty. Many times, if the Pitrs are already in difficulty, in disorder, then they too can give a little trouble at that time. But the greatest matter present in this is connected with dakini dosha.

Where this subject arises, the speaker says, if you have done the recitation of any mantra of Bhagavan Batuk Bhairava, or of the Kamakhya Kavach of Bhagavati Kamrup Kamakhya and the like, then with those he has explained many times in the lives how the agni Utara is to be done. In the agni utara, he says, we place camphor on a kushmandi and light it; or cut a lemon and light it on that; or light it on a coconut and perform the utara. The utara of this should be done continuously. Agni utara means jwalant, that is to say a living utara — understand it in that way.

How is it to be done, the speaker asks, and answers: take a coconut. Suppose you have done Japa of Bhagavan Batuk Bhairava ji\'s Brahma Kavach even a hundred times — leave aside a thousand or ten thousand, even if you have done it a hundred times. Then you will take a coconut, a whole one with water in it, with the jata remaining on it. (In the same stretch he answers a listener that deva diksha may certainly be done on a japa mala obtained from the Kumbh.)

Take a coconut with the jata, the speaker says, and place a gota camphor on it — one that will burn for a little while. And you should have practice: practice of Batuk Bhairava ji\'s stotra and satnam, or of the Batuk Bhairav mantra you perform. If not, then the Batuk Bhairav sabar was given among the Sabar Mantras; he has said many times to make it ready for an emergency, since a need can arise at any moment. Bamanti Kalika should be made ready for an emergency, he says — its paath is not to be done daily. Make the Janjira and the like ready for emergencies; this is the time all of it comes of use. Now in Sutak the puja of a great many deities cannot be done; all of that cannot be done.

But Bamanti Kalika will happen, the speaker says — the Bamanti Kalika mantra will run in Sutak, and will run all the stronger in it. This becomes a subject a little away from the householder, he admits, but a person should keep such matters prepared, with full niti and niyam. If you have fear, if you are afraid that this or that will happen, then do not do it — so that it is not said tomorrow that you did it because he said so. He says he is placing it only as information, and speaks it while asking pardon. Then empower that coconut with those mantras according to your strength — only for as long as the fire is burning, not longer. For example, if it is the Bamanti Kali mantra, do five or ten over the coconut while the camphor burns on it; that is why the gota is to be a big one.

After that, the speaker says, over the person on whom the problem lies, do a complete reverse Utara from over the head — the reverse utara done five times or seven times. Then take that coconut outside and break it well, a little outside the house, meaning a little outside the main door. That is all that is to be done. After breaking it, either put that coconut into fire; or let some man pick it up, carry it far away to a solitary place, and set it down, leave it or bury it. Then wash the hands and come inside.

This is most excellent if done at the time of sandhya, when both belas are equal, the speaker says. It can be done with Bhagavan Narasimha\'s mantra, with the Narasimha Mala Mantra and the like. Do it with Batuk Bhairava ji\'s stotra and satnamavali, or with his Sabar Mantra, if you have done the shraddha for it. Or if you do Hanuman ji\'s, then do it with the Janjira; or with Hanuman ji\'s other mantras; or if you wish to do it with the Bajrang Baan — which everyone keeps as siddha and anyone at all can do — then do it with that.

It will run continuously in one stretch, the speaker says. When and how many times? Begin on any day — Saturday, Tuesday or Sunday — and continue for the next five days. If they are not getting relief, increase the number. Begin the Utara at the Chaukhat and the bali at the chaukhat, which he speaks of again and again. And along with it, do the Kshetrapal nikari as well. Doing all this will give them swift relief. The processes done from a distance will give effect, he says, but that effect becomes fierce only when you yourself, from in front, cleanse the whole Aura of their body and remove those negative energies. Only then will the thing be removed.

Answering a listener, the speaker says he may certainly do what he has described — the daily paath of the Sarva Siddhi Mahavidya in krama; exactly this is what should be done. For those who wish to do Chandi Path, he says, this is the very rule: do it from Monday to Friday, and on Saturday do a Havan. On Sunday, in place of resting — since you are already doing Chandi Path — do the paath of the Devi Suktam and the like nine times or eleven times. This should certainly be done, he says, and doing it will be better still.

A listener writes that tantric kriya has been done on his sister for a long time, that no tantric has been able to set it right, and that he now wishes to have the Narasimha Kavach done from Narasimha Jayanti. The speaker answers that if it is Bhagavan Narasimha\'s work that is to be done, then fiercer than the Narasimha Kavach is the Narasimha Mala Mantra. Do both the kavach and the mala mantra, he says: if you do the kavach once, then do the mala mantra five times — done in this manner it will be better. And if the problem is a sister\'s, then if she does the Kamakhya Kavach, that is the very best.

A listener asks whether, having received the initial Diksha in Shri Vidya, he may do japa of the maya beej separately, since he has no separate diksha in the maya beej alone but wishes to do it. The speaker answers: obtain the adesh of the guru once. Speak once to those who gave the diksha, from whom your diksha took place — "Guruji, give us the adesh once" — and if they say just that much, it is most excellent.

There is a mala of rudraksha, and there is also a janeu of rudraksha — it certainly exists, the speaker confirms. Rudraksha we first wear on our head: above the jata if there is jata, or else in the shikha that is kept. The twelve-mukhi RudrakshaA sacred seed strung into rosaries and worn during shiva worship., which is the symbol of Bhagavan Dwadasha Aditya, is worn in the shikha, kept hidden. Not displaying the whole thing — look, we have worn rudraksha — no, he says; at least one of them we should keep hidden. Second, after that, in the kundal worn in the ears there should be rudraksha. Of those worn in the ears, the seven-mukhi rudraksha is called the best, or the eight-mukhi; seven or eight mukhi may be worn in the ear. Panchmukhi you may wear everywhere in any case — that is, at every place where it is fit to be worn.

Third, after that, in the neck, as a kanthi and in the form of a mala — in that all RudrakshaA sacred seed strung into rosaries and worn during shiva worship. may be worn, the speaker says. As for those worn as manibandh and worn on the arm — the baju band — then in the form of a baju band, six-mukhi on the right hand, six-mukhi in the manibandh too, and on the left nine-mukhi is best to wear. After that comes the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed.; in the form of a yajnopavita, panchmukhi are the best.

After that comes the kamarband, and when it comes to the kamarband, the speaker says, we arrive at the most particular matter of all. The subject here is that if you wish to walk according to tradition, then you should wear it according to the kula in which you are initiated — because the most special place of one\'s own is here: the navel, from which we obtain all things. So, for instance, one initiated in Bhagavati\'s Kamakhya kula will wear a full panchmukhi manibandh, but in it there will certainly be one thirteen-mukhi, or one three-mukhi. In just this way it goes up to the part above the waist — it will not be on the waist itself but near the navel. In this manner is the subject of wearing RudrakshaA sacred seed strung into rosaries and worn during shiva worship..

If there is the wish to wear them, then wear them, the speaker says — it is best to have all the RudrakshaA sacred seed strung into rosaries and worn during shiva worship. on one and the same thread, or to have a chain of silver made and wear them on that. If they are to be used in puja, then in the sthan of puja their abhishek will be done, and dhoop and deep offered to them.

One matter should be remembered about abhishek of RudrakshaA sacred seed strung into rosaries and worn during shiva worship., the speaker says: because abhishek is done with milk, curd and ghee, in many rudraksha you will see that although as much cleaning as possible has been attempted, what has stuck in it remains and has not come off completely. So clean it lightly with a soft brush, and then leave it in mustard oil for one day; and then, wiping it well and perfuming it, wear it. This process should be repeated once every month or two, he says. By this the rudraksha will always remain hard and strong, and its purification too will keep happening.

The full account of which yantra is for which purpose will be posted on the Telegram group and here as well, the speaker says, as soon as the arrangement for the puja can be made; he wanted to put the whole subject out at once, and will do so publicly even if the arrangement takes a month. Until then, keep this much in mind: the Yantra that appears the largest to you, in which many petals have been formed, is Bhagavati\'s yantra; and the one with fewer is Bhagavan Shiva\'s Panchanana. Understand only this much for now. Keep doing the abhishek of all the rest; the full subject will certainly be posted, either in the middle or after, as this whole Vaishakh Shukla Paksha anushthan is completed. And always do a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. having taken a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., he closes — without a sankalpa, how will a purashcharan happen? You will take the sankalpa of the purashcharan, and only then will it happen.