Who Your Kul Bhairav Is — A Members Live on Kul Devata, Kul Devi and Kaal Bhairav Ashtami

The speaker opens by naming the confusion he means to clear: whether kul Bhairav exist only in a house where Bhagavati is worshipped, where some swarup of hers is being worshipped as the Kul Shakti. And there is another very great delusion, he says — that kul Bhairav sometimes do not exist at all. It is simply not possible.

Understand it directly, he says: a grihastha may not have knowledge of those swarups. Whenever some particular affliction is about to come, and you are performing sadhana devoted to any shakti of your house, doing their seva-puja — then first of all, the power that is ready to protect from that affliction, from that calamity, is the most devoted Gana of your arahdya, of your kula shakti. And those, he says, stand in the form of Bhairav: the Bhairavs of the kula.

You should all know this too, he says: whenever a sawari is truly coming upon someone — of the devi of the house, of any shakti of the house — the very first power that comes upon them is the Bhairav of the kula, the protector. They are the ones who come. This thing, he says, applies one hundred percent to every such person. You are free to accept it or not to accept it. Those of his guru parampara who are able to see, to whom divya drishti has been obtained by Bhagavati's grace, know that this is so — because your body may be surrounded by afflictions of various kinds.

Not everyone can come upon your body all the time, he says. The body is built of the panchtattva, and you perform pujan-path. If you do puja-path then the elements in that body must be present in exactly the right measure, so that when the shakti of the kula comes, or any devi comes upon you, there is no impure imbalance in your body and you suffer no affliction. For this purpose, the Bhairavs of the kula are the ones who come first — whether they come for an instant, for one or two minutes, or for five or ten minutes.

Their greatest effect, or the way of seeing it, he says, is this: on arriving they raise the jaikara. Now you may be worshipping them at home in any form at all — you may worship them as a veer, you may know them as some dev shakti, you may possibly even know them by the name of Brahm. But as a dev shakti, the Bhairavs of the kula are the ones who come first, and that is the thing to be observed.

The second thing, he says, is that when you are performing pujan-path your body is bound. If you do the path of a Kavach, everything gets bound. Your ten doors become bound. When the ten doors are closed, then whether it is a positive shakti or a negative shakti, they will not come with very great intensity.

But those people, he says, who recite no kavach, who do no particular path — when a shakti comes upon those people, it comes with very great intensity. And when it comes with intensity, there will be difficulty. What is the difficulty? The body becoming unbalanced, and pain in the body in a very bad way.

Although, he says, it happens even to those people who do puja-path — to those upon whom great powers come. Upon whom Bhagavati's chief yoginis come, the mahayoginis; those who are trinetra swarupa, meaning the powers of a high order, the powers of a high kula. It may be some Shakti Peeth, some mahashakti, some very ancient shakti — one that is not of the Upadevata category, whose root element is that of shakti from the very beginning.

He says he has made this clear before, and had said it the previous day as well. When we perform pujan-path having taken on a human body, then all the punya we earn, and whichever deity we are devoted to in performing that pujan-path — after death we shall attain the loka of that deva, of that devi. Or else, having attained that swarup, that post will be obtained by us in this very loka.

Once this post is obtained by you, once the adhikars are obtained by you, at that time you cannot see your own and another's. Who we were in the living state, who our mother and father, brothers and sisters were, who our sons and grandsons are — you will proceed according to the adhikar you have received. If you become a dev shakti, then you will go according to the dev shakti; that whole earlier swarup has simply been left behind. You have gone and joined with a main stream, with a principal shakti, and have obtained that adhikar on account of your punyas.

The time is fixed there as well, he says: for so long you are to remain. It may be a hundred years, it may be five hundred years, it may be for many long stretches of time. But that time will come when, relinquishing that post of yours, you will either take a new birth or your gati will be somewhere else, and someone new will come in your place. What is the reason? When the punya is finished, birth will have to be taken again. Even devatas have to take birth — and here you are becoming devatas. So birth will be taken; and in your place some other atma, some other jivatma bearing the same swarup, the same samarthya, the same adhikar, will be re-established there as a divyatma. This sequence, he says, will go on forever.

The samarthya of shaktis of the ordinary kind is increased and decreased according to their worship, and it happens in the same sequence within a house as well, he says. That is a separate matter. But what he is speaking of are the mahatattva-endowed shaktis — that is, the Yoginis of Bhagavati's loka. They are not of this loka at all; they are not the powers of the mrityu loka of this brahmanda. Those shaktis belong to the divya loka itself. They will never take birth. It is impossible. Only for some cause, by lila, might they have to take a birth — otherwise they will not take birth. They are endowed with divinity and are dwellers of another loka.

When a very extensive anushthan is performed by a human being — as, he says, they had just performed a Navchandi Anusthan anushthan on Govardhan Parvat, with great bhav, with great love, amid the cows, and at Govardhan itself, at the place which is the swarup of Shri Krishna, doing Bhagavati's seva-puja there. It may be that above that region the antariksh stands, and some loka will be there; that place is the very loka of Bhagavan Shri Krishna and Maa Radhe Rani, so something or other must be there. And there, whenever some divya shakti comes being pleased, and the wish arises in her — this son of mine is performing so fine an anushthan, I shall go with him, be worshipped by him, receive his seva, do the work of jan-kalyan with him — that is her own wish.

When she comes, pleased, and the person facing her is a sadhak, and something is obtained by guru kripa, then she will give her own introduction at the time of sadhana: I have come in this swarup. If you wish, giving me a place, I wish to offer my contribution in work of this kind, and I want seva and pujan from you. It is a great fortune, he says, that so great a divya shakti has come to give her support. So she was given a place and her puja was done. In time it may be that the feeling arose to have a temple built for her, so that people may be benefited and her descendants go on worshipping her; and it may be that those people become famous later on, with considerable divinity about them.

This, he says, is the point of his explaining each thing at such length: when a shakti of this kind comes upon anyone at all, her vega will be very swift and her weight considerable. Because she will never be endowed with vayu tattva; she will be endowed with agni tattva. And since she is arriving upon a human body — in a human body which element is most abundant? Prithvi Tattva. The solid is more within us; the participation of all the other elements is only slight. So when prithvi tattva and agni tattva join, what will happen? The body will be very hot and a great weight will be felt. That is why, when powers of this high order do depart, the body aches for two or three days.

But know this, he says: whenever a shakti of this kind is coming upon a body, she goes having made that body exceedingly divine. And in that same manner one has to keep one's body as well. If you do not keep your conduct, your movement and your behaviour in that manner, then they do not give their support either.

Very often, he says, you see that some shakti is coming upon a body but is unable to speak. Whether it is negative or positive is a separate matter; set that aside. Here he is speaking only of positive powers — which may be a kula shakti, may be a lok shakti, may be the shakti of some place. When she comes upon your body, if the energy in your body is not balanced, if your panchtattva are not balanced, in such a state they will not be capable of speech. They will come, they will weep, and they will go away.

This incapacity, he says, arises from two causes. Either your energy is unbalanced and your tattvas are unbalanced. Or the second cause: that a Bandhan has been laid upon you by some sadhak of Bhagatvaal, by some tantric, or from some other cause. Or someone may have come to know that a dev shakti comes upon you, and by taking some kind of bandhan, some vachan and so on, and giving the pujan of Chitrapal, has placed a restraint. In that case they will not be capable of speaking, on account of the vachanbaddhata.

Now he turns to the question: if there is a deva in the kula, will they be the Bhairav? If there is a devi in the kula, who will the Bhairav be? Hanuman ji too, he says, becomes Bhairav. What is the meaning of Bhairav? The one who does bharan-poshan. He mentions that he has recorded a good video for Kaal Bhairav Ashtami which has not yet been uploaded, in which he has told how the utpatti of Bhairav ji happened in each manner according to the kalpa vidhan — in which kalpa which Bhairav came and how.

Know this thing, he says: it is not so that Bhairav's swarup means only the Bhairav ji whom we know. The meaning of Bhairav is she or he who does bharan-poshan, who protects. At very many places Hanuman ji are there as Bhairav ji. At very many places Shiva ji himself is there in the form of Bhairav. And Bhairav ji's own root swarup, the different kinds of Bhairav, are of course there as well.

Suppose, he says, that in your house you have known from the beginning that Bhagavati's seva-puja is being done, and along with her Hanuman ji are worshipped, and no other deva's puja takes place. Then in a subtle, symbolic manner do the puja of Batuk Bhairava, because in the Chowki everyone is present. But the chief Bhairav will be the Hanuman ji who are already worshipped — they have become the Bhairav of your kula.

In a smaller form, he says, the people of the Uttar Pradesh and Bihar region also do seva-puja. When those people do puja they report that a devi is playing upon someone, and with the devi there is Sati Maa, and with them there is some Brahm. So know it subtly: if that Sati and that Brahm are both worshipped and both are endowed with sattvic and dev guna, then the Sati becomes the devi of your kula and the Brahm who is with her becomes the devata of your kula. But they must be dev; they must not be pishaach and rakshas.

There is a difference between dev, pishaach and rakshas, he says; keep that in mind. If a Brahm of the kula is in the dev category, they will always be strengthened by Gayatri, strengthened by the janeu, will conduct themselves with sattvikta, will be very firm in their word, will never encourage a wrong act, and will force you towards the puja of the devi-devatas. They will tell you again and again to do the puja of Shiva ji and of Durga ji. If you go on a wrong path they will stop you; they will tell you about the shikha, they will tell you about the rule of the janeu, and they will always support you. It is a separate matter that in these there is rather more kupita, more of the element of anger, so that they also grow angry quickly.

But if they are negative, he says, and you did worship them, only to pacify them — very well then, we will give you your puja; someone said so and you seated them. After that they will cause a great deal of difficulty. If they are in the negative, if they have not been able to leave the rakshas element, if they are simply a Pishach and you are worshipping them having made them a deva — then to know them in that state a devoted bhakta is needed.

And never, he says, will you give a Brahm an independent place as a devata, as a Bhairav, by your own reckoning. Do any such work, or understand it — including where it already exists — only after understanding his words fully: who may be Bhairav and who may not be. It is not so, he says. The adhikar which is Bhairavhood is given by the Devi.

When Brahm do not accept what is said, when they will accept no one's word, then they listen to Badi Bhavani — meaning she who is completely, that is, no devi of this loka: the mahashaktis of the divya loka, Jagadamba Bhagavati Durga. Kali's servants too may, by various kinds of mantra vidya and so on, or by tamasic vidya, harass them; but the matter of accepting from the heart, of some dev shakti accepting willingly, is only and only Durga ji, who is Badi Bhavani, who is the swarup of Jagadamba, who is trinetra, wholly the mahashakti. It is by her grace alone that these are stopped — those who are pure.

So when a negative one, if you give them an independent place, he says. Coming into obstinacy they harassed so much that now you stayed under no devi-devata: you did not have Shankar ji's temple built, nor Durga ji's, you did nothing, not Hanuman ji, nothing at all, and directly had their pind seated — yes, Brahm, we shall do your puja. Now here you will get trapped. Now they will run you as they wish. It may be that for some time it went along all right, a year, two years, five years, ten years — but after that, wherever anyone in your kula commits any kind of mistake.

Love marriage, he says, is a common matter now. You are Brahmin; someone married into another kula — very well, they married into another kula, perhaps even that may be forgiven. But against the prakriti: your people's prakriti is that in this house garlic and onion are not eaten, while there there is no question of anything without meat and fish, without drink and liquor. Now if a girl of such a house comes into the house, into the kula, then what will the Brahm not do by way of uproar? Whether or not something happens to those two, on this side there will be difficulty in your kula and family. And here you say — the mistake was not ours, the mistake was theirs. But brother, he is of your kula, and he will spare no one. Tomorrow they too will certainly suffer; today he is troubling you, and the boy will suffer more than the girl, since the girl is of another kula — she will suffer too, but less, though possibly more.

In just the same way, he says, when a girl of a Brahmin kula goes away into some other kula, and acts of this kind then occur there. The Brahm is there — the dosha will certainly, certainly attach. They leave the whole family thoroughly harassed. There, now, however much you wish to appease, appease; it is being appeased. But it depends upon them. They will say: you have made the mistake. The punishment is my will — I may give it as long as I wish. You cannot say we have made so small a mistake, so now let us be forgiven; no, it cannot be so either. It is their will — they may accept at one attempt, or in ten years, or not at all — and you, because you are in the wrong.

The second matter, he says, is that those who are servants and sadhaks of a high order, adepts of tantra, can by force — binding and straining by tantra vidya — make them relent. But where even one percent of slip occurred, and if the fault remained theirs, having performed such an act by force, then either the person who made them relent by force, or that person's family, is struck at once. They do all this. Therefore, he says, one should play with all these things only after thinking and understanding. This is not an object of trifling.

So if Hanuman ji are worshipped in your house as the devata of the kula, he says, then they have become the devata of the kula. Now as kuldevi — Hanuman ji are worshipped, and alongside them some other shakti you know of is worshipped: if you know the kuldevi's name then that is fine. But if you do not know it, if all you know is that only Hanuman ji are worshipped in the kula, then who will the devi of the kula be? At such a time, he says, give Bhagavati a place in the seva-puja alongside Hanuman ji.

Apart from this, he says, if you are newly doing sadhana, taking new information about who the Bhairavs of your kula are and who the devi of your kula is. If it has not become clear to you, there is no difficulty at all. Do the seva-puja of Bhagavati and Mahadev; do the seva-puja of Batuk Bhairav. Along with it, the puja given in the form of Bhairav ji will be obtained by those alone to whom it is to be given.

The puja done upon a Shivling, he says, can never be taken by any negative shakti — but which Shivling: a Narmadeshwar Shivling, or else a pran-pratishthit Shivling that is in a temple. If you pick up some stone yourself and set it down and worship it, then nothing can be said there; anything at all may happen there. But a Shivling that is by vidhi-vidhan — first, Narmadeshwar, for which there is no need to do anything at all, and second, one in a temple. Upon these two, if you perform puja, then everyone's puja is accomplished.

So in the form of kul Bhairav, he says, Kaal Bhairav Ashtami which falls this time is on 16 December. The Ashtami will remain from 5:30 in the morning at dawn until the following day, so the whole of 16 December is Bhairav Ashtami. If you have no knowledge concerning the Bhairav of your kula, then do their seva-puja in the form of Batuk Bhairav, or in accordance with what has been told so far.

Their vidhi-vidhan, he says, should certainly be done on every Ashtami, in the way in which we do Bhagavati's puja every day. If you do not perform Bhairav's puja, then there is no one in the house who restrains, who protects. So for the obtaining of raksha, Bhairav ji's puja is necessary. He adds that he has explained this subject in a separate video, which will be uploaded — how Bhairav ji's puja was stopped, what its evil consequence was, why it was stopped, who stopped it, and how they were driven out from house after house — so that listeners' misconceptions may be removed.

You have asked, he says, about Gauraiya Baba. Among Shiva ji's chief ganas one gana is Virabhadra Maharaj. It is Virabhadra himself who in later times was worshipped in the form of Sokha Baba in the Uttar Pradesh and Bihar region. And in the form of Gauraiya Baba, another of his ganas — but these are worshipped in two forms.

They came to be worshipped in two forms because, he says, wherever you go — in Rajasthan, in Uttarakhand, in Bihar, in these eastern and northern regions — as much as he has seen, the way in which the shakti of the kula is worshipped is nearly the same for all. There is a slight nineteen-to-twenty difference. At most only the name is known, and very often not even the name is known. In Chhattisgarh it is the same as well. So the swarup changes a little, the name changes; the method of puja becomes almost the same. In the annual puja the vidhan of bali and so forth is also current, and at very many places a sattvic vidhan runs.

Gauraiya Baba's, he says, is the swarup of Bhringi. And Banni Parmeshwari has two swarups. One is Banni Mata, who was brought from Uttarakhand — hers too there is a whole katha of how she came into this region. That is the swarup of Kalika: it is that very swarup of Bhagavati of which they have given the Kalika Yogini sadhana. He adds that information about her should be available somewhere, and that he is telling what is current among people.

Virabhadra, that is Sokha Baba — with him people have now also had Sati Maa worshipped, or she became worshipped in later times. But the main puja with Sokha Baba will be Bhadrakali's, because Bhadrakali is the shakti of Virabhadra, his wedded wife. Both are mahashaktis. In portion-form, in house after house, wherever they are worshipped as the devi-devata of the kula: where Sokha Baba is worshipped, there Bhadrakali became the Kuldevi; where Bandi Parmeshwari is worshipped, there Sokha Baba automatically becomes the devata of their kula. This knowledge, he says, on account of the names, came in later times to be confined here and there.

There is Gurgaon's Sheetla Mata; before her, Gurgaon's Kaushambi Mata are worshipped, and after Sheetla Mata the Masani Mata of that same place is worshipped. Yes, that is right, he says — you are asking according to the rule of that place, and it is correct. The kuldevi is Sheetla Mata herself.

See, he says: so long as you have not kept a Shri Vigreh, it is not necessary to keep one. Worship in the name of those upon whom you are performing puja, upon that itself. After keeping a Vigreh the rule will change. If you keep theirs — how will you now keep Gurgaon's Masani at home? Sheetla Mata, very well, you may even keep. So worship them by whatever method is proper to them.

See, he says: Bhagavati Mahalakshmi — if you go according to the Durga Saptashati, Bhagavati at the time when she slew Mahishasura. At the time of slaying Mahishasura her arms have been shown as ashtadash, eighteen-armed. She was present there in two swarups. One, at the time of slaying the rakshasa Kolhasura, from which Kolhapur is named: in the Mahalakshmi swarup, Mahishasura Mardini with eighteen arms. But when in another kalpa she slew Mahishasura, she is established in that same place in the ten-armed form, as Tulja Bhavani.

So according to this form, he says, if you go into the ten-armed Tulja Bhavani, then the Bhairav who belong to the ten-armed form are Nilkanth Bhairav. But there it is predominantly the puja of Kaal Bhairav alone that takes place. Nilkanth Bhairav, according to tantra, is worshipped when their Mandala pujan takes place.

And the Bhairav of the Mahalakshmi of Kolhapur, he says — if you proceed according to the tantra granthas, you will be astonished to learn that there, in the form of Bhairav, as the Dwarapala, stands Ganesha. And if you go thus, according to swarup-bheda, then Narayan turns out to be their Bhairav. So here there are both things; and according to the Puranas Ganesh ji are the very swarup of Narayan, so a slight difference arises. He notes that what he is telling is according to the priests of your Mahalakshmi temple, from whom he had tried to obtain the information because the listener had asked earlier. People either worship principally along with Narayan, and at very many places they hold it to be Ganapati, because in the dwar pujan of a mandap the pujan at the door should be in the form of Bhairav ji.

And whenever you read a description of the devi's loka, he says, in any grantha, in any Purana, there too this thing is seen. Bhagavati has innumerable swarups and innumerable lokas; in whichever loka's description you read, very often at the gate, in place of Bhairav, Ganapati too appear to you as seated. So somewhere or other this confirms what he had said earlier today: it is not necessary that in Bhairav's swarup it be Bhairav ji alone. It may be Hanuman ji, it may be Ganapati.

Certainly, he says — see the Mahabhairav mantra; he states one thing clearly. The Mahabhairav mantra that has been put on the channel is for exactly this. By the Mahabhairav mantra your pujan of kul Bhairav, Batuk Bhairav, Kaal Bhairav and Kapal is all accomplished within it. You may worship any Bhairav at all with it, any swarup of Bhairav ji. Just as, when you perform the pujan of Maha Ganapati, the pujan of the Ashtavinayaka and of all the other swarups of Ganapati is accomplished; and when you perform the pujan of Mahashiv, the pujan of all the avatars of Shiva ji, together with the eleven Rudras, is accomplished. In just that way you may also perform Bhairav ji's pujan by the Mahabhairav mantra.

Such a thing, he says, he has until now neither heard nor read anywhere, and no shastrokta basis for it has he so far heard either. If it is so, it is not within his knowledge; it would have to be looked into. It ought not to be so. Why would one fall ill from til oil? If there is impurity, only then can one fall ill.

Only a few days ago, he says, some comment had come that burning a mustard oil lamp makes the body ache. Where all this is coming from now, god knows. And some days before, in order to advertise lal bat oil, they were saying: do not use it in anything else, burn only lal bat oil. When and where lal bat oil is needed, he says, one does not know whether people even know. But for marketing they will say anything at all.

He does not think, he says, that such a thing is written anywhere or that any such thing happens; to this day he has nowhere heard it. And as for the matter of burning til oil — go into the Vindhya region. In a great many houses an Akhand Jyot has been burning for a long time, and it is burning on til oil alone. He sees nobody falling ill. An akhand jyoti is burning there. Therefore, according to him, there is no such thing.

Mata Bamati, Bamat, he says — although he has put it on the channel, he tells it once again. Just as Brahm are of fifty-two kinds: the boys among the Brahmins became Brahm. Now the girls, who for some reason die in the womb, or who die in the unmarried state — they go into two kinds of yoni. Among them one is the Bamat.

Bamats, he says, have such samarthya that they bind even a Brahm. And these people greatly obstruct barkat. If they become displeased — because they abide in the form of a daughter — then it is Lakshmi whom they bind first of all. And according to him, even if you are performing the pujan of all these things at home out of compulsion, an attempt should be made to liberate them. By giving puja you only bind them; out of compulsion people do seat them in the house.

The importance of the Brahm Sthan is very great, he says; the name of the place is itself Brahm Sthan. He refers to the picture of the Vastu Purush which they had once shown in a live on the channel — how the bandhan of a house should be done, what happens and how, the whole information given in that live; search the lives, and in the first four or five videos he had told in a live where the mandir of a house should be. There he had shown by the Vastu Purush what is where. The Brahm Sthan is the navel portion of the Vastu Purush; it is the navel in that place. And as the navel of any body is the most important limb, from which the bharan-poshan comes, in just that way the Brahm Sthan of your house is its navel. If its bharan-poshan is done properly, the development of the house will also be proper.

Now it cannot be, he says, that we keep the Brahm Sthan very fine — keeping the plant of Tulsi ji there, Hanuman ji's puja being done there, as used to happen in the old houses in earlier times. While in the Ishan corner you have kept filth, and in the Agni corner you have made a washroom — then too there will be difficulty. If you go according to vastu, everything ought to be right according to the place proper to it. Very well, you set it right accordingly; but after that, if you deliberately quarrel and fight, then there is no nivaran for that. It is a simple matter: if your Brahm Sthan stayed right, the flow of sattvic energy in that house will remain right, because the region of the navel should always be nourished.

Asked whether in the kaal of a mantra anushthan the japa has to be done in one sitting in a day, or whether half and half may be done morning and evening, he says: suppose ten malas of japa — you may do it as five and five. You may, he says, but then if you are doing some particular anushthan, what will your arrangement for food and water be? In the morning, very well, you will do it in a fast. In the evening, how will you do japa after eating food? Having eaten salt? This work can be done only in Navratri. In the remaining times too it can be done, but then let the Sakam and Nishkam Sankalpa be accordingly.

The listener asks whether these devis are the shakti of the kuldevi herself, given that besides Bhramari and Mahishasura Mardini a pua bhog is offered at Diwali, at Holi, and when a child is in the womb, to the Baharali outside, to the shakti of the chowk and crossroads, and to Basanti Mata. See, he says, this thing goes according to the kshetra. As it is in prachalan there, in that manner it should be done.

The listener states that the kuldevi is Mata Shakambhari and asks who her Bhairav will be, adding that the kul devata is Nahar Singh but that its vidhi is not known. If Shakambhari Mata is there, he says, then her Bhairav will be Sadashiva alone. It will be a swarup of Mahadev. Nahar Singh is not in the form of Bhairav; but as protector and as veer, if they are worshipped in the house — if for some reason you people later had a lok devata worshipped in the house — then that is another matter. He asks whether the listener is from the Rajasthan side, says that people over there all have that knowledge, and offers, if the listener has no knowledge at all, to put them in contact with the proper sadhaks of that region so that all the information is obtained.

When you perform sadhana and puja in ever greater measure, he says, all these things give you the path of themselves. Coming upon the body is not necessary. It is their will: for some cause they will come upon the body, or they will come out of pleasure, or if your own wish is there, or if they have some work to accomplish, then they will come upon the body. In today's times people simply want it: no, we must have the sawari upon the body, we want the sawari — then that becomes a different matter, and there, he says, there is a great deal of tangle. And this is his belief: that their kripa be obtained without their coming upon the body is the greatest thing of all.

See, he says, a murti should always be kept in Panchayatana. That is, one chief devi-devata, and with them the remaining shaktis. Suppose you chiefly perform Narayan's puja at home: then Narayan will be in the middle, and in the remaining four corners, with Narayan made the centre, Bhagavati on one side, Shiva ji, Ganapati ji and Surya Narayan — that is the panchayatan. Besides this, if you wish, keep Lakshmi-Ganesh together where you keep one Ganapati; keep Lakshmi and Saraswati ji, keep Lakshmi Narayan on this side. Then Shiva ji's family — you may keep the Shivling, you may keep Nandi ji, his serpent, his trishul, or you may keep Shiva ji's vigreh together with his family. After that, if you wish, keep the Ram Darbar, if you have not kept Lakshmi Narayan; keep one of the two swarups.

In this manner, he says, all of you should keep the entire panchayatan. Perform the pujan of one deity chiefly, and of the rest symbolically; and on their principal day, their chief day, when it comes, do their special pujan. Of all these — of Hanuman ji as well — a vigreh, ekamukhi or Panchmukhi Hanuman ji's vigreh, may be kept at home.

A Yantra of the chief deity should be kept, he says. Which deva is chief for you? It is their yantra alone, made by complete vidhi-vidhan, that should be worshipped generation after generation. Not such that a twenty-rupee yantra with a full colouring like children's drawing is brought, and when you take it to be bathed the next day the colour comes off, or something happens one day. That kind of yantra, none of it. A good yantra that is made by vidhi-vidhan: have it made by some good knowledgeable person, get its regular anushthan performed, have it consecrated, and then keep it — and perform the pujan of that one yantra alone, of whoever is your arahdya. If it is Narayan then Narayan's yantra, if Bhagavati then Bhagavati's yantra, if Hanuman ji then Hanuman ji's yantra.

And the length of a murti, he says, should be up to six inches. Keeping a murti larger than six inches in a house has been forbidden, because in order to keep a murti larger than that your rule then becomes a nitya one. And a daily rule cannot be kept by all the people of a house. The rule of a mandir stays right in the mandir. If you keep it at home, then there is a possibility of difficulty arising at home; therefore a murti larger than six inches should not be kept at home. A murti smaller than six inches, for instance, need not be given a daily bath — it is bathed only in parva kaal: Diwali, Holi, or on some Purnima or Amavasya in the month, or on one day of the week if you wish, they may chiefly be given a bath.

But if you keep a large murti, he says, then along with that murti you will have to accept all the rules that have been described in the shastra for it. What you see nowadays in a temple: that a temple got built anywhere and its rule is going away — Shiva ji's temple got built, one lota of water was poured and one came away, Shiva ji's puja is done, one lamp was lit. The reality is otherwise.

The reality is, he says, that for the nitya pujan of Shiva ji you should read the Shiv Puran, or the Ling Mahapuran, or the Vayu Mahapuran — the Shiv Mahapuran being a portion of the Vayu Mahapuran. In these all these things have been told very extensively: in the nitya pujan karma how the dwar pujan will be done, how the mandap pujan will be done, then how the symbolic pujan of the shikhar pujan will be done, how the first pujan of Nandi ji will be done, then how the pujan of all the ganas of Shiva ji who have been seated in the temple will be done — whether Ringi and Bhringi, whether Nagraj Vasuki, whether Bhairav ji, whether Mahakala. Then how the pujan of Bhagavati Parvati, of Skanda ji, of Ganapati ji will be done; of his trishul, of his damaru, and then how the pujan of his Panchanana swarup will be done.

This much pujan, regularly — but where is this pujan taking place, he asks. It takes place only where the Jyotirlinga kshetra is. At all the other places they merely poured one lota of water and think in that very act that the whole pujan is done. So the length that has been prescribed, he says, is for exactly this: that you should not have to perform pujan by any special vidhi-vidhan.

The listener asks why it is said that one who dies an akal mrityu will get only the pret yoni, whatever the karmas may be, when akal mrityu by accident or illness is written in the kundali and in the karmas. See, he says, there is a yoga of Akala Mrityu. That yoga can be averted. Its very name is akal — that is, the kaal has not come, the time is not yet complete. It is incomplete. But if you could not avert it, then it comes to fruit; and since it is akal and its time was not complete, then for as much time as is left over, for that much time you are in the Preta yoni. When your time becomes complete, you will go on towards further gati.

And in the kundali and karma, he says, akal mrityu is not written; it is a yoga. It is not necessary that it belong to this karma, to this birth of yours. When a Marakesh is running — you will say that according to the kundali the mahadasha now running is of the marakesh, and you are suffering affliction equal to death — in that some jyotishi will tell you that a death is possible now, that an accident of this kind may occur, that such a thing may happen. This does not mean it has been written down that it will happen and will happen. Whatever wrong is about to occur with you, the kundali is showing exactly this: become alert, at this time this wrong may happen to you, correct it. Whether it be your character, your behaviour, your life, your conduct — every thing is shown in the kundali for this very reason. The pret yoni was obtained because the time was not complete.

Leaving aside dakshinmukhi Hanuman ji, he says — whether it be Hanuman ji's child form — touch is forbidden for Panchmukhi Hanuman ji as well. And where in a temple Hanuman ji's face is looking towards the direction of the south, touch is forbidden there. At the time of the installation of Panchmukhi Hanuman ji, the acharya ji, the learned ones who know the method, when they have it installed, make his asana — if only symbolically — a pretasana. He says he has told this before as well. For this reason a woman's touch is forbidden.

Absolutely, he says. When you first go to the pujan sthan, whatever work you do — having washed the pujan place and set everything right, now you have to begin the pujan. First of all, wash the lamp there, do chandan-tilak and so on upon the lamp, apply roli and kumkum, offer a flower, and thereafter kindle the lamp. Having done the panchopachar pujan, kindle the lamp; and only after the kindling of the lamp, whether you bathe the dev vigreh, do their shringar, or light a lamp for them. One lamp as karma-sakshi must certainly be there.

That is, the lamp that burns, the jyoti that burns — the jyoti is said to be the daughter of Bhagavati Parvati and Bhagavan Shiva. So in the form of the jyoti it is she alone there who has obtained the adhikar of becoming the witness, has obtained the blessing, that she shall be the witness of every karma. Every act done before her will be acceptable to Shiva, will be acceptable to the arahdya, and it will remain in their knowledge — yes, you did this work before my daughter. So having kindled her and having done her avahan, then perform every karma. Whether you offer bhog, whether you do the aarti, do whatever you do — but first the lamp should be burning.

It should not be attached, he says. The Devi Pranava may be attached, if you have very much of a wish for it. And at the time of the ashtottara, when you are doing the japa of the ashtottara shatanama, then according to which devi-devata you are doing it for, you may attach either the Maya beej or the Lakshmi beej. Suppose you are doing Bhagavati Baglamukhi's — then attach the Lakshmi beej and do it; you may attach the Maya beej too.

See, he says, Mahapratyangira is a Krama Vidya. Every shakti has her own Pratyangira. If you go looking on the internet, you will find the Pratyangira of Bhagavati Bagla and Bhagavati Tara, and at the very most of Bhagavati Kali — of these three. Bhagavati Durga's mool mantra you will obtain. If you go to a sadhak in some guru parampara, one of the older times, then they can show you concerning this matter — if you are worthy. Bhagavati Kamakhya too has her Pratyangira; Bhagavan Shiva too has his own Pratyangira. The very meaning of Pratyangira, he says, is their fierce, anger-element-endowed swarup.

To take the beginning sadhana of the kavach to a higher level, he says, you should go by krama-bheda. If you are doing the beginning sadhana, then in this you must take Diksha and then go in sequence, for whichever Pratyangira's sadhana you are going to do. If you state the meaning of Pratyangira plainly, then it becomes the swarup of Bhagavati Kali. Because the swarup of the first Mahavidyas from the element of anger is hers alone — Pratyangira. So her mool swarup's sadhana will have to be done first, and only then will the sadhana of the chief swarups take place.

See, he says, as many Shaligrams as there are pots of tulsi — that he has not heard. Those who are param Vaishnav people, who can do that much seva, do keep them. There should be one Shaligram shila; that is the first thing. And the rule is that of remaining with a param Vaishnav. That is, in the way that a Shivling should be bathed every day, in that same way a nitya abhishek of the Shaligram shila should take place.

And tulsi ji, he says, should be offered every day. Ekadashi, Sunday, Dwadashi, a grahan, Amavasya — on whichever days the plucking of tulsi ji's leaf is forbidden, it should be plucked and kept beforehand. If a new one is not obtained, then the old leaves themselves should be washed and certainly offered upon them. A Shaligram shila should never be kept without tulsi. This is the chief rule. The chief rule of a Shivling is nitya abhishek and bathing, and the Shaligram's is the same.

And you wish to do a twenty-seven day havan for the kul devata and kuldevi, he says. So if your kuldevi is Bhagavati Sheetla, then do hers. And as kul Bhairav, where you feel that it is not being properly ascertained, then the Mahabhairav mantra which has been given on the channel — he has said before that the Mahabhairav mantra is for every shakti and for every swarup of Bhairav ji. You may do the havan with it. In it the Pranav too is not attached. In it Bhairav ji's beej mantra too has been given. So since it is Bhairav ji's beej mantra, women and men, everyone at all may do it; there is no difficulty of any kind in it, whether one wears the janeu or does not.

If you are going to perform this thing, he says to the questioner, then it is you who ought to be better. Leave aside "better" — even an ordinary lok devata would be better for removing them. However full of samarthya they may be, they are only a Brahm, are they not. But if you yourself are going to make the attempt, then you must be better. The second matter: Pratyangira too is capable, the Mahavidyas too is capable, and Bhagavati Baglamukhi too is capable. All three are capable. And all three are better.

Where it is a khooni Brahm, he says, then anyone at all should undertake a great task only with the utmost alertness. Because there, at the slightest lapse, its maya too will run very far. A slight slip, and life is gone. He then relates a case. A very old sadhak of this sadhak parivar — whose comment always comes, and who will be listening today too — himself told him that a close member of his own family, a Brahmin and also a sadhak, was concerned. In a house in Delhi there was a khooni Brahm of just this kind. He said he would remove it; he was a good sadhak. Whatever his personal reason may have been, he went to remove it, and removed it. He could not reach home, or could not go to the place to which it was to be taken; on the road itself the whole story was finished. This, he says, is a true incident, and that sadhak too will be listening.

The kul devata themselves may be the kul Bhairav, he says; and the kul Bhairav and kul devata may also be separate. It depends — he has already told at the beginning how it is to be looked at. A listener writes that their kuldevi is Maa Manasa and the Bhairav with her is Makardhwaj. Absolutely they may be. Those who are performing the first pujan, the pratham pujan — whichever shakti they give a place to becomes worshipped.

Absolutely you may obtain it, he says. Begin the seva of Bhagavati Durga. Begin her seva from the Satnam sadhana itself, if you have not done any sadhana before. Do Satnam first for 1100; after that, begin the durga-32-names by the chakra vidhi. And if there is difficulty at present in reading Sanskrit, then begin from the Chalisa — its method too has been told, how it is to be done. From this much alone your beginning energy will become such that the way to go forward will begin to be found. And repeat that same sadhana again and again: the direct experience of Bhagavati's grace will begin to be had.

Whichever seems best to you, he says, in the Shri Vigreh at home. You may offer the mala of pearl, of coral, of RudrakshaA sacred seed strung into rosaries and worn during shiva worship., of sphatik — whichever you have the wish for. Whatever mala seems beautiful and good to him, he has it made in silver and offers it to Bhagavati; he is always doing some new shringar of hers. Offer more than one. Sometimes do it with pearl, sometimes with rudraksha, sometimes with sphatik — do it with whatever the mind inclines to. Bhagavati's shringar: there is no difficulty in it.

See, he says, if you fall into the round of the so-called very big jyotishis, then when no topic is left with them they insert things of this kind. That if you have offered a moonga mala on the murti at home and your lagna is such — your lagna is Makar, so Shani will be displeased with you, because you have offered the mala of Mangal. Hey brother, we have not worn it; we have made Maai wear it. Shani and Mangal can do nothing to Maai. Shani Dev used to run about fleeing; he flees from Maai. That they gave him that adhikar is a separate matter. But it does not happen so. Offer to Bhagavati whatever you wish. It is not that you have to wear every thing yourself.

It will astonish you to know, he says, about Mata Vimala's Bhairav. He asks the questioner whether she is from Odisha and from Puri itself, and remarks that Puri's Mata Vimala has had a very special grace and a very wonderful maya in his life, when he went for her darshan. And their Bhairav, the Bhairav of that kshetra, are Bandi Hanuman ji — you will know of them, the beedi-wale Hanuman ji there. So the chief pujan there in the form of Bhairav is theirs alone. Whether it be Vimala Mata or Bhagavan Jagannath, the entire responsibility of that place is upon Hanuman ji. So there, in the form of Bhairav, it is chiefly Hanuman ji's puja that will take place.

Very well, he says: about Khandoba and Mahalsa he will make a separate video. Whichever region you are of, he says, he is not of that region; so when you have asked him, whatever vidhi-vidhan of that region there is — there are very good sadhaks of that region in the sadhak parivar. They had explained the whole thing; their whole message will be with him. He will discuss it with them once more and make a video with the complete information. What is not within his knowledge, he says, he will not tell you anything at all about.

For cutting in a tantra vichar, he says, you chiefly need kali mirch, pila sarson, the black one that is called kala rai, chirmi, guggul, gandhak. All these things are employed in a particular measure, and some other things too are mixed in. He adds that he has explained this in one or two videos as well.

No, he says. Adhivas, whenever it happens, happens the first time alone. Having performed the agni-taran vidhi — first of all it is the agni-taran vidhi that takes place — the panchagavya, the vigreh immersed well in pure cow ghee, placed upon a paan leaf, and then, doing their abhishek with raw cow's milk, with the cow's uncooked milk, or with panchamrit, the path takes place. And after that the adhivas is got done: five, seven, nine, as much as your capacity allows. A second adhivas is not got done.

First of all, he says, whenever Shiva ji's puja is performed, Nandi ji's pujan should be done first of all. In the manner in which Bhairav ji, Langur Veer, walk before Bhagavati, foremost of all. That is, on Bhagavati's right side are Hanuman ji; on the left side are the kul Bhairav or Batuk Bhairav. In front and behind there are two more veers — he has told this in a video which they will upload. In just the same way, before Shiva ji it is your Nandi ji who walk first. So Nandi ji's pujan and abhishek should be done first, and then Shiva ji's.

Absolutely, he says — without Hanuman ji's dhwaja in the house, where is anything going to happen. Whose puja becomes compulsory in a house? Ganapati ji's puja is entirely compulsory. You will do the puja of Lakshmi-Ganesh. You will certainly do the puja of some one swarup among the swarups of Narayan. You will certainly do Shiva ji's puja. You will certainly do Bhagavati's puja. Hanuman ji's puja will certainly take place. There must certainly be a plant of Tulsi ji. Hanuman ji's dhwaja must certainly be there. And the thing people were skipping, were leaving out, is Bhairav ji. In Shiva ji's pujan the pujan of Bhairav ji is accomplished; but given the kind of difficulties there are now, or say that people have no knowledge, Bhairav ji's pujan too is compulsory — the pujan of Batuk Bhairav too should take place.

Harshu Brahm Baba, he says, because they are the deity of the Brahm sthan and are a Brahm — their pujan vidhi-vidhan is according to the lok kshetra; he has knowledge of all the rules of going and coming there. How their puja will be done in a house, only those who perform their seva-puja will be able to tell. Generally, for whichever deity, lok devata or lok Brahm it is, chiefly on the tithi that falls for them, on the day that is theirs, one should go there on that day or once in the year; and in the pujan done at home, lathi, janeu, khadau, white dhoti and gamcha — all these things are offered to them. And since they were a servant of Bhagavati Durga, Bhagavati Durga's pujan chiefly takes place before theirs.

The anushthan of the mantra given by him may absolutely be done on the day of Bhairav Ashtami, he says; for the anushthan of the Mahamantra he is telling everyone. Bhagavan Dattatreya's anushthan — either take hold of him in life. If it seems to you that only one is to be done, then do that, if you have shraddha in him; you are a dweller of the Maharashtra side, of Gujarat; it is your wish; you chiefly do their seva-puja. Take Bhagavan Dattatreya. After that there are Ganapati ji: the sadhanas of Ganapati ji that have been given, and failing everything else do the anushthan of the Sankat Nashan Stotra. Then Bhairav ji — in Bhairav ji two or three things have been given, the Bhairav Hriday has been given. You simply do not understand the Bhairav Hriday, he says: the Bhairav Hriday is the heart in person. Do its anushthan, or else do that of the Mahabhairav mantra, or do both. Then do Hanuman ji's, and then Bhagavati's, or of whoever your chief deva-devata is. Once or twice in life one should go forward doing the sadhana of all of these; it is necessary. Then do your chief sadhana lifelong.

See, he says, for those in whose parampara a kul guru still runs on, it is a very good thing that your maternal family has one kul guru. And otherwise, see: a Guru has never been forbidden. For Diksha it is said that whichever kshetra you wish to go into, whichever sadhaks of that kshetra there are, whichever siddha purushas, by whose words you are impressed, with whom you wish to go forward in that marga — you may be initiated by them. If your earlier guru, your physical guru, is living, then taking their permission you may go forward. If not, then having mentally prayed to them for their command, you may go forward after one paksha. It is not that you cannot make more than one guru.

There should be contentment for you, he says. If it seems that the guru you now have is not able to satisfy you by knowledge, by their words, and if it seems to you that they are capable, then somewhere or other it may be that it is not they but we and you ourselves who are incapable. Taking the measure of a guru is not so easy. But where dissatisfaction is within, there will be no gati. So after requesting and praying to them, you should go forward. The rest — the matters of deceit and trickery — are separate things, on which they have discussed separately. So in life one may choose more than one guru according to one's own desh, kaal and circumstance.

See, he says, keep them at the pujan sthan itself. If you keep the Shaligram shila outside and they are small, then very often birds pick them up and carry them away — and then you will be left searching for Vishnu ji, wondering where Vishnu ji went. So keep them at the pujan sthan; keep a yellow cloth as an asana, or whatever plate. Just as a stand comes for a Shivling, one comes for the Shaligram too; you may keep him on that. Otherwise spread a yellow cloth and establish Bhagavan Shaligram upon it. Daily, as he has told before, their abhishek should take place: having given abhishek with pure water, doing their tilak with gopi chandan or with ashtagandha, making a fine urdhva pundra if you know how, otherwise doing an ordinary tilak with kumkum, offer a tulsi leaf upon them and offer bhog. In the bhog too a tulsi leaf must certainly be put. This is the ordinary rule, and you should do it daily.

Bhujang, he says — the serpent is called bhujang. And if you are asking about bhujang vidya, then Pasha vidya is called bhujang vidya. As you will hear here and there from kathakars: that Shiva ji became displeased with someone, with some deva or for some reason with someone, and so put them into a bandhan — he bound them with Vasuki, bound them with a bhujang. So Vasuki too is his pasha. And bhujang is a synonym for the serpent. (He also explains that rajak are those who wash clothes.)

Maa Kali, he says, will remain in the middle. And all round her, on the two sides in front of her, one side Ganapati and one side Surya. On the two sides behind, towards her right portion Vishnu ji, towards the left portion Shiva ji. He offers to make and give a photo of the panchayatan, adding that he can see the questioner's home arrangement in any case and will tell them.

Yes, a very good question, he says. See: all the shaktis of the Upadevata category — whoever goes into that yoni, it is a bhog yoni. They suffer there. And they remain bound by maya according to that yoni. Just as now, in the living state, someone is very fond of jalebi, so he can eat jalebi; after death he will not eat it in person, but will be nourished by its fragrance, so he will say, offer me jalebi. He will become bound there.

See, he says, any deva who works upon bhog — do they not do anything at all for the sake of the bhog. The shaktis of Bhagatvaal went having taken bhog. See in what manner this is shown, or in what manner the kriya happens: that in the way a shakti went taking the bhog, a maran was done upon someone; and if the next man is to be taken off, then by giving double the bhog he is taken off. That is, if one cockerel was given, then by giving two cockerels it was removed from the body. They are playing cockerel-cockerel, he says; these are not the things of bhagatvaal. For this very reason he is bound there — by the mantra and also by the greed arisen within him. And for that same reason he has gone into that yoni.

He has told this thing before with an example, he says: in the Shiv Puran, for liberating the pishaach named Bindu, an ordinary attempt was made first, and afterwards, having bound him — having that much samarthya — Tumburu the Gandharva sang the whole Shiv Mahapuran and recited it to him. In just that way, those whose gati is to be caused must either themselves accept the thing, that yes, have my gati done. If they do not accept, then in such a state some sadhak strong enough must, by his own shakti, with pasha vidya and the like, bind them and make them agree. Or else, if they still do not agree, then the method is that they should be given into some Brahm sthan, into some separate place. A place should never, never be given to them in the house.

And if they do agree, he says, then taking them to a teerth kshetra — Gaya Shraadh, or Trimbakeshwar, or whichever teerth kshetra they name — go there. On their behalf, whatever is required — Gayatri jap, the shraadh sequence, Tripindi Shraddha, Narayana Bali, nag bali — have all of it done accordingly, and have them liberated. Then again in the house, having a path of the Sundarkand or an Akhand Ramayan and the like performed, the house should be made completely pure.

The listener says their courtyard door is south-facing, and that for vastu shastra someone has installed a pran-pratishthit achal Bajrangbali there, and that it is worshipped too, asking whether it makes any difference to the puja of the main mandir. Achal Prana Pratishtha at home, he says — your meaning is because of the house being south-facing — who has done so big a thing as this? In a house, for any reason whatever, if according to the rule of Vastu there was some difficulty, then even for its purification an achal pratishtha should never have been done in the house.

See, he says, Maiya has no difficulty with onion and garlic. The difficulty is in your body. It will happen. What is the reason? Maiya is far away; what difficulty will she have? You are her son, very well. But when you do the japa of a mantra, its energy will not give its effect in your body in that manner. So according to him it is then of no use. Over and above that it will increase tamasikta, because all these things increase heat. He adds that the questioner knows what the trouble is that arises within men, and thinks it had happened to them as well.

But garlic and onion, he says, have been forbidden for consumption for this reason. It will increase heat in the body; that is the first thing. The bad smell is a separate matter — set all those things aside. Only for Aushadhi have they been said to be taken. On account of medicine, you should take them only in the form of medicine. For any other reason they should be given up.

There is no benefit in saying it in the sankalpa, he says. What will you say in the sankalpa — we shall eat everything, we shall eat garlic and onion too, but we shall do your puja? This thing, according to him, is not right. And nowadays, if you look elsewhere, there are very many channels and so-called very great people; he says he will not even take their names — those people say all this. According to them the observance of BrahmacharyaStrict celibacy required through an extended ritual observance. too is not necessary. Brother, when the tej is not conserved at all, then where will urdhva gati come from? Then what is the need for a man to do mantra japa? Live like that, then. Why are you putting a stain on it?

Perhaps he has told this before as well, he says. If they are a post-mortem doctor, then the Kavach of Bhairav ji, the kavach of Kaal Bhairava, should be made to be worn by them after having its japa done properly and by vidhi. Never have it worn in a thread. Have it worn in silver or gold, in whatever they wear, according to their capacity — so that from Sutak and the rest, wherever they may go, there is no difficulty of any kind.

If they wish to wear a RudrakshaA sacred seed strung into rosaries and worn during shiva worship., he says, then have them wear one that is quite genuine, not this dusting kind. Of the good rudrakshas, have them wear the Kalagni Rudraksha; it will be most excellent. Or else Kaal Kalagni Rudraksha, or Bhairav Rudraksha. From one of these two, or making a mala of both, of 27 or 54 beads, as they can wear, and have the kavach done properly by vidhi: then their spiritual progress too will take place, professionally too all those things will work, and thirdly they will never have any difficulty of any kind from pret, bhoot, pishaach and so on. He adds that it seems to him that those whose touch comes from their hands would also have their gati, if one goes by the Shiv Mahapuran — though it is Kaliyuga and anything may happen.

If the kul devata is Gauraiya Baba, he says, then in the form of kul Bhairav they alone will remain. The kul devi will have to be looked for, if none was seated later. The difficulty is that in the present time lok shaktis have been seated together with great shaktis, so how then can he speak of a new one. Now there is Sokha Baba: with Sokha Baba, as kul devi, Bandi Mata — that is Bhadrakali, with Virabhadra. But if it is Sati Mata now, then she will be a lok devi, seated later; she may be some woman of the house.

Women should wear the pavitra, he says. Why should they not wear it? Where has it been forbidden? The pavitra is worn for shuddhi, for purity; there ought to be no difficulty in this. See: according to what is called karmakand by Vedic karma, whatever it may be there — in the tantra kshetra, in whatever tantrokta grihastha work you are doing, it may be worn in the pujan.

It seems to him, he says, that it would be better if the questioner held to one sadhana and went along with it. You do a great deal of sadhana, there is no two opinions in it; you do sadhana with great intensity, but you do not stay upon one sadhana. And he says this again and again: you people ask about him — he has for a long time been doing one and the same sadhana. He gives to all of you so that you may choose. Choose only one.

Whether Sabar mantras may be offered to those in whom there is a vigreh, for whom the japa of Vedic mantras is done — absolutely they may be, he says. And if you need a particular siddhi, then you will need a tantrokta Sabar Mantra yantra made by vidhi-vidhan, the yantra of Sabari Devi and so on.

They do not have much done by way of Sabar, he says, for this reason: because Sabar is exceedingly swift. And if in it the yantra vidhan and all these things are told, then its effect is right for those who need it — but very many people begin doing it with the aim of testing it. There the difficulty arises. If you are very dedicated, properly so, then you may do it, and in it the fruit obtained is also good.

It is a simple matter, he says. Whichever graha is causing the yoga of your accident to be shown, whichever Marakesh whose mahadasha is running — accordingly you should first do the upaya. If they are the marakesh, then pacify them by having their daan and their japa and so forth done. And secondly, if they are your yoga-karaka and are also the cause of the accident, if such a yoga is forming in relation to them, then do the japa and kavach japa related to them and wear it as well. And whichever grahas are your protectors, you may wear the ratna, the rudraksha, the yantra, the kavach and so on related to them.

Besides this, he says, you are a woman. Leaving aside the Vedic mantras, do as much japa as possible of the tantrokta mantra or the Sabar mantra of your own ishta, of your arahdya, or of their kavach. As he will say by way of an ordinary instance: the Shiv Raksha Kavach, the Shiv Raksha Stotra; and connected with Bhagavati there is the Kamakhya Kavach — do as much japa of all of them as you can.

So however great a yoga of an accident there is, he says, it will be very much less than what it ought to have been. It is not as if it will not happen; something or other will certainly happen. It may be that a very great injury was to come from an accident, and there you take a small injury, a scrape. In that much your graha will be cut. The maximum japa of the Kavach, he says, is what he would call the most necessary thing of all.

As it happens, so it is done, he says. Having given Bhagavati her bath, thereafter gandhanulepan is done for her. Then, according to whichever proper day is running, her shringar is done in different ways. With cloth, with ornaments, sometimes with rudraksha. As she creates the wish in the mind, so her shringar is done; of whichever form she creates the wish, of that form the shringar is done.

See, he says, when you do the path of anyone at all, do it of 1100 — that is, take a sankalpa of eleven days, and do 108 paths daily. Having done it once, a diminution in its effect will certainly come, however great the tantra may be. And if you do the japa again and again, the Tantra Kaat will happen. It is not necessary that it happen at one attempt or at two; that will depend upon you, on the rules with which you are going along, on the manner in which you are doing your path and puja. For you it may happen at two attempts, for someone else at three. Asked for the vidhan of siddhi of Bhairav's 108 names, he says he will give it on Kaal Bhairav Ashtami.

If you wish to know her whole special tantrokta detail, he says — how it is and what it is. Then according to him, for a grihastha, these are such shaktis that if a discussion is held about them in this manner, then for those who have the knowledge it is right; but the new people are as Anurag Singh ji just said, that we are now being attracted to Bhagavati Kali. So if he throws light upon the swarup of Bhagavati Madanand and describes her, then people will be attracted there. So somewhere or other he thinks the discussion should be about a shakti such that everyone at all can do it. The seva-puja of Bhagavati Madanand cannot be done by everyone. People will not accept it. It may be that if he tells, without being asked, that this thing happens in such and such a way, then even if they do not get the process from here they will get it from somewhere else, because her capacity is such — and then they will begin doing it, and difficulty will arise. Therefore some things should be told only in a limited measure.

Absolutely not, he says: if a sphatik Shivling is already there, then do the pujan of that one alone. Why will you bring a Narmadeshwar? So long as Bhagavan is seated in that form, so long as their grace is there, let their seva-puja alone take place. If for some cause — may Bhagavan not allow it, may Ishwar not allow that such a thing ever happen — but if they become khandit, if they take upon themselves the effect of some particular graha or nakshatra, only then should you bring some other Shivling. Otherwise do the puja of that one alone.

The older they go on becoming, he says, the more their effect will go on increasing. The Shri Vigreh of one's devi-devatas, their yantra, their astra — the older it is, the more effective it is. Even the lamps of a house: the older they are, the more effective they are. Everything becomes siddha; the older a thing goes on becoming, the more the siddhis will remain in it.

Where there is a vastu problem, he says, that will have to be seen first. After seeing your map, it can certainly be told. Vastu-related videos too will be put on the channel; they are not being put out at present, until some sadhana and the rest is completed. The position now is that after 15 December the chief time for sadhana becomes ordinary again; at that time no particular sadhana will have to be done. So at that time he will discuss all these subjects with you people, and will also put out all the new experiences there are.

He had told above, he says, and tells again: Virabhadra and Bhadrakali are chiefly worshipped. If you want special grace and special pujan, then see — he has said before that the method of pujan of lok devi-devatas is in a limited measure. There are no particular mantras there. Pandit ji become very pleased and have the pujan done with the Shri Suktam and the Purush Suktam. If you are having it done through a pandit ji, if the pandit ji are the people of your own place — that is, the kul purohit, if there is one who has the knowledge. But if you want something special, then you will have to go into their root swarup: Sokha Baba, that is Virabhadra, and their Parmeshwari, that is Bhagavati Bhadrakali.

A kundali should not be shown to all, he says; it should not be shown to everyone. That is right, entirely right. From showing one's kundali to just anyone, it is Brihaspati who are displeased first of all. Nowadays, he says, so much laughter comes on Facebook; such comments are to be read there. Someone wrote that if Brihaspati Dev is in the lagna then your life will go like that of a deva, that you will be learned; or someone wrote in the same manner that if Rahu is in the lagna then you will earn a great deal in the share market. Now people will put their own kundali down below there: look, in my third house there is Rahu, what shall we earn? Someone will ask there, and if it is in the eleventh house then what? Such questions they all ask. Brother, one should not show one's kundali to just anyone.

Free of charge the jyotishi will indeed tell, he says, because he has to do his own R&D; he will certainly tell, because he wants to learn something new. But it is you who are going to be at a loss. Your Brihaspati will be spoiled; there will be loss of wealth. Therefore it is forbidden; it should be kept secret. It is said before a devagya — before the jyotishis who are devagya. When someone tells him they are sending details, he says: personally, never publicly. If you have shraddha and vishwas, there is a rule for it. When you go to a doctor you give a fee; you make use of his profession. Here the thing has become so open that people do not take a fee at all; for their own practice they say, yes, send it, we shall look. It goes badly for both. It will go badly for the one who reads, and he is not concerned with that; but the one who shows is certainly ruined. In villages this still remains — that we go to the pandit ji to have a muhurat looked at for a journey, and say, look at the patrika and tell us; and a dakshina of eleven rupees is kept for them so that no dosha, no debt-dosha, attaches. And those who go about showing their kundali, what are they giving him? If some jyotishi even says, very well brother, give dakshina, they will come away giving him ten abuses by way of dakshina. In this they are doing wrong to themselves; what will they do to another?

Absolutely, he says: he tells again and again that one should hold one sadhana and repeat it again and again. All the experiences they put out — see, none of them is anybody's immediate experience. Even in the experience of the Kalika Yogini sadhana he is putting it out because the result came to them only now; but they had been doing that sadhana from before. Of the three he has put out as videos on the channel, among all three there is no such person as saw the video today, did the sadhana tomorrow, and before whom the day after Kalika Yogini appeared in person and did all the work. Those people — some have been connected for a year or more, some since January or February. They have done a great many sadhanas in a fixed measure, but the fruit came to them only now. This sadhana gave them fruit at once; so their japa and puja were strong from before, their Tapo-bala was raised from before, and this sadhana gave them fruit at once. And for this very reason, he says, he says that one should go on doing any sadhana continuously — it will bear fruit whenever its time comes, and some devi shakti or other will certainly have it done by you.

And if he had to increase views, he says, if he had to do that, if all this stunt-work had to be done, then he would say it. That in the daytime Kalika Yogini appeared in person and came before him and said: take the khappar — the nuts, cashews and raisins you are feeding me, now you eat; both of us eat, and we feed you too. People will put out such videos.

A common sadhana, he says, should always be given on a channel. In all the experience he has now put out — of Hanuman ji's havan, of the jhanjhira and all the rest — in that he has spoken openly: that he knows that the people of other channels, the people of the big channels, listen to him. Please, for lok kalyan, use these things. If people come to you with such questions, saying this is the difficulty, then have them use these materials; there will be benefit. He says he has spoken openly too — brother, if you are listening, then have it done, it is good.

Nadi dosha causes difficulty in the birth of children, he says. If there is nadi dosha in the ashtakoot milan, and it is of both, then it will be of both alike; then there is trouble in the birth of children. Although one cannot state it by taking that alone, still, if you were to say it in one word, the main difficulty is at this very point. What should be done — that can be told only after seeing the whole kundali.

It is for this very reason that they do not tell, he says. If he tells this very thing now, then people will ask. You are of that region, or you know it from before, you have been seeing, hearing and doing it. A new person, in whose house it is not known which shakti there is — he will read this, hear it, and do it himself. If he is having a tantra badha, he would tell him to do Hanuman ji's DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space.; this is the method, do the jhanjhira. And he will not do it. He will say: no, Ranu Kumar Sahu said that on a cow-dung cake we gave only a bhog of gur and by that he was cured; we too shall give it to Mata Madanand. And there difficulty will arise. It is for this reason, he says, that things connected with bhagatvaal and all these — the kind of things that involve bhog and bhent — they do not tell. Because by it they will not be able to do anyone good.

He knows, he says, that from it he would get a very great many views; overnight he would cross millions, if he made videos of this kind. But of those who listen, eight people out of ten will be harmed. That he never wants. You are getting relief, you are doing it. Absolutely keep it limited to yourself; that is good.

In their place, Dehradun in Uttarakhand, the listener writes, Mata Madanand is used; and to say it plainly, it is by these that people are troubled. Let it be Baba who is named, he answers — somewhere people are troubled by them, somewhere they are troubled by Chanon Bali. Somewhere people are troubled by Goongad, somewhere people are troubled by Melody. In every region, he says, someone or other is certainly troubled by these odd beings.