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

Can a family have no kul Bhairav at all?

No. The speaker says people fall into confusion over whether kul Bhairav exist only where Bhagavati is worshipped in the house as the kula shakti, and that it is a very great delusion to hold that kul Bhairav may not exist at all. It is simply not possible.

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.

Why does a householder often not know who his kul Bhairav is?

The speaker says a householder may well have no knowledge of those swarups. But whenever a particular affliction is about to come, and one is doing sadhana and seva-puja devoted to some shakti of the house, the power that stands ready first to shield from that calamity is the most devoted gana of that arahdya, of that kula shakti — and those stand in the form of Bhairav.

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.

How are kul Bhairav related to Kaal Bhairav and Batuk Bhairav?

The speaker says that just as there are Kaal Bhairav, Batuk Bhairav and Bal Bhairav, who are mahashaktis, so in their amshatmak form there are such powers as have been given the place of kul Bhairav.

Kul Bhairav, he says, are of this order: just as Kaal Bhairava are there, Batuk Bhairava are there, Bal Bhairav are there — these are mahashaktis. It is in their amshatmak form, as a portion of them, that there are such powers as have been given the place of kul Bhairav in a family.

Which power comes first when a devi mounts someone in the house?

The speaker says that whenever a sawari of the household devi or of some shakti of the house is truly coming upon someone, the first power to arrive upon them is the Bhairav of the kula, the protector. He states that this applies one hundred percent to every such person, and that listeners are free to accept it or not.

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.

Why must the Bhairav come before the devi does?

Because the body is made of the panchtattva. The speaker says that if you do pujan-path, the elements in that body must be in their correct proportion so that when the kula shakti or any devi comes upon you, there is no impure imbalance in the body and you suffer no affliction. For this purpose the kul Bhairav come first — whether for an instant, one or two minutes, or five or ten minutes.

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.

How can you tell that the kul Bhairav has arrived?

The speaker says their greatest effect, or the way of observing it, is that on arriving they raise the jaikara. You may be worshipping them at home in any form — as a veer, as some dev shakti, possibly even by the name of Brahm — but as a dev shakti it is the Bhairavs of the kula who come first, and that is the thing to watch for.

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.

What does reciting a kavach do to the body when a shakti comes?

The speaker says that when you perform pujan-path the body is bound. If you recite a kavach, everything is bound and your ten doors are closed; and when the ten doors are closed, neither a positive power nor a negative power can arrive with very great intensity.

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.

What happens to people who recite no kavach at all?

The speaker says that when a shakti comes upon those who do no kavach path and no particular path, it comes with very great intensity; and when it comes with that intensity there is difficulty — the body becomes unbalanced and there is pain in the body in a very bad way.

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.

Do great shaktis also come with great intensity upon people who do regular puja-path?

Yes, the speaker says — it happens to those who do puja-path as well, when great powers come upon them: Bhagavati's chief yoginis and mahayoginis, the trinetra swarupas, meaning powers of a high order, of a high kula, some Shakti Peeth or mahashakti, some very ancient shakti that is not of the upadev category and whose root element is shakti from the very beginning.

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.

What becomes of a person after death according to the deity they worshipped?

The speaker says he has clarified this before: when we perform pujan-path having taken a human body, then whatever punya is earned, and whichever deity we worship in devotion to, after death we will attain the loka of that deva or devi — or, having attained that swarup, will obtain that post here in this very loka.

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.

What are the duties of the divine post obtained after death by worship, once it is granted?

The speaker says that once you obtain that post and those adhikars, you cannot at that time see your own and the other. Who you were in the living state, who your parents and siblings were, who your sons and grandsons are — you will proceed according to the adhikar you have been given.

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.

How long does a soul hold the divine post obtained after death by worship?

The speaker says the time is determined there too — it may be a hundred years, it may be five hundred years, it may be for many long periods. But a time will come when, giving up that post, you will either take a new birth or have some other gati, and someone new will come in your place. When the punya is exhausted, birth must be taken again.

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.

Do the great yoginis of Bhagavati's loka ever take birth?

The speaker says the mahatattva-endowed shaktis — the yoginis of Bhagavati's loka — are not of this loka at all, not of the mrityu loka of this brahmanda. They are of the divya loka, and they will never take birth. It is impossible; only for some cause, by lila, might they have to take birth, otherwise they will not.

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.

Can a divine shakti attach herself to a sadhak during a great anushthan?

The speaker says that when a human performs a very large anushthan — as they had just performed a Nauchandi anushthan on Govardhan Parvat, amid the cows, at the place of Shri Krishna — a divine shakti of that region may become pleased and wish to accompany that sadhak, to be worshipped by him and to do the work of jan-kalyan with him.

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.

How does a divya shakti pleased by a sadhak's anushthan make herself known to him?

The speaker says that when she comes pleased and the person before her is a sadhak, and something has been obtained by guru kripa, she will give her introduction at the time of sadhana: I have come in this swarup; if you wish, give me a place, I wish to give my contribution to work of this kind and want seva and pujan from you.

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.

Why does the body burn and grow heavy when a great shakti comes?

The speaker says such a shakti's vega is very swift and her weight considerable, because she will never be endowed with vayu tattva but with agni tattva. Since she is coming upon a human body, in which the most abundant element is prithvi tattva, the joining of prithvi and agni makes the body very hot and very heavy — and even after such powers leave, the body aches for two or three days.

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.

What does a visit from a divya shakti pleased by an anushthan leave behind?

The speaker says to know that whenever a shakti of this kind comes upon a body, she goes having made that body exceedingly divine — and the body must then be kept in that same manner. If you do not keep your conduct, movement and behaviour accordingly, then she does not support you either.

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.

Why does a shakti sometimes come upon a body but not speak?

The speaker, speaking only of positive powers — a kula shakti, a lok shakti, the shakti of some place — says that if the energy in your body is not balanced, if your panchtattva are not balanced, then in that state she will not be capable of speaking. She will come, weep, and go away.

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.

A bandhan laid by a tantric, or vachanbaddhata, can stop a shakti from speaking through a body.

The speaker says the second cause is that a bandhan may have been placed upon you by some sadhak of bhagatvaal, by some tantric, or for some other reason; or someone may have learnt that a dev shakti comes upon you and, taking some kind of bandhan or vachan and giving the pujan of Chitrapal, has placed a restraint. Then she will not be capable of speech, because of that vachanbaddhata.

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.

What does the word Bhairav actually mean?

The speaker says the meaning of Bhairav is the one who does bharan-poshan, the one who protects. So Hanuman ji too becomes Bhairav — it is not that Bhairav means only the Bhairav we ordinarily know.

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.

Can deities other than Bhairav ji hold the post of Bhairav?

Yes. The speaker says Bhairav's swarup is not such that Bhairav means only the Bhairav ji we know. The meaning of Bhairav is the one who does bharan-poshan, who protects. At very many places Hanuman ji stand as Bhairav ji, and at very many places Shiva ji himself stands in the form of Bhairav — besides which Bhairav ji's own root swarups, the different kinds of Bhairav, of course exist.

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.

If only Hanuman ji is worshipped at home, who is the kul Bhairav?

The speaker says that if you have always done Bhagavati's seva-puja and Hanuman ji are worshipped alongside, with no other deva worshipped, then worship Batuk Bhairav in a subtle, symbolic manner, because everyone is present in the chowki — but the chief Bhairav will be the Hanuman ji already worshipped: they have become your kul Bhairav.

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.

What do Sati and Brahm alongside the devi indicate in UP and Bihar?

The speaker says that in Uttar Pradesh and Bihar people report that a devi is playing upon someone and with the devi there is Sati Maa, and with them some Brahm. If both the Sati and the Brahm are worshipped and both are endowed with sattvic and dev guna, then the Sati has become your kul devi and the Brahm with her becomes your kul devata — but they must be dev, not pishaach and not rakshas.

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.

How do you tell a dev-category Brahm from a pishaach or rakshas?

The speaker says a Brahm in the dev category will always be strengthened by Gayatri and by the janeu, will conduct itself with sattvikta, will be very firm in its word, will never encourage a wrong act, and will force you towards the puja of the devi-devatas — telling you repeatedly to worship Shiva ji and Durga ji, stopping you when you go on a wrong path, telling you to keep the shikha and the rule of the janeu, and always standing with you.

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.

What happens if a negative entity is seated at home merely to pacify it?

The speaker says that if they are negative and you have worshipped them only to quiet them — someone told you and you seated them — then afterwards they will cause a great deal of trouble. If they have not been able to leave the rakshas element, if they are a pishaach and you are worshipping them as a deva, then a devoted bhakta is needed to recognise them in that state.

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.

May a Brahm be given an independent place as a deva or Bhairav?

The speaker says never to give a Brahm an independent place as a devata or as a Bhairav on your own thinking — do or understand anything only after understanding his words fully, including who can and cannot be Bhairav. It is not like that: the adhikar of Bhairav is given by the Devi.

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.

Who can make a Brahm listen when it obeys no one?

The speaker says that when Brahm do not accept anyone's word, they listen to Badi Bhavani — meaning she who is entirely not a devi of this loka, the mahashakti of the divya loka, Jagadamba Bhagavati Durga. Kali ji's servants may harass them by various mantra vidya or tamasic vidya, but for a dev shakti to accept from the heart, it is only and only Durga ji, Badi Bhavani, the Jagadamba swarup, trinetra, by whose grace they are stopped.

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.

What happens if a Brahm's pind is installed with no deity above it?

The speaker says that if, out of obstinacy, a Brahm harassed a family so much that they stayed under no devi-devata — built no Shankar ji temple, no Durga ji temple, nothing, not even Hanuman ji, and simply had that Brahm's pind seated — then here you will be trapped. Now they will run you as they wish.

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.

What kind of mistake in the family provokes a Brahm?

The speaker says love marriage is a common matter, and marrying into another kula might even be forgiven; but marrying against the prakriti of the household — where garlic and onion are not eaten and there is no question of meat, fish or liquor, and a girl comes into the kula from a home where they are — then the Brahm will create uproar, and whether or not anything happens to the couple, there will be trouble in your kula and family.

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.

What if a Brahmin girl marries into a kula whose customs go against her own family's prakriti?

The speaker says that in exactly the same way, when a girl of a Brahmin kula goes into some other kula and acts of this kind occur there, the Brahm being there, the dosha is certain to attach. They harass the whole family thoroughly; and however much appeasing is to be done, it is being done, but it depends upon them.

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.

What is the chief negative point about a Brahm?

The speaker says a Brahm's single most negative point is the system of appeasement itself. Whether the mistake is small or large, you may stand with folded hands according to your own reckoning — but when they will accept is in no one's hands.

A Brahm's most negative point, he says, is the system by which one appeases them. Let the mistake be small, let the mistake be large — according to your own reckoning you may keep standing with folded hands. But when will they accept? This is in no one's hands.

Can a tantric force a Brahm to relent?

The speaker says that servants and sadhaks of a high order, adepts of tantra, can forcibly bind and strain them by tantra vidya and make them relent. But if there is even one percent of error, and if the fault was theirs in performing such an act by force, then they at once strike at the person who forced the appeasement, or at his family. This is not a thing to play with.

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.

If Hanuman ji is the kul devata but the kul devi is unknown, what should be done?

The speaker says that if Hanuman ji are worshipped in your house they have become the kul devata; and if you know the kuldevi's name that is well, but if you know only that Hanuman ji are worshipped in the kula, then at such a time give Bhagavati a place in the seva-puja alongside Hanuman ji.

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.

Which Bhagavati should be worshipped alongside Hanuman ji if none is known?

The speaker says that if Hanuman ji are worshipped in the house, then alongside them worship the Bhagavati of whichever Shakti Peeth is near your house, if you do not know who the kuldevi is.

So if Hanuman ji are worshipped in the house, he says — he had paused the live for a short while — then alongside Hanuman ji, whichever Shakti Peeth is near your house, worship that Bhagavati, if you do not know who she is.

If the devi is worshipped but the Bhairav is unknown, whom should one worship?

The speaker says that if the devi is worshipped and you do not know who the Bhairav ji is, then worship Batuk Bhairav ji in the form of the kul Bhairav.

If the devi is worshipped, he says, and you do not know who the Bhairav ji is, then in the form of kul Bhairav do the puja of Batuk Bhairava ji.

Can you ask the devi herself who the Bhairav is?

The speaker says that if the sawari of Bhagavati or of your household devi is coming upon someone, ask her clearly whom to worship in the form of Bhairav. If she says that until now no one has been given a place in the post of Bhairav, then do Batuk Bhairav.

If upon someone the sawari of Bhairav ji, of Bhagavati, of the devi of your house is coming, he says, ask her clearly: in the form of Bhairav, whom is one to worship? If she says that until now no one has been given a place in the post of Bhairav, then you should do Batuk Bhairav.

Do the veers worshipped in households count as Bhairav?

The speaker says lok veers are served and worshipped in a great many households, and the veer too is given the place of Bhairav, since Bhairav's place belongs to the devas who protect. So whichever veers are with the devi are also in the form of Bhairav — and very often they are not.

Veers, he says — lok veers — are served and worshipped in very many households. The Veer too is given Bhairav's place, since Bhairav's place belongs to those devas who protect. So whichever veers are with the devi are also in the form of Bhairav — and very many times they are not.

May a masan ever be worshipped as the kul Bhairav?

No. The speaker says that never, even by mistake — if there are things of bhagatvaal in your house and among them there is a masan or things of that kind, and you worshipped them in the form of Bhairav — this will become wrong. All these matters have to be kept in mind.

Never, even by mistake, he says — now if in your house there are things of Bhagatvaal, and among them there is a Masan or things of this kind, and you worshipped them in the form of Bhairav, then this will become wrong. You have to keep all these matters in your attention as well.

What should a new sadhak do who cannot find out who their kul Bhairav and kuldevi are?

The speaker says that if you are newly doing sadhana and taking new information about who your kul Bhairav and kul devi are, and it has not become clear, there is no difficulty: do the seva-puja of Bhagavati and Mahadev, do the seva-puja of Batuk Bhairav, and the puja given in the form of Bhairav ji will be obtained by whoever is to receive it.

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.

Can a negative power take the puja offered on a Shivling?

The speaker says the puja done upon a Shivling can never be taken by any negative power — but only a Narmadeshwar Shivling or a pran-pratishthit Shivling in a temple. If you pick up a stone yourself and set it down and worship it, nothing can be said there; anything at all may then happen.

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.

Kaal Bhairav Ashtami falls on 16 December, running from dawn at 5:30 through the whole of that day.

The speaker says Kaal Bhairav Ashtami this time falls on 16 December; the Ashtami will remain from 5:30 in the morning at dawn until the next day, so the whole of 16 December is Bhairav Ashtami. If you do not have knowledge about the Bhairav of your kula, then do their seva-puja in the form of Batuk Bhairav, or as he has explained so far.

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.

How often must Bhairav's vidhi-vidhan be performed?

The speaker says their vidhi-vidhan should certainly be done on every Ashtami, in the manner in which we do Bhagavati's puja daily. If you do not perform Bhairav's puja, then there is no one in the house to restrain and to protect. For the obtaining of protection, Bhairav ji's puja is necessary.

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.

Who are Sokha Baba and Gauraiya Baba?

Asked who Sokha Baba, Gauraiya Baba and Banni Parmeshwari are, the speaker says that one of Shiva ji's chief ganas is Virabhadra Maharaj, and it is Virabhadra who in later times came to be worshipped as Sokha Baba in the Uttar Pradesh and Bihar region; and as Gauraiya Baba, another of his ganas — but these are worshipped in two forms.

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.

Why is the worship of kul shaktis so similar across regions?

The speaker says that wherever you go — Rajasthan, Uttarakhand, Bihar, these eastern and northern regions — the way the shakti of the kula is worshipped is almost the same everywhere, with only a nineteen-to-twenty difference. At most the name is known, and very often not even the name; Chhattisgarh is the same. The swarup changes slightly and the name changes, but the method of puja becomes almost identical.

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.

Is a full mantra-bearing procedure available for Gauraiya Baba and Banni Mata?

The speaker says that if one asks for their complete, regular information together with mantras, it will not be obtained in that swarup — not for Gauraiya Baba and not for Banni Mata. Their chief swarups, however, can be gone into: for Sokha Baba it comes to Virabhadra.

Of these, he says, if it be asked for their complete vidhivat information, along with mantra, it will not be obtained in that swarup. Not of Gauraiya Baba, and not of Banni Mata either. But if you go into their chief swarup, then Sokha Baba's comes to that of Virabhadra.

What are the root forms of Gauraiya Baba and Banni Mata?

The speaker says Gauraiya Baba's swarup is that of Bhringi; and Banni Parmeshwari has two swarups. One is Banni Mata, who was brought from Uttarakhand, and there is a full katha of how she came into that region — that is the swarup of Kalika, the very swarup of Bhagavati of which he has given the Kalika Yogini sadhana.

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.

What is the difference between Banni Parmeshwari and Bandi Parmeshwari?

The speaker says a difference has to be made here, since the names cause confusion: Bandi Mata is Patal Kalika, and she is also there in the form of Bhadrakali.

The second, he says, is Bandi Mata; now here you must make a difference. Is it Banni Parmeshwari or Bandi Parmeshwari? On account of the name a slight muddle arises. Bandi Mata is Patal Kalika. And she is there in the form of Bhadrakali as well.

Who is the kul devi where Sokha Baba is worshipped?

The speaker says that with Virabhadra — that is, Sokha Baba — people have now also had Sati Maa worshipped, or she became worshipped in later times; but the main puja alongside Sokha Baba will be that of Bhadrakali, because Bhadrakali is the shakti of Virabhadra, his wedded consort. Where Sokha Baba is worshipped, Bhadrakali becomes the kuldevi; where Bandi Parmeshwari is worshipped, Sokha Baba automatically becomes the kul devata.

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.

In what order are the goddesses of Gurgaon worshipped?

Asked about Gurgaon's Sheetla Mata, the speaker confirms the listener's account: before her, Gurgaon's Kaushambi Mata are worshipped, and after Sheetla Mata the Masani Mata of the same place is worshipped. He says the rule of that place is as the listener describes, and that the kuldevi is indeed Sheetla Mata.

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.

What should the daily puja be when three kul devis are involved?

Asked by a listener who keeps a vigreh of Durga Mata at home and worships her most, the speaker says that so long as you have not kept a Shri Vigreh it is not necessary to keep one; worship upon whichever you are worshipping, in their name. After keeping a vigreh the rules change — Gurgaon's Masani, for instance, cannot be kept at home, though Sheetla Mata may be.

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.

Who is the Bhairav of Mahalakshmi of Kolhapur?

Asked about Kolhapur's Mahalakshmi Mata, the speaker begins from the Durga Saptashati: at the slaying of Mahishasura Bhagavati is shown as bearing eighteen arms, and she was present there in two swarups. At the slaying of the demon Kolhasura, from which Kolhapur is named, she is 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 a ten-armed form as Tulja Bhavani.

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.

Who is the Bhairav of the ten-armed Tulja Bhavani?

The speaker says that if you go to the ten-armed Tulja Bhavani, then the Bhairav of the ten-armed form is Nilkanth Bhairav. But there the puja of Kaal Bhairav is what predominantly takes place; Nilkanth Bhairav, according to tantra, is worshipped when the mandal pujan of that form is performed.

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.

Who stands as Bhairav at the Kolhapur Mahalakshmi temple?

The speaker says that if you go by the tantra granthas, you will be astonished to find that there Ganapati is present in the form of Bhairav, as the dwarapala; and if you go by swarup-bheda, then Narayan turns out to be her Bhairav. According to the Puranas Ganesh ji is a swarup of Narayan himself, so a slight difference arises. He adds that he obtained this from the priests of the Mahalakshmi temple when the listener had asked before.

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.

Who is worshipped at the door in a mandap pujan?

The speaker says that in the mandap pujan of anyone at all, of any devi, both Ganapati and Bhairav are worshipped there. At the Mahalakshmi temple the pujan of two Ganapatis takes place on both sides; he cannot give the two names, but Ganapati is what is established there in the form of Bhairav.

In the mandap pujan of anyone at all, of any devi, he says, there both Ganapati and Bhairav are worshipped. At the Mahalakshmi temple the pujan of two Ganapatis takes place on the two sides. He says he cannot give both their names. So Ganapati alone is established there in the form of Bhairav.

Does scripture support Ganapati standing in Bhairav's place?

The speaker says that whenever you read a description of the devi's loka in any grantha or Purana, this thing is seen there too: Bhagavati has innumerable swarups and innumerable lokas, and in whichever loka's description you read, very often you see Ganapati seated at the gate in place of Bhairav. This, he says, confirms what he said earlier — that it is not necessary that Bhairav ji alone be in Bhairav's form; it may be Hanuman ji, it may be Ganapati.

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.

Is Khandoba the kul Bhairav for those who worship him?

The speaker says that Tulja Bhavani's case has been told; and Khandoba is indeed the kul Bhairav — it is Khandoba who is worshipped in the form of Bhairav ji, since Khandoba is a form of Bhairav ji himself.

Tulja Bhavani's, he says, has been told. Khandoba is the kul Bhairav, is he not. In Bhairav ji's form it is Khandoba who is worshipped. Khandoba, he says, is a form of Bhairav ji himself.

What does the Mahabhairav mantra cover?

The speaker says the Mahabhairav mantra that has been put on the channel exists for exactly this purpose: by the Mahabhairav mantra the pujan of kul Bhairav, Batuk Bhairav, Kaal Bhairav and Kapal is all accomplished, and you may worship any Bhairav at all, any swarup of Bhairav ji, with it.

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.

Does burning a til oil lamp for a long time make you ill?

Asked whether it is true that burning a til oil lamp for a long time makes you fall ill, the speaker says he has neither heard nor read such a thing anywhere so far, and knows of no shastric basis for it. If it is so, it is not in his knowledge and he would have to find out; but it ought not to be so. Why would one fall ill from til oil? Only if there were impurity could one fall ill.

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.

Similar marketing claims are made about mustard oil and lal bat oil, with no source behind them.

The speaker says a comment had come some days earlier that burning a mustard oil lamp makes the body ache, and that god knows where all this is coming from. Some days before that, people were saying, in order to advertise lal bat oil, that one should burn nothing else — while people may not even know when and where lal bat oil is needed. For marketing, he says, they will say anything.

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.

In a great many houses of the Vindhya region an akhand jyoti has burned on til oil for generations.

The speaker says he does not think it is written anywhere, and has never heard of such a thing; and as for burning til oil, go into the Vindhya region — in a great many houses an akhand jyoti has been burning for a long time, and it is burning on til oil itself. He sees nobody there falling ill.

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.

Who is Siddh Chano Baba Bali?

Asked who the lok deva Siddh Chano Baba Bali is, the speaker says these are predominantly the chief deity of those who are rajak, and in their houses it is he who is worshipped, directly or indirectly, as the kul devata.

Predominantly, he says, those who are rajak — these are their chief deity. In their houses, in the form of the kul devata, directly or indirectly, it is his puja alone that takes place. Siddho Chano Baba Bali. (He later explains that rajak are those who wash clothes.)

Who is Mata Bamati, and how does a Bamat come into being?

The speaker says that just as Brahm are of fifty-two kinds — the boys of Brahmin families became Brahm — so the girls who die in the womb for some reason, or die in the unmarried state, go into two kinds of yoni; and one of those two is the Bamat.

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.

What is a Bamat capable of, and should she be worshipped at home?

The speaker says a Bamat has such capacity that she binds even a Brahm, and these greatly obstruct barkat; if displeased, since she abides in the form of a daughter, she binds Lakshmi first of all. In his view, even if you are worshipping such beings at home out of compulsion, an attempt should be made to liberate them — by giving puja you only bind them, and people out of compulsion do seat them at home.

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.

Can bad karma be cut by taking the name of God?

Asked about the Mahakal stotra, the speaker says one may certainly do it, and that bad karmas will certainly be cut if you take the name of Bhagavan.

Certainly, he says, you may do the Mahakal stotra. Bad karmas — if you take the name of Bhagavan, then karmas will certainly be cut.

What is the importance of the Brahm Sthan of a house?

The speaker says the Brahm Sthan carries very great importance — the name of the place is itself Brahm Sthan. In the picture of the Vastu Purush, the Brahm Sthan is the navel portion; and as the navel of any body is its most important limb, from which the bharan-poshan comes, so the Brahm Sthan is the navel of your house. If it is nourished properly, the house will develop properly.

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.

Is it enough to keep only the Brahm Sthan well?

No. The speaker says you cannot keep the Brahm Sthan very well — a tulsi plant there, Hanuman ji's puja happening there as in old houses — while filth is kept in the Ishan corner and a washroom has been built in the Agni corner; there will still be trouble. According to vastu everything must be in its proper place; and even after that, if you deliberately quarrel, there is no remedy for it.

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.

Must the japa of a mantra anushthan be done in one sitting?

The speaker says you may do it — ten malas may be done as five and five. But if you are doing some particular anushthan, then what will your arrangement for food and water be? In the morning you may do it fasting; in the evening, how will you do japa after eating a meal, having eaten salt? This work, he says, can be done only in Navratri; at other times it can be done too, but the sankalpa should then be made accordingly.

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.

Are the local goddesses given a pua bhog forms of the kuldevi?

Asked about a household where, besides Bhramari and Mahishasura Mardini, a bhog of pua is given at Diwali and Holi, and when a child is in the womb, to the outer Baharali, to the shakti of the chowk and crossroads, and to Basanti Mata — and whether these devis are forms of the kuldevi — the speaker says that this is a thing that goes by region, and it should be done according to what is in prachalan there.

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.

Who is the Bhairav of Mata Shakambhari, and is Nahar Singh one?

The speaker says that if Shakambhari Mata is the kuldevi, then her Bhairav will be Sadashiv alone; it will be a swarup of Mahadev. Nahar Singh, he says, is not in the form of Bhairav, but if they are worshipped in the house as protector and as veer — a lok devata seated there later for some reason — then that is a different matter.

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.

Does a deity's shakti work without coming upon the body?

The speaker says that when you perform sadhana and puja in abundant measure, all these things give you the way of themselves; coming upon the body is not necessary. It is their will — for some reason they will come upon the body, or out of pleasure, or if you wish it, or if some work has to be accomplished by them. In his own view, obtaining their grace without their coming upon the body is the greatest thing of all.

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.

Can one choose to obtain a deity's kripa for oneself, by sankalpa?

Asked whether one can touch or choose these things oneself, the speaker says why can you not choose — take a sankalpa according to your wish and accomplish it.

And whether one can choose for oneself, he says, this depends. Why can you not choose? As your wish is, so take the sankalpa accordingly and accomplish it.

Should a murti or a yantra be kept at the puja place at home?

The speaker says a murti should always be kept in panchayatan — one chief devi-devata and with them the remaining shaktis. If, for instance, you chiefly worship Narayan at home, then Narayan will be in the middle and in the four corners Bhagavati on one side, Shiva ji, Ganapati ji and Surya Narayan: that is the panchayatan.

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.

How should the deities of the panchayatan be worshipped day to day?

The speaker says everyone should keep the whole panchayatan, worshipping one deity chiefly and the others symbolically, and performing their special pujan on their own chief day when it comes. A vigreh of Hanuman ji, one-faced or five-faced, may also be kept at home.

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 Hanuman ji's vigreh, may be kept at home.

Whose yantra should be kept, and what kind?

The speaker says the yantra of the chief deity should be kept — whichever deva is chief for you, their yantra, made by full vidhi-vidhan so that it may be worshipped for generations. Not a twenty-rupee yantra coloured like a child's drawing, whose colour comes off the day you take it to be bathed. Have a good one made by a knowledgeable person, get its regular anushthan performed, have it consecrated, and worship that one yantra alone, of your arahdya.

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.

How large may a murti kept at home be?

The speaker says the height of a murti should be up to six inches; keeping a murti larger than six inches in a house has been forbidden, because with a larger murti your rule then becomes a daily one, and all the people of a house cannot keep a daily rule. The rule of a temple stays right in a temple; kept at home, there is a likelihood of difficulty.

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.

What follows if you keep a large murti at home anyway?

The speaker says that if you keep a large murti, then you will have to abide by all the rules that are described in the shastra along with that murti. What you see nowadays in temples — a temple built anywhere, its rule going away, a Shiva ji temple built and a pot of water poured and one lamp lit and that taken as the puja done — is not the reality.

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.

What does the nitya pujan of Shiva ji actually consist of?

The speaker says that if you read the Shiv Mahapuran, the Ling Mahapuran or the Vayu Mahapuran — the Shiv Mahapuran being a portion of the Vayu Mahapuran — all these things are told there in great detail: how the dwar pujan of the nitya pujan karma will be done, how the mandap pujan, how the symbolic shikhar pujan, how the first pujan of Nandi ji, then how the pujan of all Shiva ji's ganas seated in the temple — Ringi, Bhringi, Nagraj Vasuki, Bhairav ji, Mahakal — then Bhagavati Parvati, Skanda ji, Ganapati ji, his trishul, his damaru, and his Panchanan swarup.

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.

Where is the full nitya pujan sequence of Shiva, as described in the Shiv Mahapuran, actually performed?

The speaker says this much pujan is to be done regularly — but where is this pujan happening? It happens only where the jyotirlinga kshetra is. At all other places they merely pour a pot of water and think in that itself that the whole pujan has been done. The prescribed length of a home murti, he says, exists precisely so that you need not perform any special vidhi-vidhan pujan.

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.

Is akal mrityu written in the kundali and the karmas?

The speaker says there is a yoga of akal mrityu, and 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 remains you are in the pret yoni. When your time is complete you will move on to further gati.

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.

Why does a kundali show a maraka period at all?

The speaker says akal mrityu is not written in the kundali and in the karma — it is a yoga, and it is not necessary that it belong to this karma, to this birth of yours. When a marakesh mahadasha is running and a jyotishi says a death is possible or such an accident may occur, that does not mean it has been written that it will happen: the kundali exists precisely so that you may be warned and may correct it.

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.

May women touch a vigreh of Hanuman ji?

Asked because the listener had seen a woman applying oil to Hanuman ji's feet in a temple, the speaker says that apart from dakshinmukhi Hanuman ji, touch is also forbidden for Panchmukhi Hanuman ji; and where in a temple Hanuman ji's face looks towards the southern direction, touch is forbidden there. In the installation of Panchmukhi Hanuman ji, the acharyas who know the method make his asana, even if only symbolically, a pretasana — and for this reason a woman's touch is forbidden.

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.

Which forms of Hanuman ji may a woman touch?

The speaker says that as for the rest — the other swarup of Hanuman ji — women may touch them.

For the rest, he says, as regards Hanuman ji, the swarup of Hanuman ji that is there — in those you may touch them.

Who is the kul Bhairav where Kamakhya Devi is the kuldevi?

Asked by a listener who writes that he is a Sikriwal Rajput whose kuldevi is Kamakhya Devi and in whose courtyard Shankar Bhagavan is worshipped, the speaker says that if Bhagavati Kamakhya is your kuldevi then your Bhairav will be Umananda Bhairav, and the second, the Mahadev, is Kameshwar Mahadev — so it becomes Kameshwari Bhagavati, Kameshwar Mahadev, and Umananda as Bhairav.

If Bhagavati Kamakhya is your kuldevi, he says, then your Bhairav will be Umananda Bhairav. And the second, the Mahadev, is Kameshwar Mahadev. So it becomes Kameshwari Bhagavati, Kameshwar Mahadev, and the Bhairav becomes Umananda.

Should the lamp be burning when bhog is offered?

Absolutely, the speaker says. When you first enter the pujan place and have washed it and set everything right and are to begin the pujan, first wash the lamp, do chandan-tilak upon it, apply roli and kumkum, offer a flower, and then kindle the lamp — perform the panchopachar pujan and then kindle it. Only after the lamp is kindled should you bathe the dev vigreh, do their shringar, and light a lamp for them.

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.

Why must a lamp be the witness of every act of worship?

The speaker says the jyoti that burns is called the daughter of Bhagavati Parvati and Bhagavan Shiva. So in the form of the jyoti it is she alone who has obtained the adhikar and the blessing of being the witness there — that she will be witness of every karma, that every act done before her will be acceptable to Shiva and to the arahdya, and that it will remain in their knowledge: yes, you did this work before my daughter.

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.

Should women add the pranav to beej mantras when giving ahuti?

Asked whether women should attach the pranav when giving ahuti with the beej mantras of the navagrahas, the first mantra of the Argala and the ashtottara shatanama of the deities, the speaker says it should not be attached. The Maya beej may be attached if you very much wish it.

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.

What is the vidhan of Kalika pujan with itra?

Asked what the vidhan is for the pujan of Kalika with itra, the speaker says the questioner is now going into another line, and that he too knows which Kalika pujan is done with itra — declining to set it out.

Now you are going into another line, he says to the questioner. You too know which Kalika's pujan is done with itra. He leaves the matter there.

What is Pratyangira, and does every shakti have one?

The speaker says Pratyangira is a krama vidya, and 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 most of Bhagavati Kali; the mool mantra of Bhagavati Durga you will obtain. Bhagavati Kamakhya too has her Pratyangira, and Bhagavan Shiva has his own.

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.

How many Pratyangiras are there?

The speaker says there is the mool Pratyangira, then Pratyangira, then viparit Pratyangira, then mahaviparit Pratyangira — there are four. Aparajita too, he says, is in one way a shakti of Pratyangira herself, by the tantra-bheda of later times.

There is the mool Pratyangira, he says, then Pratyangira. Then viparit Pratyangira, then mahaviparit Pratyangira. There are four. Aprajita too is, in a manner, a shakti of Pratyangira herself — by the tantra-bheda of later times.

How does one go from the beginning kavach of Pratyangira to a higher level?

The speaker says that to take the beginning sadhana of the kavach to a higher level you should go by krama-bheda: taking diksha and then proceeding in sequence for whichever Pratyangira you are going to do sadhana of. If you state the meaning of Pratyangira plainly it becomes the swarup of Bhagavati Kali, since the swarup of the first Mahavidya from the anger element is hers — so her mool swarup must be done in sadhana first, and only then will the sadhana of the chief swarups follow.

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.

How many Shaligram shilas should be kept at home?

Asked whether there should be as many Shaligrams as there are pots of tulsi, the speaker says he has not heard of as many Shaligrams as tulsi pots; param Vaishnav people who can do that much seva do keep them. There should be one Shaligram shila — that first of all. And the rule is that of living as a param Vaishnav: just as a Shivling should be bathed every day, so a nitya abhishek of the Shaligram shila should 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.

What is the rule about tulsi on a Shaligram, and the days when plucking is forbidden?

The speaker says tulsi ji should be offered every day; and on those days on which the plucking of tulsi ji's leaf is forbidden — Ekadashi, Sunday, Dwadashi, a grahan, Amavasya — it should be plucked and kept in advance. If a fresh one is not available, the old leaves themselves should be washed and certainly offered upon them. A Shaligram shila should never be kept without tulsi: that is the chief rule.

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.

Who is the kul Bhairav where Sheetla Mata is the kuldevi?

The speaker says that with Sheetla Mata the kul Bhairav are Kaal Bhairav. If it is the Gurgaon one, then you can see that place's own; when you take from a Shakti Peeth, you should then proceed accordingly.

Yes, he says, with Sheetla Mata the kul Bhairav are Kaal Bhairava. If it is the Gurgaon one, then you may see what belongs to that place. When you take from some Shakti Peeth, then you should proceed accordingly.

Which mantra should be used for a havan to the kul devata when the Bhairav is unclear?

Asked by someone wishing to do a twenty-seven day havan for the kul devata and kuldevi, the speaker says that if the kuldevi is Bhagavati Sheetla then do hers; and where you feel the kul Bhairav is not being properly identified, use the Mahabhairav mantra given on the channel. It has no pranav attached, and it carries Bhairav ji's beej mantra — so men and women alike may all do it, whether or not they wear the janeu, with no difficulty of any kind.

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.

What is best for removing an old, stubborn, murderous Brahm from a house?

Asked which of Pratyangira, the Mahavidyas or Mata Baglamukhi is better for removing an old, stubborn, murderous Brahm placed in a house by abhichar, the speaker says that if the questioner is going to perform this herself, then she had better be the better one. Leave aside "better", he says: even an ordinary lok devata would be better for removing them — however powerful, they are only a Brahm. But if you yourself are going to attempt it, then you must be the better. Pratyangira is capable, the Mahavidya is capable, and Bhagavati Bagla is capable; all three are capable and all three are better.

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.

What is the danger in removing a murderous Brahm?

The speaker says that where a khooni Brahm is concerned, anyone at all should undertake such a great task only with the utmost alertness, because there even a slight lapse lets its maya work greatly — a slight slip and life is gone. He gives a true account: a very old sadhak of this sadhak parivar related that a close family member of his, a Brahmin and a sadhak, said he would remove such a khooni Brahm from a house in Delhi; he went and removed it, and could not reach home, or could not reach the place where it was to be taken, and the whole story was finished on the road itself.

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.

How is the daily puja of the eight yoginis of the kundali done?

The speaker says there is no need to do the daily puja of all eight yoginis who run according to the kundali. It is right if you perform the puja only of her whose mahadasha is running upon you.

See, he says, the need to perform the daily puja of all eight Yoginis who run according to the kundali does not arise. If you perform the puja of her alone whose mahadasha is running upon you, then that is right.

What is the difference between the kul devata and the kul Bhairav?

The speaker says the kul devata themselves may be the kul Bhairav, and the kul Bhairav and kul devata may also be separate — it depends, and he has already told at the start how it is to be seen. He adds that where a listener writes that the kuldevi is Maa Manasa and the Bhairav with her is Makardhwaj, they certainly may be: whoever is doing the first pujan, whichever shakti they give a place to becomes worshipped.

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.

What is the relation between ajapa and yoga?

The speaker says ajapa japa is something that goes on always; and if you do ajapa japa together with yoga, then it becomes a giver of a hundred times more fruit.

Ajapa Jap japa, he says, is a thing that goes on always. If you do ajapa japa together with yoga, then it becomes a giver of fruit a hundred times greater.

Which is more intense, havan or japa, if only one is possible?

The speaker says both have their own importance, and that the full fruit of japa is obtained from havan. If only one is possible, choose according to your desh, kaal and circumstance; you may do havan, you may do japa — both have their own importance.

Both, he says, have their own importance, havan and japa. The full fruit of japa is obtained from Havan. If only one is possible, then choose according to the desh, kaal and circumstance as it is. You may do havan too, you may do it whenever; both have their own importance.

Is there a sadhana for obtaining a suitable and spiritual wife?

The speaker says one certainly may — chiefly of one's own Maiya Durga, by the last mantra of the Argala, by "patnim manoramam dehi". He notes he had said this in the previous live, if the questioner did not hear it.

Absolutely one may, he says — chiefly of one's own Maiya Durga. By the last mantra of the Argala Stotra. By "patnim manoramam dehi". He adds that he had told this in the previous live, if the questioner did not hear it.

How should someone begin who wishes to obtain Maa Durga's grace?

The speaker says to begin the seva of Bhagavati Durga, and to begin it with the Satnam sadhana if you have done no sadhana before. Do Satnam first for 1100, and after that begin the 32 namavali by the chakra vidhi. If you have difficulty in reading Sanskrit at present, begin with the Chalisa, whose method he has also given. From this much alone your beginning energy will become such that the way to move forward will start opening.

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.

Which mala may be offered permanently to Maa Durga at home?

The speaker says whichever seems best to you — pearl, coral, rudraksha, sphatik, whichever you wish — their mala may be offered. He himself has whatever mala seems beautiful and good made in silver and offers it to Bhagavati, always doing some new shringar of hers. Offer more than one; sometimes do it with pearl, sometimes rudraksha, sometimes sphatik. There is no difficulty at all.

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.

Does the gemstone of a mala offered to a deity affect the worshipper's horoscope?

The speaker says that if you get caught up with so-called very great jyotishis, then when they run out of topics they put out things of this kind — that if you have offered a coral mala on the murti at home and your lagna is Makar, then Shani will be displeased with you because you have offered the mala of Mangal. Brother, he says, 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 is not so: offer to Bhagavati whatever you wish; it is not that you have to wear everything yourself.

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.

Who is the Bhairav of Mata Vimala of Puri?

The speaker says the Bhairav of Mata Vimala — the Bhairav of that kshetra — are Bandi Hanuman ji, the Hanuman ji known there as the beedi-wale Hanuman ji; the chief pujan there in the form of Bhairav is theirs. Whether it be Vimala Mata or Bhagavan Jagannath, the whole responsibility of that place rests upon Hanuman ji, so the puja in the form of Bhairav there will chiefly be his.

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.

The worship of Khandoba and Mahalsa is left to sadhaks of that region, and a separate video is promised for it.

Asked to shed light on the puja of the kul devata Khandoba, the speaker says he will make a separate video about Khandoba and Mahalsa. He says he is not of that region, so whatever vidhi-vidhan of that region there is, there are very good sadhaks of that region in the sadhak parivar who had explained it fully and whose whole message he has; he will speak with them again 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.

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.

How many kinds of dhooni are there for the home?

Asked how a dhooni is done for Hanuman Baba and how many kinds there are, the speaker says that for doing it at home a dhooni is chiefly of two kinds: the first for shanti and paushtik purposes, and the second for cutting where a tantra vichar has been set running in the house.

See, he says, chiefly the DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space. is of two kinds. For doing at home. The first, a dhooni for shanti and paushtik purposes. The second, where a tantra vichar has been set running in the house — then for its cutting.

What materials go into a dhooni for cutting a tantra prayoga?

For cutting a tantra vichar, the speaker says, you chiefly use kali mirch, pila sarson, the black one called kala rai, chirmi, guggul and gandhak — all these things are used in a particular measure, and some other things are mixed in as well. He notes he has told this in one or two videos too.

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.

What is used for a dhoona done for shanti?

The speaker says that if the second, the shanti purpose, is to be served, you can make the dhoona from gandhak — pound the gandhak and make the dhoona with it, and mix guggul into it. It is nourishing, peace-giving, and increases divinity.

Secondly, if you have to do it for shanti, he says, then you may make the Dhuna from gandhak. Pounding the gandhak, make the dhoona with it. Mix in guggul. It is nourishing, it is peace-giving, and it increases divinity.

Does Baba Karar Veer of Jaunpur fall in the category of kul Bhairav?

The speaker says this is not in his knowledge — he would have to ask about this matter of Jaunpur. He adds that he has already told what the method is, and it would have been better if the questioner had looked at it accordingly.

This is not within his knowledge, he says; he would have to ask about this thing of Jaunpur. And what the method is, he has already told. It would have been better, he says, if you had looked at it accordingly.

Who is the Bhairav of the eight-armed and ten-armed Durga?

The speaker says that if Bhagavati Durga is eight-armed then Nilkanth Bhairav, and if ten-armed then Nilkanth Bhairav as well. And if it is not known in this way, then Shiva ji himself is Bhairav — Shiva is Bhairav in person.

If Bhagavati Durga is ashtabhuja, he says, then Nilkanth Bhairav; if dashabhuja, then also Nilkanth Bhairav. And if you do not know in this way, then Shiva himself is Bhairav. Shiva is Bhairav in person.

Should Sokha Baba and Shringi both be worshipped together?

The speaker says the puja of both will have to be done: Sokha Baba will be Virabhadra and these will be Shringi, so the puja of both will be done together. On Bhairav Ashtami, he says, do chiefly the puja of Sokha Baba.

The puja of both will have to be done, he says. Sokha Baba will be Virabhadra, and these will be Shringi, so the puja of both will take place together. On Bhairav Ashtami do chiefly the puja of Sokha Baba.

Can the adhivas of an already worshipped vigreh be done again?

No. Asked whether the adhivas process can be got done a second time if it was not done properly the first time, the speaker says no — adhivas, whenever it happens, happens the first time only. First of all comes the agni-taran vidhi: the vigreh is immersed well in pure cow ghee, placed upon a paan leaf, and then, while being given abhishek with raw cow's milk or with panchamrit, the path is done. After that the adhivas is done for five, seven or nine — as much as your capacity allows. A second adhivas is not done.

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.

Who is the Kshetrapal where the Deeh is worshipped?

The speaker says that where the Deeh is the one worshipped there, then whoever is worshipped in the form of Kshetrapal will be that same one.

Where the Deeh here is the one worshipped, he says, then the one who is worshipped in the form of Kshetrapal will be that same one.

How should Nandi ji be worshipped along with Shiva ji's abhishek?

The speaker says that whenever Shiva ji's puja is done, Nandi ji's pujan should be done first of all — just as Bhairav ji and Langur Veer walk before Bhagavati, foremost of all. On Bhagavati's right side, he says, are Hanuman ji; on the left are the kul Bhairav or Batuk Bhairav; and there are two more veers, in front and behind. In the same way, Nandi ji walks first before Shiva ji, so Nandi ji's pujan and abhishek should be done first and only then Shiva ji's.

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.

How should a woman do the Kaal Bhairav Ashtak if there is a problem on that day?

Asked how to do the Kaal Bhairav Ashtak on the day of Kaal Bhairav Ashtami if a woman has that problem, the speaker says that if such a situation arises, you can have the pujan performed in your own name by someone else. Do not do it yourself.

If such a situation arises, he says, then you may have the pujan done in your own name by someone else. Do not do it yourself.

Which deities must compulsorily be worshipped in a home?

Asked whether Hanuman ji's pujan too is compulsory alongside the panch devas and the kuldevi, the speaker says absolutely — without Hanuman ji's dhwaja in the house, what is going to happen. Ganapati ji's puja is entirely compulsory; you will do Lakshmi-Ganesh's puja; you will certainly do the puja of some one swarup of Narayan; you will certainly do Shiva ji's puja, Bhagavati's puja, Hanuman ji's puja; there must certainly be a tulsi plant and Hanuman ji's dhwaja.

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.

How is Harshu Brahm Baba worshipped as a kul devata?

The speaker says that since Harshu Brahm Baba are the deity of the Brahm sthan and are a Brahm, he knows the rules of going and coming there according to the region, but only those who do their seva-puja can tell how their puja will be done in a house. Generally, for whichever lok devata or lok Brahm it is, one should go there once a year on their tithi or day; and in the puja done at home, lathi, janeu, khadau, white dhoti and gamcha are offered to them. Since they were a servant of Bhagavati Durga, Durga's pujan chiefly takes place before theirs.

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.

Which anushthans should be done once in a lifetime, and in what order?

The speaker says the anushthan of the mantra given by him may certainly be done on the day of Bhairav Ashtami, and that he is telling everyone to do the anushthan of the Mahamantra. As for Bhagavan Dattatreya: either take hold of him in life, if you have shraddha in him and are of the Maharashtra or Gujarat side and chiefly do his seva-puja. After that come Ganapati ji — the sadhanas of Ganapati that have been given, and failing all else the anushthan of the Sankat Haran Ganesh Stotram. Then Bhairav ji, in whom two or three things have been given, including the Bhairav Hriday; then Hanuman ji, and then Bhagavati or whoever your chief deva-devata is.

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.

Can there be more than one guru in a life?

The speaker says a guru has never been forbidden. For diksha it is said that whichever kshetra you wish to go into, whichever sadhaks or siddha purushas of that kshetra you are impressed by and wish to go forward with, you may be initiated by them. If your first guru, your physical guru, is living, then you may go forward after taking their permission; if not, then after mentally praying to them for their command, you may go forward after one paksha.

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.

When should one look for another guru?

The speaker says there should be contentment. If it seems that your present guru is not able to satisfy you by knowledge or by their words, and if it seems to you that they are capable, then somewhere it may be that it is not they but we ourselves who are incapable — taking the measure of a guru is not so easy. But where there is dissatisfaction within, there will be no gati; so after requesting and praying to them, you should go forward. One may choose more than one guru in life according to one's desh, kaal and circumstance.

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.

Where should a newly brought Shaligram shila be kept, and how worshipped daily?

Asked by someone who brought a Shaligram shila on Tulsi Vivah Ekadashi, the speaker says to keep them at the puja place itself. If you keep a Shaligram shila outside and it is small, birds very often pick it up and carry it away, and then you will be left searching for Vishnu ji. Keep them at the puja place on a yellow cloth or a plate; just as a stand comes for a Shivling, one comes for a Shaligram too, and you may keep him on that, or else spread a yellow cloth and establish Bhagavan Shaligram upon it.

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.

What is bhujang, and what is bhujang vidya?

The speaker 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 from kathakars here and there, when Shiva ji became displeased with someone, with some deva or for some reason, and put them into a bandhan, he bound them with Vasuki, bound them with a bhujang — so Vasuki is also his pasha. Bhujang, he says, is a synonym for serpent.

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.)

Can other deities be worshipped upon a Narmadeshwar Shivling at home?

Asked whether, if a Narmadeshwar Shivling is worshipped at home, the puja of Maa Kali along with Bhairav ji and Datt Maharaj may also be done on the ling murti, the speaker says that although all the devi-devatas are established in a Shivling, you may do it for anyone at all; there is no difficulty of that kind.

In a Shivling, he says, although all the devi-devatas are established, so you may do it for anyone at all. There is no such difficulty.

How should a panchayatan be arranged with Maa Kali in the centre?

The speaker says Maa Kali will remain in the middle; and around her, on both sides in front of her, Ganapati on one side and Surya on the other; behind, on both sides — Vishnu ji towards her right portion and Shiva ji towards her left portion. He offers to make a photo of the panchayatan for the questioner.

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.

Why should a being of an upadev yoni be liberated rather than worshipped?

The speaker calls this a very good question. He says that all the shaktis of the upadev category — whoever goes into that yoni — are in a bhog yoni, and they suffer. They stay bound by maya according to that yoni: as, in the living state, someone very fond of jalebi could eat jalebi, so after death he will not actually eat it, but is nourished by its fragrance, and so will say offer me jalebi. He gets bound there.

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.

How does bhog operate in the work that upadev-category shaktis are made to do?

The speaker says that any deva who works upon bhog will do anything at all for that bhog. The shaktis of bhagatvaal go having taken the bhog: in the way that a shakti went, taking the bhog, and a maran was done upon someone; and to take the next man off, one gives double the bhog and has it lifted from the body. If one cockerel was given, then by giving two cockerels it was removed from the body. They are playing cockerel-cockerel, he says. Because of this the being is bound by the mantra and by the greed arisen within, and for that very reason has gone into that yoni.

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.

How is such a being actually liberated?

The speaker recalls the example he has given before from the Shiv Mahapuran: for liberating the pishaach named Bindu, an ordinary attempt was first made, and afterwards, having bound him — with the capacity to do so — Tumburu the Gandharva recited the whole Shiv Mahapuran by singing it to him. In the same way, either those whose gati is to be caused must themselves agree that yes, have my gati done; or, if they do not agree, some sadhak strong enough must bind them by his own shakti with pasha vidya and the rest and make them agree; or, if they still do not agree, then they should be given to some Brahm sthan, some separate place. A place should never be given to them in the house.

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.

What is done at a teerth kshetra to liberate a bound pishaach or upadev being who has agreed to it?

The speaker says that if they do agree, then take them to a teerth kshetra — Gaya, or Trimbakeshwar, or whichever teerth kshetra they name — and there, on their behalf, have Gayatri jap, the shraadh sequence, tripindi, Narayan bali and nag bali done as required, and liberate them. Afterwards the house should be made completely pure again by having a path of the Sundarkand or an Akhand Ramayan and the like performed there.

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.

Should an achal pran-pratishthit Bajrangbali be installed in a house for a vastu problem?

Asked about a house whose courtyard door faces south, where someone installed a pran-pratishthit achal Bajrangbali for the sake of vastu shastra, and whether this makes a difference to the puja of the main mandir, the speaker asks who did such a big thing. He says that even if there was some difficulty at home according to the rules of vastu for any reason, an achal pratishtha should never have been done in a house for its purification.

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.

Of what metal should the trishul established for Batuk Bhairav be?

Asked by someone who followed his video on establishing a trishul for Batuk Bhairav ji but could not find an iron one and kept a brass one, the speaker says there is no difficulty at all. A brass trishul, a silver trishul, and if you have the means a gold trishul; and if you have the means a platinum trishul with diamonds set in it — keep whichever you wish. Only do not keep one of tin, and do not keep one of steel.

There is no difficulty at all, he says. A brass trishul, a silver trishul; if you have the means, a gold trishul. And if you have the means, a platinum trishul with a diamond set into it — keep whatever you wish. Only do not keep one of tin. Do not keep one of steel.

Can one state in the sankalpa that onion and garlic cannot be given up during a sadhana?

Asked whether, when one does a sadhana but cannot stop onion and garlic in those days, one can say this plainly in the sankalpa, the speaker says Maiya has no difficulty with onion and garlic — the difficulty is in your body. Maiya is far away; what difficulty would she have? You are her son. But when you do mantra japa, its energy will not give its effect in your body in that manner; so according to him it is then of no use, and on top of that it will increase tamasikta, because all these things increase heat.

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.

Why are onion and garlic forbidden during sadhana?

The speaker says garlic and onion have been forbidden for consumption because, first of all, they will increase heat in the body; the bad smell is a separate matter, set all that aside. They have been told to be taken only for medicine — you should take them only in the form of medicine, on account of medicine, and for any other reason should give them up.

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.

Without conserved tej there is no urdhva gati, so brahmacharya cannot be held unnecessary.

The speaker says there is no benefit in saying it in the sankalpa — what will you say, that we shall eat everything including garlic and onion but shall do your puja? According to him that is not right. He says that nowadays on very many channels the so-called great people say all this, and that according to them even the observance of brahmacharya is not necessary — but when the tej is not conserved at all, where will urdhva gati come from, and then what is the need of mantra japa at all? Live like that, then, he says; why put a stain on it?

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?

What kavach or rudraksha should a post-mortem doctor wear?

The speaker says that for a family member who is a post-mortem doctor, the kavach of Bhairav ji, the kavach of Kaal Bhairav, should be made to be worn after having its japa properly performed by vidhi. Never have it worn in a thread — have it worn in the silver or gold that they wear, according to their means, so that there is no difficulty from sutak and the like wherever they may go.

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.

Which rudraksha should a post-mortem doctor wear?

The speaker says that if they wish to wear a rudraksha, have them wear a genuine one, not the dusting variety — of the good rudrakshas, have them wear the Kalagni Rudraksha, which will be most excellent; or else Kaal Kalagni Rudraksha, or Bhairav Rudraksha. From one of these two, or a mala made of both, of 27 or 54 beads as they can wear, and have the kavach done properly by vidhi: their spiritual progress will also take place, professionally too these things will work, and thirdly they will never have any trouble from pret, bhoot, pishaach and so on.

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 Gauraiya Baba is the kul devata, who is the kul devi and kul Bhairav?

The speaker says that if the kul devata is Gauraiya Baba, then in the form of kul Bhairav it is he himself who will remain. The kul devi would have to be looked for, if none was seated later. What has happened, he says, is that in the present time lok shaktis have been seated alongside great shaktis, so how can he speak about a new one.

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.

May women wear the pavitra?

The speaker says why should they not — where has it been forbidden? The pavitra is worn for shuddhi, for purity, and there ought to be no difficulty in it. According to the karmakand described by Vedic karma, whatever it may be, in the tantra kshetra, in whatever tantrokta grihastha work you are doing, it may be worn in the pujan.

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 is far better to hold to one sadhana and go on with it than to take up the yogini sadhana as well.

Asked to explain the yogini sadhana of Bhagavati Durga, the speaker tells the questioner it would be far better if he held to one sadhana and went on with it. There is no two opinions that he does a great deal of sadhana and does it with great intensity, but he does not stay upon one sadhana. He says he repeats this again and again: people ask about him, and he has been doing one and the same sadhana for a long time. He gives them all so that you may choose — choose only one.

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.

Is a yantra needed for Sabar sadhana?

The speaker says Sabar mantras can absolutely be offered to those in whom there is a vigreh and for whom Vedic mantras are recited. And if you need a particular siddhi, then you will need a tantrokta Sabar yantra made by vidhi-vidhan, the yantra of Sabari Devi and so on.

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.

Sabar sadhana is not taught widely because it is exceedingly swift and people take it up merely to test it.

The speaker says they do not have much Sabar performed, because Sabar is exceedingly swift; and if he tells the yantra vidhan and all these things, its effect is right for those who need it, but a great many people begin doing it with the object of testing it. There the difficulty arises. If you are truly very dedicated, then you may do it, and the fruit obtained in it is good too.

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.

What sadhana should be done on Bhairav Ashtami?

The speaker says that chiefly, if one takes up the Mahabhairav mantra that has been given and does it, that is most excellent. He will also tell other sadhanas which will be small and simple; and if someone wishes to do it with Sabar, he will tell that too.

Bhairav sadhana, he says: chiefly, if one takes the Mahabhairav mantra that has been given and does it, then it is most excellent. Other sadhanas too he will tell, which will be small and simple as well. If you wish to do it with Sabar, then he will tell that as well.

How is a yoga of a big accident in the kundali cut?

The speaker calls it a simple matter: whichever graha is causing the yoga of an accident to be shown, whichever marakesh whose mahadasha is running — for that, accordingly, you should first do the upaya. If it is the marakesh, then pacify them by having daan and japa done. And secondly, if they are your yoga-karaka and also the cause of the accident, then do the japa and kavach japa related to them and wear it as well; and you may wear the ratna, the rudraksha, the yantra and the kavach related to the grahas that are your protectors.

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.

A woman should leave the Vedic mantras aside and do as much japa as possible of the tantrokta or Sabar mantra of her own ishta.

The speaker says that besides this, since 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 an ordinary instance, the Shiv Raksha Kavach or Shiv Raksha Stotra, and the Kamakhya Kavach connected with Bhagavati. Do as much japa of all of them as you can.

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.

The japa reduces a great injury to a scratch; it does not abolish the accident altogether.

The speaker says that however great the yoga of an accident is, it will be much less than what it should have been — it is not that it will not happen at all; something or other will certainly happen. It may be that a very great injury was to come from the accident, and there you get a small injury, a scrape. In that much it will be cut, that graha of yours. The greatest need of all, he says, is the maximum japa of the kavach.

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.

How is a good day and time chosen for buying a vehicle?

Asked for a good day and time this month for a brother who wishes to buy a new car, the speaker says it will have to be told after looking — according to your brother's chandra kundali, and what the gochar is at present.

It will have to be told after looking, he says. According to your brother's chandra kundali. And what the gochar is at present.

Is it right to worship a photo of Panchmukhi Hanuman ji at home?

The speaker says it is entirely right — why would it be wrong. Asked separately for the whole process of a havan for the Hanuman Chalisa at home, he says he will also put out the beginning process that comes before what has already been shown.

It is entirely right, he says; why is it wrong? Asked for the whole process of a havan, by someone who wishes to do a havan of the Hanuman Chalisa at home but does not know the full process, he says that before as much as has been shown, he will also put out the beginning process.

When a kuldevi's name is entirely unfamiliar the region is asked for rather than the Bhairav guessed at.

Asked who the Bhairav of a kuldevi named Maa Vish would be, the speaker says he does not know about everyone — the name is often such that he is hearing it for the first time, and he does not have knowledge of every region. He asks the questioner where they are from, saying that if they tell him he too will make an attempt to search it out.

See, he says, he does not know about everyone. The name is very often such that he is hearing it for the first time. He does not have knowledge of every region. Where are you from? Do tell that as well, and he too will make the attempt to search.

Who is the Bhairav of Mata Sheetla of Banaras?

The speaker says the Bhairav of Banaras will be Kaal Bhairav alone.

The Bhairav of Banaras, he says, will be Kaal Bhairava alone.

What does it mean when a Siddha Yogini is running in the kundali?

The speaker says Siddha Yogini is among the eight yoginis, of which there was talk above: the fruit comes according to whichever yogini's mahadasha is running. All eight yoginis have their separate fruit, and the yoginis too have their full effect.

Siddha Yogini, he says — the eight Yoginis; there was talk of this above. According to whoever's mahadasha is running, the fruit is obtained accordingly. All eight yoginis have their own separate fruit. The yoginis too have their full effect.

How is the shringar and seva of the Mata done at home?

The speaker says it is done as it is done: 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 the wish arises in the mind she creates, so her shringar is done; of whichever form she creates the wish, the shringar is of that form.

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.

How many Satnam paths are needed before a tantra prayoga is cut?

The speaker says that when you do the path of anything at all, take a sankalpa of 1100 — that is, of eleven days — and do 108 paths daily. Having done it once, a reduction in the effect will certainly come, however great the tantra may be; and if you do the japa again and again, the cutting will happen. It is not necessary that it be done at one attempt or at two: that will depend on the rules you are keeping and the manner in which you are doing your path and puja. For you it may happen at two attempts, for someone else at three. He adds that the vidhan of Bhairav's 108 names will be given on Kaal Bhairav Ashtami.

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.

What if the adhivas of a vigreh was not done properly and it is now worshipped?

The speaker says that if it could not be done and the vigreh has now become worshipped, then it cannot be got done a second time. This thing is got done only at the beginning.

If it could not be done, he says, and the vigreh has now become worshipped, then it cannot be got done a second time. This thing is got done only at the beginning.

May a woman touch a Shaligram?

The speaker says she absolutely may — why would one not touch the Shaligram shila.

She may absolutely touch it, he says. Why would one not touch the Shaligram shila?

Can Baglamukhi and Kali be done together when attraction shifts?

Asked by a listener who had long been doing the Baglamukhi Ashtottara Shatanama, then the Kali Yogini sadhana and Vairi Nashan, and now feels attraction towards Kali Mata, the speaker says that if you are now doing Bhagavati Kali's, then go on doing hers alone. Do hers for some time — three months, six months. It is not that you cannot do it, but do only one; if you do the one you are doing for a long time, it will be better.

If you are now doing Bhagavati Kali's, he says, then go on doing hers alone. Do hers for some time — three months, six months. It is not that you cannot do it, but do only one. If you do for a long time the one you are doing, it will be better.

A public description of Bhagavati Madanand would draw the wrong listener to a shakti not everyone may serve.

The speaker says that for a householder these are such shaktis that if their whole tantrokta detail were discussed, it would be right for those who already have the knowledge; but new people are as the earlier questioner was — if he throws light on the swarup of Bhagavati Madanand and describes her, people will be attracted there. Not everyone can do the seva-puja of Bhagavati Madanand, and people will not accept that; if he tells the thing without being asked, then even if they do not get the process from here they will get it elsewhere, because such is her capacity, and then they will begin doing it and difficulty will arise. Some things, he says, should be told only in a limited measure.

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.

Should a Narmadeshwar Shivling be brought if a sphatik Shivling is already there?

Absolutely not, the speaker says: if a sphatik Shivling is already there, then do the pujan of that one alone. Why 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. Only if — god forbid — they should ever be broken, or take upon themselves the effect of some particular graha or nakshatra, should you then bring some other Shivling.

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.

Does a vigreh grow more powerful with age?

The speaker says the older they become the more their effect will increase. 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 becomes, the more siddhis will reside in it.

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.

A vastu problem needs the map to be seen first, and vastu videos will come after the sadhana season ends on 15 December.

The speaker says that where there is a vastu problem, that has to be seen first — it can certainly be told after seeing your map. He says vastu-related videos will also be put on the channel, but not at present, until some sadhana is completed: after 15 December the chief time of sadhana becomes ordinary again, and at that time no particular sadhana will have to be done, so he will discuss all these subjects with listeners then, and will also put out all the new experiences.

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.

How is a lok devata like Sokha Baba worshipped for special grace?

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

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.

Should one show one's kundali to everybody?

The speaker agrees entirely that a kundali should not be shown to everyone, and says that from this Brihaspati Dev are displeased first of all. He describes what he sees on Facebook: someone writes that if Brihaspati Dev is in the lagna your life will pass like a deva's and you will be learned, or that if Rahu is in the lagna you will earn a great deal in the share market — and then people put their own kundali down below and ask, look, Rahu is in my third house, what shall I earn.

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.

Why is a free astrological reading harmful to both sides?

The speaker says it is forbidden and should be kept secret; it is said that it be shown before a devagya, before a jyotishi who is a devagya. When someone says they are sending details, he says: personally, never publicly. If you have shraddha and vishwas, there is a rule to it. You pay a fee when you go to a doctor. Here the thing has become so open that people do not take a fee at all and say send it, we shall look, for their own practice — and it goes badly for both: the one who reads may not care, but the one who shows is ruined.

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?

Which tattva does Kanya lagna belong to?

Asked whether Kanya lagna is air, water, earth and so on, the speaker says the question is incomplete — if there is a particular reason for knowing the tattva of Kanya lagna, tell it and he will answer; what will you do with the tattva? Ask the full question. He adds that in any case the tattva is related to prithvi tattva.

If there is some particular reason in knowing the tattva in Kanya lagna, he says, then tell it and he will tell. Because this question is incomplete: what will you do with the tattva? Ask the full question. In any case, he says, the tattva is related to prithvi Tattva.

Why should one old sadhana be repeated rather than a new one taken up?

The speaker says he says again and again that one should hold to one sadhana and repeat it again and again. All the experiences they put out, he says, are nobody's immediate experience: even in the experiences of the Kalika Yogini sadhana that he is putting out, because the result came to them only now, those people had been doing that sadhana from before. Of the three videos he has put on the channel, in none is there anyone who saw the video today, did the sadhana tomorrow and had Kalika Yogini appear before them the day after. Some have been connected for a year or more, some since January or February; they have done a fixed measure of many sadhanas, and the fruit came to them only now — their japa and puja were already strong, their tapobal already raised, and this sadhana gave them fruit at once.

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.

Fabricated darshan stories told for views are stunts he refuses to perform.

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

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 Vam Devi video was copied out with its mantras by channels wanting views, though not everyone may do that lok devi sadhana.

The speaker says he had put out one video of Vam Devi. The sadhana of a lok devi cannot be done by everyone in this manner. Now it cannot even be forbidden; people want views and will do anything at all.

One video of Vam Devi they have put out, he says. The sadhana of a lok devi cannot be done by everyone in this manner. Now it cannot even be forbidden. People want views; they will do anything at all.

The large channels are asked to give common sadhanas and use these materials for lok kalyan.

The speaker says a common sadhana should always be given on a channel. In the experiences he has put out — of Hanuman ji's havan, of the jhanjhira and all the rest — he has spoken openly, saying that he knows that people of other channels, the big channel people, listen to him: please use these things for lok kalyan. If such people come to you with a difficulty of this kind, have them use these materials and there will be benefit.

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.

Does nadi dosha cause difficulty in having children?

The speaker says that if there is nadi dosha in the ashtakoot milan — and it will be of both, so it belongs to both — then there is difficulty in the birth of children. He says it cannot be stated by taking that alone; nevertheless, if you were to say it in one word, the main difficulty lies exactly there. As for what should be done, that can be told only after seeing the whole kundali.

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.

The bhog and bhent methods for lok shaktis like Mata Madanand are withheld because the wrong listener would copy the offering without the rest of the remedy.

A listener writes that before meeting him he was giving only a bhog of gur on a cow-dung cake to Mata Madanand along with Maa Kali, because the neighbours do tantra day and night, and that the bhog gave considerable relief. The speaker says this is exactly why he does not tell such things: if he tells this now, people will ask. You are of that region and have been seeing and hearing and doing it from before; but a new person, in whose house it is not known which shakti there is, will read and hear this and do it himself. If he is having a tantra badha, the speaker would tell him to do Hanuman ji's dhooni, that 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 he was cured, so we too shall give it to Mata Madanand. And there the difficulty will arise.

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.

Such videos would bring millions of views, but eight of every ten listeners would be harmed.

The speaker says he knows he would get a great many views from it — that overnight he would cross millions if he made videos of this kind. But of those who listen, eight out of ten will be harmed, and that he never wants. He tells the questioner: you are getting relief, you are doing it; absolutely keep it limited to yourself, that is 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.

Are people troubled by lok shaktis in every region?

A listener writes that in their place, Dehradun in Uttarakhand, Mata Madanand is used, and that plainly speaking it is by these that people are troubled. The speaker agrees: let it be Baba who is named — somewhere people are troubled by them, somewhere by Chanon Bali, somewhere people are troubled by Goongad, somewhere by Melody. In every region, he says, people are troubled by some such odd being or other.

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.