Tantrokta Devisuktam
Every question on the site tagged Tantrokta Devisuktam, each answered from a timestamped source rather than a summary written from memory.
The Durga Saptashati's fifth-chapter hymn (verses 9-82) considered the heart of the text — recited after Ghatasthapana to fully invoke the Goddess's presence, and alongside the Atharvashirsha during the consecration of Yantras, idols, weapons, or a Pitha.
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Chamunda sandhi puja bali vidhan: the lamps, sankalp, offerings and aarti in order
The speaker gives the procedure. First light one of the three single-wick diyas and invoke Bhagwati Durga as Jatved Agni into its flame; that is the Karmasakshi Deepak from which every other lamp is lit. Holding Akshat, flowers, water and Dakshina, take Sankalpa with name, Gotra and place: to worship Bhagwati Chamunda in the Sandhi Kaal as far as one's ability, understanding and available upacharas allow, for the destruction of all one's enemies and of every tantric scheme and conspiracy worked against one. From the Jatved lamp light the first single-wick lamp in the Guru's name and the second in Ganesha's; then the eleven Chaumukh Deepak diyas in a row before the banana leaf — the nine in the middle are the nine forms of Chamunda, the one on one's left is Hanuman ji, the last on the right Batuk Bhairava — lit in that order: Hanuman, the nine, Batuk Bhairav last. Before every lamp place one coconut and one lemon, sprinkle all with Gangajal and give each a fine red Sindoor tilak. Holding akshat and flowers recite the Tantrokta Devisuktam — the recitation by which Kaushiki was invoked — and offer the flowers. Then the Bali: offer every coconut first, in the same order (guru, Ganpati, Hanuman, the nine Durgas, Batuk Bhairav), then cut each lemon standing upright, applying Roli and dropping a little water three times beside each from an Achamana spoon. Any stuti may follow; before Aarti set one camphor with two flowered cloves before every lamp and light it, then do aarti and Kshama Prarthana. The lemons are immersed under a sacred tree or in a river; the coconuts are eaten only by the household, never by outsiders. By Jagadamba's grace, he says, Chamunda destroys many troubles, sorrows and crises in a moment.
Tantrokta Devi Suktam as the heart of the Saptashati
The third hymn is the Tantrokta Devisuktam, fifth chapter of the Durga Saptashati, shlokas 9 to 82, which the speaker calls the heart of Devi devotees and of the Saptashati — do this even if you do nothing else, and if you keep Navratri it is absolutely mandatory: after Ghatasthapana, until it is recited, it is held that Bhagavati has not arrived at all. He says it is also recited together with the Atharvashirsha at the pratishtha of any Yantra, Vigreh or astra and at the establishing of a peetha, because its mere recitation brings the Devi's closeness. It also stands independently within the Saptashati, so it can be recited on its own.
Why the Devi Suktam counts 82 verses: every Namastasyai is its own mantra
Asked how the Tantrokta Devisuktam comes to 81–82 shlokas when there are visibly fewer, the speaker says people who do Havan must note that havan of the Devi Suktam is not done straight through with the whole mantra: every "Namastasyai" is itself counted as a full shloka. In "Ya devi sarvabhuteshu shakti-rupena samsthita, namastasyai namastasyai namastasyai namo namah", the text up to the first namastasyai is one shloka, the next namastasyai is the second, and "namastasyai namo namah" is the third. Each of these, he says, is an independent mantra with its own devata, rishi, Chhandas, kilaka and shakti, which is why the count rises. He mentions in passing that such namaskara-mantras are a whole subject of their own — namaskara-astras by which someone is slain, described in the Pashupatastra path for those a guru has instructed — and leaves it there.
Home pratishtha of a metal idol with ghee, raw milk and the Devi Suktam
The speaker gives a simple home method for the pratishtha of any deity's Vigreh — Hanuman ji, Shiva ji, Bhagavati Durga, Kali, any devi or devata — for households that will not call a pandit. His rules: for Lakshmi-Ganesh puja do not bring clay idols; install solid metal ones, small or large, and never change them. Do not merely wash them and set them down: when seating the idol in its place, smear the whole idol with cow's ghee, and while pouring a stream of raw milk over them recite the Tantrokta Devisuktam. He says the pure sattvic shaktis of the Ganesha and Lakshmi tattvas then enter and the pratishtha is done; the samskaras, including the agnyuttarana vidhi, are taken as covered in brief by this. He notes a fuller, simplest-Hindi murti-pratishtha vidhi with a PDF exists on his channel, but this too is a simplest method.
Precaution: Devi Suktam prayoga is not for small matters; 40,000 recitations in a lifetime
The speaker cautions that the Tantrokta Devisuktam should not be used as a prayoga without cause — recite it and obtain Bhagavati's grace, but do not deploy it over some small matter when you get stuck. He then says that if you complete 40,000 recitations of all these mantras in your life, Bhagavati's Yoginis, her shaktis, her Paricharikas and the Kshetrapals all become gracious to you and no one can harm you; the effect of the Phalashruti given in the Lalita Sahasranama is obtained through this. He offers this as the path for those who cannot do more and are not initiated (Diksha).
Which of the four Saptashati hymns to adopt, by the devotee's ishta
The speaker says one of the four stutis should be taken into one's life, and matches them to the devotee: a devotee of Mahakali should do the Ratri Suktam; a devotee of Bhagavati Mahasaraswati the Jai Durga Stuti of the eleventh chapter; an exclusive upasaka of Mahalakshmi the Shakradi Stuti, the 27 shlokas of the fourth chapter; and one who is a devotee of any form of Bhagavati, wants the grace of all her forms and sees his Mother, his Durga, his Kali in every shakti — the fiercest kind of upasaka — should never leave the Tantrokta Devisuktam. He says these four have the power to change life, each has its own independent prayoga, and doing them now means that when, by the Devi's grace, a learned Guru who makes such things happen appears in life, they will be of great use.
Hymns spoken before the deity appeared — Brahma's Ratri Suktam before Mahamaya emerged from Vishnu's eyes — awaken the deity's complete consciousness
Hymns recited before a deity manifested — such as the Ratri Suktam, recited by Lord Brahma before Goddess Mahamaya/Yogamaya emerged from Vishnu's eyes — carry supreme potency because reciting them awakens the deity's complete consciousness and presence.
Which parts of Durga Saptashati may be read independently of their anga?
The eleventh chapter of Durga Saptashati may certainly be recited daily; done independently rather than as part of the full paath, it needs no accompanying six angas. The same applies to Ratri Suktam, the stutis of the fourth and fifth chapters, the tantrokta Devi Suktam, and the stutis and phal-kathan of the eleventh and twelfth chapters, and Kavach, Argala and Keelak may each likewise be read on their own.
Lighting the five Diwali deepdan lamps from the karma-sakshi lamp
The speaker says every lamp is lit from the Karma Sakshi lamp only. While lighting each one, he says, one may keep repeating that deity's name, or read a deep-prajwalan (lamp-lighting) mantra, or a sooktam — the Tantrokta Devisuktam — or sing any auspicious sukta or stuti of that devi-devata, and one should light the lamp while meditating on and remembering the deity it belongs to. All five are lit one by one in the same fixed order: Lakshmi-Ganesh, Lakshmi-Narayan, the kul devi-devata and kul bhairav, the nearest Shakti Peeth, and the Shiv parivar.
What does stuti do to the vikaras of the mind?
When you recite a shastra-naam, when you recite a sukta of some kind, when you make stuti of your ishta and aradhya while singing it, then upon the vikaras present in the mind such a blow falls that they break of themselves. You will see it, he says — this is a practical subject, you too can do it; only if you do it will you obtain the knowledge of it, and you will be able to experience it.
A daily jyot is lit in the name of the household devi and of Sheetla of Kade Dham
If there is knowledge that yes, in our house she used to come upon someone, or there is some such matter, then first of all, daily in the house, in the name of the Maa whose swaroop you worship; and since the insult was made at Kade Dham of Bhagavati Sheetla, in her name — in the name of both, kindle at least one jyot each. And recite the Tantrokta Devi Suktam.
Which suktas please Bhagavati however angry she may be?
However angry Bhagavati may be, he says, there are two or three suktas by which she is certainly pleased: the first is the Tantrokta Ratri Suktam, the second the Devi Suktam, and the third the Shakradi Stuti. Learn to recite these in Sanskrit; it is easy, not very hard. And let a member of the household do the paath and coax the Maa. If singing a pachra is known, then on the Ashtami or the Navami, or in the evening at the time of sandhya, sing at least one pachra and coax the Maa, and ask forgiveness, saying Maa, an offence has been committed by us.
How the Tantrokta Devi Suktam is used when bodily pain follows a dosh
The second is that if some pain has begun in the body — pain in the waist, pain beginning in the knee — and you understand that a dosh has attached, and your cholesterol is fine, blood pressure is right, calcium and vitamins are all right but the trouble is still happening, then begin at once the paath of the Tantrokta Devi Suktam, at night especially, after at least 9 o'clock, every day, while asking forgiveness. From seven days to fifteen days — as it becomes a paksha — Bhagavati forgives.
What is the fifth adhyaya of the Saptashati (Tantrokta Devi Suktam) used for?
The fifth adhyaya is for the aavahan of the Devi. In it stands the Tantrokta Devi Suktam independently, from "Namo devyai mahadevyai shivayai satatam namah" up through all the "Ya Devi Sarvabhuteshu" mantras.
Why do tantra sampradaya people insist on a bali with the Tantrokta Devi Suktam?
Many people of the tantra sampradaya say that if you recite the Tantrokta Devi Suktam you should certainly do a symbolic bali — at least give a kushmandi bali, a kadali phalam that is a banana bali, a cucumber bali, a lemon bali, but a symbolic one. The reason is that in the fifth adhyaya's stuti it is held that Bhagavati Jagadamba has been invoked by these mantras, and she certainly comes; her tattvas become present by these mantras. And the Saptashati is in itself an extremely specific, ugra Shakta tantra grantha, so it cannot be that she will not come.
What do the three "Namastasyai" in the Tantrokta Devi Suktam denote?
Take first the place where the Namastasyai mantra begins — "Ya Devi Sarvabhuteshu Nidra Rupena Samsthita, Namastasyai Namastasyai Namastasyai Namo Namah". The three Namastasyai in it are the sign of the three Mahashaktis. Then it depends in which order and for which devi you are doing it: if for Mahakali, then after Namastasyai Mahakali will be attached.
From which shloka of the Devi Suktam does the Mahakali tarpan begin?
Up to the 13th shloka, the shlokas before "Vishnumayeti shabdita", it is ordinary for you. But as soon as you come to "Ya Devi Sarvabhuteshu Vishnumayeti Shabdita", from here Namastasyai becomes "Mahakalyai" — from here Mahakali begins. Since we are doing it for the yantra of Mahakali, first of all "Mahakalyai tarpayami namah"; then at Namastasyai, "Mahalakshmyai tarpayami namah"; then at Namastasyai Namo Namah, "Mahasaraswatyai tarpayami namah" — it will be three times.
Does the order of the three Mahashaktis change in the Devi Suktam tarpan?
Yes. He says one cannot recite these alone as "Namastasyai tarpayami namah" and so on — ordinary people who do it that way is a separate matter, but in the specific vidhi all three are named. If Mahalakshmi is being done first, Mahalakshmi will go into the first Namastasyai, Mahasaraswati in the middle and Mahakali afterwards; when Mahasaraswati is first, then Mahasaraswati, Mahalakshmi, Mahakali. Havan proceeds in the same way: "Namastasyai Mahakalyai svaha", "Namastasyai Mahalakshmyai svaha", "Namastasyai Namo Namah Mahasaraswatyai svaha".
How can one tell there are three ahutis for each shloka of the Devi Suktam?
Even if you do not take the names, he says, if you ordinarily recite the Tantrokta Devi Suktam you see one shloka, but there are three ahutis in it. It is given there: in the present granthas, and doubtless in earlier ones too, the shloka number rises — after Namastasyai it becomes 14, after the next Namastasyai 15, and after Namastasyai Namo Namah 16, counting from after the 13th shloka.
Why the explanation of each Saptashati mantra is kept brief in this talk
Because, he says, if a whole discourse were given taking each mantra one by one it would become very long. So he is telling this much in brief — that when you do the Saptashati tomorrow, when a grantha comes into your hand and you touch the Saptashati, you should be set vibrating at how much capacity is in it.
What if the kuldevi is not known?
Asked by a listener who does not know his kuldevi and wants to do her sadhana at a temple in Navratri, and by which stotra: the best will be that if you can do the whole Saptashati path in the proper manner — in Hindi is fine — then do it; otherwise do the path of the Tantrokta Devi Sukta.
How is an interrupted Saptashati path of the Mahavidya krama completed?
Suppose you were doing the path of the Durga Saptashati in the Mahavidya krama and in any way such a thing happened in the middle of Navratri — then whichever Purnima falls: if you did the Chaitra Navratri, then Chaitra Purnima; if you did the Ashwin, then the Ashwin Sharad Purnima.
What to recite while placing items into the kalash when no mantra is known
The speaker says putting the items in with mantras is a separate subject; he is giving the ordinary method that anyone can follow with devotion. If one knows no mantra, each item is placed into the Kalash while taking the name of Jagdamba, or while reciting "Ya Devi Sarvabhuteshu Shakti Rupena Samsthita" or "Sarva Mangal Mangalye". Jagdamba will certainly accept it, he says.
The mantra sent in belongs to the Tantrokta Devi Suktam, and is not to be done much in the ordinary way
A listener writes out a mantra, and the speaker identifies it as a mantra of the Tantrokta Devi Suktam. According to him, he says, ordinarily it should not be done very much.
How is a 32-name kavach re-charged during Navratri?
Asked whether a 32-name kavach can be taken off and, after japa of the namavali, offered upon it again to increase its energy at the time of Navratri, the speaker says it can be done. First, if you are wearing it on a thread, remove the thread; then make a fresh thread of thirty-two knots, bathe it again with raw milk, and while reciting Dev Atharvashirsha or the Devi Suktam perform its abhishek — and then offer upon it.
How does the Durga Saptashati account for Bhagavati Kaushiki?
From the fifth adhyaya onward. When the devas were tormented by Shumbha and Nishumbha they praised Bhagavati by means of the Tantrokta Devi Suktam; and because she had earlier granted them the boon that whenever they remembered or invoked her she would certainly present herself for their protection, they went before Bhagavati Parvati, who at that time was performing tapasya upon the Himalaya.
Which Suktas of the Saptashati may be used for a Havan on their own?
Independently, you cannot. But if you still wish to: first the Tantrokta Ratri Suktam, with ghee alone or banana on a paan leaf, because Ahuti may be given only with the invocation mantras. Then the fourth chapter, especially for Lakshmi; then the Tantrokta Devi Suktam; then the eleventh chapter in full.
What sadhana of Bhagavati Vindhyavasini can be done without initiation?
A sadhana of her Chalisa has been given. For anything more particular, take Deeksha from a capable practitioner at the Vindhya Dham. Otherwise, make the Sankalpa in Bhagavati Vindhyavasini's name and recite the eleventh chapter of the Durga Saptashati as capacity allows, and the Tantrokta Devi Suktam. That is enough.
Daily Saptashati path in the Mahavidya krama: no utkeelan or Mrityu Sanjeevani; kavach, argala, keelak, the day's adhyaya, then the Tantrokta Devi Suktam
The speaker says that when the Saptashati pujan and path are done in the Mahavidya krama there is no need to perform the utkeelan or the Mrityu Sanjeevani (sanjeevan) krama — he has explained this with proofs in a separate video. What is done is only the Kavach, argala and keelak, then the adhyaya for that day — on the first day the first adhyaya — and after the adhyaya, the path of the Tantrokta Devi Suktam, the stuti beginning 'ya devi sarvabhuteshu'. Kavach, argala and keelak are recited every day of the nine.
Tithi-wise Navratri schedule, Pratipada to Ashtami: Saptashati adhyayas by day and the Navdurga form japped at night
The speaker lays out the days. Every day: Kavach, argala and keelak, the day's adhyayas of the Durga Saptashati in the Mahavidya krama, then the Tantrokta Devi Suktam; and at night nine Mala of that day's Durga. Pratipada: adhyaya one; Shailputri at night. Dwitiya: adhyayas two and three; brahmacharini. Tritiya: adhyaya four; Chandraghanta. Chaturthi: adhyayas five to eight; Kushmanda. Panchami: adhyayas nine and ten; Skandamata. Shashthi: adhyaya eleven; Katyayani. Saptami: adhyayas twelve and thirteen, completing the thirteen; Kalratri. Ashtami: with kavach, argala and keelak, the three Rahasyas — Murti Rahasya and the others printed after the thirteen adhyayas and the Devi Suktam — and Mahagauri at night. The mantras of all nine Durgas are in one PDF he provides.
On which day should a silver chhalla be worn, and how is it consecrated?
Wear a silver chhalla on the finger on the Monday of the Shukla Paksha, he says, and consecrate it with the Tantrokta Divya Sukta.
Why is a daily path of the Tantrokta Devi Suktam recommended above all else?
He says he tells people again and again that if in life you do anything or nothing, do one path of the Tantrokta Devi Suktam. Through it, the whole matter of pratishtha, the energy, the prana urja, is present there in the greatest density — the greatest quantity of energy, if one may put it so, comes from the Devi Sukta. Therefore always do it.
When should Narad's stuti to Jagadamba be recited?
Where there is Devi-kopa in a house, a Matri-dosha present in the chart, or a deliberate offence — and the speaker names in particular the deceitful violation of an unmarried girl, for which he says the punishment given is a very bad kind of skin disease. Recite it with the Tantrokta Devi Suktam.
What is the weekly schedule for a Chandi Path?
The speaker confirms a listener may do the daily paath of the Sarva Siddhi Mahavidya krama, and states the rule for those who wish to do Chandi Path: do it from Monday to Friday, and do a havan on Saturday. On Sunday, instead of resting, do the paath of the Devi Suktam and the like nine or eleven times — this, he says, should certainly be done and will make it better still.
The Devi Suktam is recited at the abhishek of Bhagavati's yantra, and serves on any yantra at all
If it is Bhagavati's yantra, the abhishek will be done in just the same way; at the time of abhishek recite the Devi Suktam. And if, after the abhishek of Bhagwan Shiva's yantra, you recite the Devi Suktam and offer a bel-patra on it, that is very good. The daily recitation of the Devi Suktam serves on any yantra at all, he says — whether Bhagavati's, Bhagwan Shiva's or Bhagwan Datt's — because shakti is seated in all of them.
What must be offered on the yantras after a sutak or patak?
On every yantra, he says, you will recite the Tantrokta Devi Suktam and make an offering. Whenever a sutak or patak has fallen, then afterwards too, if possible, at least 27 paths of the Devi Suktam should certainly be recited and offered upon all the new yantras whose agni sparsh you have had done. It should be done on all the malas as well, and on all the kavachas.
How the 27 paths are counted and when the flower is offered
Speak the 27 paths only on the yantra; on everything else — the kavachas, the malas — offer even one path each. Take 27 flowers, or if you have only one flower take that one; keep some material to count 27 with, whether a mala, laung, elaichi or supari, or count on the kar mala. Offer the flower on the yantra only after you have done its abhishek, had its agni sparsh done, performed the abhishek again, seated it in its place and done the shringar. Then recite any Tantrokta Devi Suktam — it must be a tantra one, he cautions. With the re-establishment, every dosha and difficulty is removed at once.
The malas and kavachas also get their own abhishek, agni sparsh and Devi Suktam offering
Whatever japa mala there is and whatever kavach there is, he says, all of them will have their abhishek and agni sparsh; and on every one of them, even if only once each, with a flower each or with rice, do the japa and make the offering of the Tantrokta Devi Suktam without fail. By this alone their energy too will remain intact.
How many lotus flowers should be offered daily during Navratri?
The prescription is a hundred and eight lotus flowers daily; if that cannot be managed, one or nine, as many as you can get. Consecrate them with a Stuti — the Tantrokta Devi Suktam, or a single mantra recited eleven or twenty-seven times, or Devi Sarvabhuteshu Lakshmi Rupena Samsthita — and offer them at the Kalash, the Vigraha, the photograph, or the Akhand Jyot.
Can the seven hundred anga shaktis of the Saptashati be used for havan?
Asked whether, since there are seven hundred anga shaktis in the Durga Saptashati, their havan can be done with the seven hundred names, he answers that if you wish to know it in the ordinary way, the anga shaktis in the Saptashati are infinite. The havan you can do by the Tantrokta Devi Suktam.
Is a prana pratishtha needed for a long-worshipped murti?
If their pratishtha has not been done, there is no need to do it now, because they have been worshipped for a long time — so what you now need is to do puja; there is absolutely no need to do pratishtha. If the wish is very great, then leaving aside the vidhi vidhan he told above, the adhivas and the rest, do their abhishek there with the recitation of the Devi Suktam. Do 108 recitations of the Devi Suktam before them and keep dedicating it; it need not be in one day, do it over ten days, eleven days or in the Navratris.
May the Devi Suktam and Ratri Suktam japa be done with a gau-shringi?
Asked whether the japa of the Devi Suktam and Ratri Suktam can be done with a gau-shringi, and whether it can be done on the arghya of the Shivling, he says it can be done with silver and the like, but do it with a shankha. And do it not on the Shivling's arghya but on Bhagavati. Let the Shivling proceed according to the Shivling.
What is the wealth abhishek for a Durga upasak?
If you do sadhana and upasana of Bhagavati Durga, the speaker says, then on the day of the Ashtami tithi do her abhishek either while reciting the Tantrokta Devi Suktam or while reciting the fourth adhyaya. Her abhishek too should be done by you with fragrant water and the like.
Devi Sukta as the uninitiated's substitute for a Shatchandi
The speaker says that someone without adhikar who wants to act on bhava should recite in Hindi, or recite the four independent maha-stutis, and follow chapter 13 of the Saptashati: there the king Suratha and the vaishya Samadhi, reciting the Devi Sukta alone, did tapasya on a riverbank for three years with a clay image, offering flowers, incense, havan and bali of their own blood, until Chandika appeared in person. Bhagavati manifested from the Devi Sukta alone. So take refuge in the Devi Sukta — 100, 500 or 1000 recitations are no problem — whereas transgressing the whole Saptashati in a Shatchandi without adhikar brings trouble.
What should an uninitiated person recite instead of the full Saptashati?
Summing up the seven points, the speaker says that if you are adikshit and cannot pronounce Sanskrit, recite the Ratri Suktam, the Devi Suktam, the Indradi stuti of chapter 4, and the 35 stuti shlokas of chapter 11 — from these Bhagavati's full grace and blessing will be obtained. Do them in Sanskrit, do them chanted. But done without adhikar, he says, the full path is our loss and yours, and your loss is Sanatan's loss; so get initiated by a qualified person this Navratri, learn the vidhi and then recite.
What can be done when someone is attempting to entrap one by prayoga?
Ghanshyam Das ji asks about Bhagavati Durga's yogini sadhana; the speaker says it is not possible to tell it at once, because all the materials would have to be arranged, and an ordinary vidhan cannot be told just like that either. Instead, he says, if this is a matter of fraud, if such a situation has arisen, then arrange to obtain Bhagavati Durga's Vajra Panjara Kavach. And if not that, then, doing samput with the Argala mantra, or with the "शूलेन पाहि नो देवी" mantra, recite the Tantrokta Devi Suktam.
What are the conditions and starting tithi for the Devi Suktam prayoga?
How it is to be done: the Tantrokta Devi Suktam is to be samputed with the "शूलेन पाहि नो देवी" mantra. And, the speaker says, Brahmacharya must be observed thoroughly and completely; there should be no difficulty on your part; keep the eating and drinking wholly sattvik. It can be begun from the Ashtami tithi of the Krishna Paksha.
What is the lighter form of the Shulen Pahi No Devi path?
In the seventh adhyaya there are a great many mantras, the speaker says, and to describe those mantras on a live would probably not be right — otherwise there are such mantras that when a Samput of them is applied it gives immediate effect. If you can do this, it is very fine; if you cannot, then do the ordinary form: one mala of japa of "शूलेन पाहि नो देवी", then the path of the Tantrokta Devi Suktam, then one mala of japa of "शूलेन पाहि नो देवी" again. If one mala is not possible, then recite the mantra at least 27 times. Doing it with even this much sankalpa, he says, you will get great relief.
Which mantra samputs the Tantrokta Devi Suktam?
A listener says he cannot make out which mantra the Tantrokta Devi Suktam is to be samputed with, and asks him to say the mantra. Search for it and you will find it, the speaker says: "सूलेन पाहि नो देवी". "सूलेन पाहि नो देवी". This whole mantra, he says, we cannot speak in full — search for it; it begins from "सूलेन पाहि नो देवी".
Does the mala used at the Dev Deeksha Vidhan need a further Pran Pratishtha?
No. If you performed the Devi Sukta, it is more than sufficient — be at ease. Where the Pratishtha is done by reciting the very mantras by which the Devas and Bhagavati were made manifest, nothing is left lacking in it.
By which mantras should Bhagavati be invoked into a murti at home?
For any murti of Bhagavati, he says: see, whenever the devatas have made the invocation of Bhagavati in the Saptashati, by those mantras — you too are to make the invocation by those same mantras. As they recited the Tantrokta Devi Suktam, as her stuti was done in the eleventh adhyaya, as her stuti was done in the fourth adhyaya; by the Tantrokta Ratri Suktam Brahma ji himself made her invocation.
Who has the right to worship the Shri Yantra?
Without diksha in the Shri Kula, the speaker tells Komal Parewa, no one can be entitled to its pujan. Ordinarily you may do this much: perform their abhishek daily with the Tantrokta Devi Suktam and do the shringar. Their grace and blessing will remain through that too. And if someone in the family takes diksha in the Shri Kula, learns the whole subject in the proper manner and then performs their pujan, that is excellent.
What minimum does a guru give along with the Ashtakshari?
If not the whole of it, then at the least the guru will certainly give three things: Durga ji's kavach — not the Saptashati Chandi kavach, but the Durga kavach that goes with the Ashtakshari — and Bhairav ji's mantra. And he will give one adhyaya of the Saptashati, whichever it may be, depending on the kula parampara: if it is Kali ji's, he will say the Ratri Suktam; if the matter or the emphasis is connected with Lakshmi, he will say the fourth adhyaya; if it is after Bhagavati's grace and siddhi, he will say the Tantrokta Devi Suktam. But to say simply do this mantra just like that is a little improper. He marks this as his own view, and says the decision is the listeners' own.
Who has the adhikara to practise the Atharvashirsha and the Rudri?
The speaker says that if there is no yajnopavita then there is no adhikara for Vedic path; practising the Atharvashirsha, the Rudri and the like is improper, because the adhikara even to practise is obtained from the yajnopavita. In place of it, he says the stuti made by Upamanyu ji in the Shiv Mahapuran gives fruit equal to the Rudri and may be practised; and in place of the Atharvashirsha one may do path of the Tantrokta Suktam.
How is the Devi Suktam of Saptashati chapter 5 offered in a havan?
The speaker says that in the Devi Suktam ("या देवी सर्वभूतेषु…") the text numbers 14, 15 and 16 after each of the three नमस्तस्यै — so each is a shloka in its own right and gets its own ahuti: "या देवी सर्वभूतेषु विष्णु मायति शब्दिता नमस्तस्यई स्वाहा", then "नमस्तस्यई स्वाहा", then "नमस्तस्यई नमो नमः स्वाहा" (as the transcript has them). Say स्वाहा only once after the full verse and two ahutis are lost. Ghrit, sakalya, or a nourishing mix with panchmeva and honey may all be used, and this Suktam alone can be the havan for those who cannot offer all 700 mantras.
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