Baglamukhi
Every question on the site tagged Baglamukhi, each answered from a timestamped source rather than a summary written from memory.
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A fierce Mahavidya invoked for stambhana (paralyzing/silencing an opponent) — her rites are counted among the most potent and binding in Tantra.
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Can Durga Saptashati be recited in the morning and a Mahavidya such as Bagalamukhi be worshipped at night?
Yes, if physically capable and experienced, but caution is needed — practicing intensive rituals for both a Mahavidya and Durga while fasting increases bodily heat and dehydration, and beginners should instead focus deeply on a single deity.
How is a lethal Tantric affliction (Marana) reversed?
Occult reversal (Marana Pratighata) cannot be achieved by trivial folk remedies and requires authentic initiation — specific consecrated counter-offerings for spirit-fueled rituals, the deity's Bhairava counterpart to pacify a weaponized Mahavidya, or Bagala Pratyangira for a weaponized Bagalamukhi ritual, executable only by a fully initiated adept.
Copying a sadhana seen on social media without knowing its tradition
The speaker says the very first thing, before taking up a sadhana because of someone's experience heard online, is to find out properly what its method, its paddhati and its tradition will be. His example: everyone knows that among the Mahavidyas forms, Dhumavati and Bhagwati Chhinnamastika cannot be worshipped or given anushthan at home — yet someone announces that he did Dhumavati sadhana together with Bhagwati Baglamukhi, doing japa at home with Baglamukhi given a Samput of Dhumavati mantras, and got such-and-such results. Such experiences sit all over Facebook and YouTube; hearing them, people want to do the same, do it, and suffer loss. Why it bore fruit for one person and not for you, and what troubles come from taking up the new and dropping the old, is what he goes on to explain.
A Purashcharana's entire output is spent on the one named target, leaving nothing to direct at a later enemy
Because the ritual's spiritual power was entirely consumed by that one task-specific resolve rather than accumulated as lasting mantra mastery or divine grace, so there is no power left to direct at a new enemy without starting over.
A water Abhisheka on Shiva alongside the rite, and severe recoil on the practitioner if an innocent is struck
A water Abhisheka on Lord Shiva should be performed alongside the ritual; if an innocent person is accidentally harmed by a potent mantra, the spiritual recoil onto the practitioner is severe — mantra practice must never be treated as a casual experiment.
Why a chowki's power falters and turns on its own sadhak
The speaker says such sadhaks sooner or later make the mistake of sending their prayog against a genuine devotee of Bhagavati or Hanuman ji, or a sadhak of high-caliber sadhanas, who retaliates with a badwanal prayog or a high Baglamukhi prayog. This blunts (kunthit) the chowki's shaktis: however much bali or bhog is given, a bound shakti's capacity has a limit, unlike a mahashakti's, which is limitless and can end everything in a moment once pleased. Beaten again and again — by a Hanuman devotee's sota, by a good dham or sadhak whose shaktis line up and thrash such chowkis — the shaktis, once human themselves, resent it and stop supporting the sadhak; his troubles grow, his mind becomes uchchatit, and his own shaktis begin troubling him. In that state he takes on even riskier work for money — vashikaran, ruining someone — and the more he does, the more entangled he becomes.
Two scriptural views on whether Mahavidya sadhana needs a fixed tithi, yoga or nakshatra
The speaker says that anyone taking up a Mahavidyas sadhana should first know that the tantra shastra gives two positions that contradict each other. One describes a separate Tithi, yoga and Nakshatra for every Mahavidya. The other says no place, time or circumstance needs to be considered for Mahavidya sadhana at all, and that it can be done without even looking at Panchak. Which of the two a person follows, he says, is a separate matter that is left to each sadhak.
Same Baglamukhi stotra, different time: the sankalpa's purpose decides when to chant
The speaker says the real question is the purpose behind whatever Bhagavati Pitambara sadhana one is doing, because the effect comes according to the purpose contained in the Sankalpa. The mantra or Stotra stays one and the same, but the time of Japa becomes different for each purpose, and the effect changes with that time. He sums up at the end that only the sankalpa and the time are to be changed, and that when the stotra is used at the time matching its purpose the effect is very intense and very fast.
Time for Baglamukhi Ashtottara Shatanama to destroy an enemy's abhichara
As his first example, the speaker says that when an enemy has done a parakritya Prayoga and one wants to destroy it, one recites the Ashtottara Shatanama of Bhagavati Pitambara from the Rudrayamala Tantra after taking a Sankalpa for the destruction of that Abhichara. This, he says, must be done at a fixed time: at night, after 9:00 PM.
Special case: abhichara linked to marana that has already struck the body
The speaker says that if the Abhichara is related to marana and has already struck someone's body with heavy effect, the recitation should start at 11:00 PM and be done between 11:00 PM and 2:00–2:30 AM. It must be done with a Sankalpa for the destruction of paratantra Prayoga, parakritya prayoga and all enemy-done hostile acts, naming the midnight hour and the Ashtottara Shatanama of Bhagavati Pitambara Bagala from the Rudrayamala Tantra. After the sankalpa one does the Japa and offers it to Bhagavati by the prescribed vidhi-vidhan.
Baglamukhi akarshana for a shop with no customers: godhuli bela and the turmeric-coconut kriya
For a business where customers are not coming, the speaker says the same 108-name Ashtottara Shatanama Stotra of Bhagavati from the Rudrayamala Tantra is used, but the Akarshana Sankalpa is taken in the evening, in Godhuli Bela. This sankalpa is not completed by recitation alone: haridra (turmeric) water is to be charged with mantra, and a coconut gaddi is charged and wrapped all round in black or raw turmeric, charged in the evening, and placed at different spots in the shop so customers are drawn. Customers who come should be given tea or water while taking Bhagavati Pitambara's name. He says the full vidhan of the wrapping is a separate matter he will explain some other time, and that no wrong prayoga is to be used for akarshana.
Baglamukhi vidveshana against enemies who keep harassing: the afternoon hour
The speaker says that when enemies repeatedly do Abhichara or harass a person physically, fighting and causing much trouble, and one does not want to leave it to Bhagavati but wants to take one's own Sankalpa that quarrels break out in the enemies' house, that is a Vidveshana Prayoga. He will not describe the kriyas of vidveshana here, but says the afternoon is the best time for it. The Stotra is the same; the sankalpa has changed and the time has changed.
Baglamukhi japa only for grace and surrender: any hour, best at dawn
Asked when to chant if one only wants Bhagavati's Kripa, that all one's work succeed, that Bhagavati do whatever needs doing, and one is in her refuge, the speaker answers that all 24 hours are yours: do it whenever you wish, because Jagadamba is present every moment, and one who is surrendered to her need not look at timing. Even so, he says, bathing in the morning and doing it at dawn, around 4:00 to 5:00 AM, is the best.
Baglamukhi japa for tantric knowledge or the Brahmastra vidya: mahanishitha
The speaker says that if the Japa is done to gain tantra-related knowledge, to obtain the various tantric vidyas, or to make oneself fit to receive the knowledge of the Brahmastra vidya of Bhagavati Pitambara, then Mahanishitha kaal, that is 12:00 midnight, is the best time, and the japa should be done then.
Which forms of Mahadeva do have bound mantras?
Mahamrityunjaya, Amriteshwara (a shared form with Bagalamukhi), Batuk Bhairav, the Neelakantha and Sadyojata core mantras, Mahaganapati, Aghora Bhairava, and Mahakala Bhairava all have bound mantras.
Renuka's sadhana is to be given at Chhinnamasta Jayanti
A sadhak doing Bagalamukhi upasana asks how to do Chhinnamasta sadhana when his kul devi is Renuka in her Chhinnamasta svarup. The speaker says he will give Bhagavati Renuka's sadhana at the coming Chhinnamasta Jayanti — Vaishakh shukla paksha chaturdashi — describing Renuka-Ekvira as an upa-mahavidya counted among Bhagavati Chhinnamasta's presiding devis, and says he will give her mandal's puja vidhi as far as he is able.
Bagalamukhi's 108 names in eleven eleven-day rounds, the Mahamrityunjaya kavach, three Maha Bhairav observances and the Hanuman Chalisa come before any advanced samput is attempted.
Before an advanced Samput — such as the Saptashati encased with Bagalamukhi's 36-letter mantra, whose Nyasa alone can take 1.5-2 hours daily — the recommended foundation is: Bagalamukhi's 108 names (11 observances of 11 days), Mahamrityunjaya Kavach, at least 3 Maha Bhairava mantra observances, Hanuman Chalisa or bajrang-baan, then empowering the Saptashloki.
Can Sanatana deities counter hostile occult practices regardless of their origin?
Every deity in Sanatana Dharma possesses weapons and the capacity to neutralize hostile or negative occult influence, regardless of its origin — Hanuman, Narasimha, Sudarshana, Garuda, and Bagalamukhi all possess full capability to eliminate any negative occult entity or influence.
Why a malevolent bhagatwal chowki collapses: beaten shaktis refuse their word
The speaker says a wrong bhagat does not harm one family only; he has attacked ten for money, and if five of them fight back with Mahavidya, Hanuman or Durga path and havan taken up with sankalp, his shaktis get beaten wherever they go — thrashed by Hanuman ji, blasted by Bhagavati Baglamukhi, struck by Bhairav's staff, or torn apart by higher tantric shaktis, negative though those may be — through yantra, mantra, stotra anushthan, Vedic or tantric means. After two, three or four years of this the shaktis weaken and say, why should we get kicked doing your work; a pret is a subtle body still ruled by the mind it had as a human, so it will not stay loyal. This is why in bhagatwal a shakti "leaves" even when it was firm in its word: it stops helping, goes and does not return. Then the bhagat's body suffers, his house has trouble, there is no growth of his line, and the chowki finally becomes worthless, because he never served the Mahashaktis and had no tapoguna. Ruin is completed if a disciple betrays him or if, being bound by word, he can neither hand his shaktis on nor do their Visarjan.
What determines the right Rudraksha Mukhi for a deity, and should the same mala be used for chanting and wearing?
A Rudraksha's face-count (Mukhi) determines the deity it suits — a 10-faced (Dashamukhi) mala for Vaishnava worship, an 8-faced (Ashtamukhi) Mahavidya Rudraksha for Bagalamukhi/Pitambara worship — and the mala used for japa should be kept separate from the one worn around the neck.
Which practices protect against abhichara?
The speaker says many vidhans for this have already been given on his channel: the Hanuman Janjira vidhan, Hanuman Chalisa, bajrang-baan, the durga-32-names, Bagala, the Vairi Nashan of Bhagavati Kali, and many vidhans of Bhagavati Baglamukhi. He says one should pick whichever seems suitable according to the gods and goddesses of one's own Kula Parampara, learn it, and then do those prayogas oneself, so that one is protected from the abhichara process and freed from all of it.
Why a bhuja reading is accurate for some people and wrong for others
The speaker says a shakti gives a fully accurate Bujha about a person only when that person's house is open — no Bandhan of strong positive shaktis, and the Kavach of his kul and Pitr shaktis weak or not supporting him — so the shakti can enter and pick out every bhed. If the querent has no direct vachan of a deity but has done long sadhanas, say of Bhagwati Baglamukhi, he is bound and keelit everywhere, his house and person protected, and the shakti cannot read him. Then, he says, it will not admit failure: it starts giving a wrong bhuja, because it wants its bhog and is free, with no shakti controlling it. So even those who give accurate bhuja cannot do so about everyone.
Which shaktis should be chosen for the destruction of abhichar?
Yesterday the two subjects were for the destruction of disease and for the attainment of wealth. Today the emphasis is on the destruction of abhichar, on protection, and on the attainment of siddhi. Sadhaks attempting the destruction of abhichar should select the ugra shaktis: Bhagavati Pitambara, Bhagavati Mahakali, the ugra forms and mantras of Bhagavati Durga, about which material has already been broadcast on the channel, and Bhagavan Mahabhairav.
Can the Ekdant stotra or a Baglamukhi 108-name anushthan be done on these nights?
Asked whether the Ekdant stotra can be done on the night of the mahanisha, the speaker says it can absolutely be done. Asked whether an anushthan of the 108 names of Bhagavati Baglamukhi can certainly be done on the night of Chaudas, he takes the question as put.
Who may wear the tantrokta rudraksha mala of the Mandar Vidya anushthan?
In the brihad anushthan of Van Durga and Bhagavati Baglamukhi's Mandar Vidya, the tantrokta mala of rudraksha that is to be made for Bhagavati is not to be worn by you, the speaker reminds listeners; it will remain on Bhagavati's Shri vigrah. It may be made to be worn by every shakti related to the Shri kula, and if there is a Shri vigrah of Bhagavati Durga ji, it may be made to be worn on that too.
What did Sati offer in the month of Vaishakh?
Then the month of Vaishakh, in which we observe the jayanti of Bhagavati Baglamukhi — the day that swaroop of Jagdamba manifested. On the Tritiya tithi, the Vaishakh Shukla Tritiya, she again performs the pujan of Shiva with tilahar, with jau and with chawal.
How important is kumari pujan in any anushthan of Bhagavati?
The speaker says kumari pujan has its own importance: without the pujan of a kumari, success is not obtained in Navratri or in any kind of anushthan of Bhagavati whatsoever. In every svaroop of Bhagavati this work has to be done by us.
What does a dream of a boy demanding a lemon for bali mean?
A listener dreamt that a boy of 17 or 18, who was in the house's puja room itself, asked for a lemon for bali; not getting it, he angrily picked up an amla and put it in her mouth saying "Jai Ma Kamakhya, Jai Bagla", and it stuck in her throat. He calls it a very dangerous dream, and reads it as meaning that either this thing was shown to her symbolically beforehand, or she is doing some puja or anushthan in which bali is needed, is compulsory, and she is not giving it — so someone gives it in anger.
What if the affliction is a group of enemies and you hope for justice?
If you are very greatly afflicted by a group of enemies and you keep the hope of justice, then you can take the refuge either of the 32 Namavali or of the Ashtottar Shatnam of Bhagavati Baglamukhi. If you are doing Baglamukhi's, there is one further thing that can be done — and first of all, when you do japa of Bhagavati, a yellow cloth and a yellow asan must certainly be there. That is necessary.
What separate lamp is kept for Bhagavati Pitambara?
When you perform the path of the Ashtottar Shatnam, it is not merely a path — the asan is laid, the dhoop and deep are kindled, and you are doing japa seated before the lamp. Beyond that, for Bhagavati Pitambara keep one separate lamp for as long as you do the path, in which haridra must certainly have been put; and in Navratri let it be a lamp of ghee.
How are yellow flowers used in the Baglamukhi Ashtottar Shatnam path?
When you do japa of Bhagavati Pitambara — if you are going to do 108 paths of the Ashtottar Shatnam — then keep at least eleven yellow flowers beside you. And having performed the Ashtottar Shatnam path eleven times, or ten times, upon each flower, offer it on the kalash, or on Bhagavati's vigraha, wherever you wish.
What is added to the sandhya bali in a Baglamukhi path?
One further work: if you are doing Bhagavati Pitambara Baglamukhi's, and you are doing her path at the time of sandhya, then in the bali you offer at that sandhya time, mix in a little yellow mustard — yellow mustard, then nine cloves — and kindle it upon camphor.
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.
Is deeksha needed for Baglamukhi's Stotra Satnam?
A listener some years into Shri Vidya deeksha asks about doing 108 paths of Baglamukhi's Stotra Sat daily in this Navratri. If you are initiated then you certainly can, and there is no difficulty in it at all; and even without deeksha you certainly can — in a Stotra Satnam there is no problem.
Can the Saptashati be recited all day in Navratri?
Asked whether, leaving aside the time for sleep, the Durga Saptashati path can be done for the rest of the time in Navratri: fix the number, brother. It is not the case that you keep doing continuous japa without a number.
Dried turmeric — black if it can be got, otherwise yellow — is powdered into the mustard and chirmi for the Pitambara mantras.
If the listener is doing the mantras of Bhagavati Pitambara, then when their prayoga has to be made, dried turmeric is used — and if by good fortune black turmeric has been got, then dry the black turmeric, whether grown at your own place or brought directly, and make its powder; failing that, make the powder of yellow turmeric after drying it. Mix that too into the yellow mustard and red chirmi powder.
Shukla Paksha Guru Pushya is the best nakshatra for the abhimantran — but before a Baglamukhi prayoga, check that your own house deities are not themselves bound.
If the Guru Pushya nakshatra of the Shukla Paksha is got, and the abhimantran work is done in it — whether by the ashtottara satnam of Bhagavati Pitambara or by her kavach — that is best. But before a Baglamukhi prayoga, he says, look at the devis and devatas in your own house. He says he has said it repeatedly in many videos and lives: your devi-devatas should not be such as are themselves bound.
Pitambara's is a prachand prayoga: the devis and devatas of the house come into view first, and haridra churna is part of the material.
When making Bhagavati Pitambara's prayoga, he says, keep in view who the devis and devatas of your house are, and only then make the prayoga — because it will be a prachand prayoga. The haridra churna has been stated as part of the material. He then turns to what happens if, after you begin, someone who used to have an avesh finds his difficulty increasing.
Baglamukhi takes black turmeric, yellow failing that, with kesar to keep her saumya; the 64 Yoginis take clove and cardamom.
He restates it for clarity so that no khichdi is cooked. When they were making Baglamukhi Ma's prayoga, the material was yellow mustard and red chirmi; in it they used black turmeric if it was got, and otherwise yellow turmeric, and kesar can also be used, to keep the devi saumya. In the 64 Yoginis they used clove and cardamom.
The predictable error is a re-teller carrying black pepper over into Baglamukhi's prayoga on the reasoning that it increases the energy.
And those who now, he says — as when he said that in making the prayoga of Bhagavati Kali's mantras, black pepper — some listener will tell it on his own channel and will put black pepper into Bhagavati Baglamukhi's, saying yes, that will increase the energy further. Then that very confusion will arise. Do not cook a khichdi, he says; keep it in view.
Where in the texts do such prayogas belong?
He says the Nigrah Darun Saptak and the like that people read about in the Sarveshwar tantra and in the tantra of Bhagavati Bagla are a limb of precisely this kind of prayoga. Their complete vidhi-vidhan is in kaak tantra, and is used in ulluk tantra and the rest; in all the vamamargi tantras by which prets and pishachs are removed in a stroke, all of these are employed.
Why does trouble start as soon as a japa against negativity begins?
A listener doing Aghor Bagla Sabar japa for three days reports she made rotis for two days, then fell ill and could not make them, and felt dizzy while doing japa. He says that as soon as any negative energy is present and you perform a prayoga to remove these things, it at once begins to give its effect. In such a state, do the deepan vidhi in the name of whichever mahashakti you are employing, the pujan of Tulsi ji, and if possible the pujan of Shiva ji in a temple at once, so that so much energy and force is generated that its effect does not fall on your body.
Does Baglamukhi sadhana dry up the Tulsi plant?
He says that is not possible. Bhagavati Baglamukhi is Pran Toshani vidya, Amriteshwari vidya, whose Bhairav is Mahamrityunjay himself. For one who has gone into the mouth of death, we perform an anushthan of Amriteshwari and Mahamrityunjay, by whose mantra alone all these awaken; that Mahamrityunjay in whose hands is a kalash, and in that kalash Amriteshwari Devi abides in the form of amrit — from her, how would the Tulsi plants dry?
Either the japa vidhi is wrong, or a pitr resident in the Tulsi is being distressed by it
He says either your japa vidhi is wrong and a dosha is attaching, or the Tulsi ji plants will dry only if in your kula there are some in the pitr yoni who are being distressed by Baglamukhi. The presence of the pitr is formed in your Tulsi ji plant; different kinds of pitr take their own portion from different parts — from the leaves, the stem, the root and the manjaris — and Bhagavati Tulsi becomes the medium of their shanti.
Who should avoid Baglamukhi sadhana altogether?
He says that for this reason he has said, and there is a video on it too, that Baglamukhi sadhana, mantra and the like should be taken up with regard to one's own kula: those in whose kula shaktis of this kind are present should not do Bagla japa in that way.
How many paaths of Bagla Pratyangira can be done?
He says he does not have this information for Mrinalini ji in general; but in such a case, if you cannot do a hundred of Bagla Pratyangira, then do thirty-six. He states expressly that he is saying this for her only, and that other people should not take this as applying to them — he has spoken with Mrinalini Kalyani ji and knows her subject, and that is why he prescribed thirty-six paaths at night.
Sparsh shakti: a blessing touch that brings people under a sadhak's control
The speaker says some sadhaks, including Brahmins of good lineage, keep shaktis accomplished such that a mere touch under the name of blessing sends the shakti over you, whatever siddhi you yourself hold. He compares this to Ahiravan and Mahiravan, whose Devi's boon placed Brahma, Vishnu, Mahesh and every shakti of the three worlds under their word — all except one vanar, Hanuman, who therefore ended them. Such single-purpose shaktis bind every kind of shakti and do only that one job: from the touch alone you either come under the sadhak's vash or you yourself take out money and give it to him. From his own life he recalls a very good Bagla sadhak whose touch made everyone who bowed to him give ₹500 or whatever they had, though he gave nothing in return. Sadhaks use exactly this kind of shakti on people who come asking "give me such-and-such shakti", and that is how they are cheated.
Do other deities take negative beings as their seat too?
Just as Bhagavati Kali in her many forms is sarva-vahana — she makes every single one her vehicle and every one her asana — so, the speaker says, Bhagavati Pratyangira sits directly upon the pishach, and upon whatever negative shakti there is she sits directly. Bhagavati Baglamukhi too sits visibly upon all of them: if it is a pret she sits upon the pret, that is, she will first suppress the pret, so she will first sit upon that very one. Exactly so with Hanuman ji.
Can the khappar puja be done for Bhagavati Baglamukhi?
Absolutely, he answers: Khappar Priya is her name, and the khappar is offered. It is offered for all the forms of Bhagavati; each has its own method.
What is the warning about the Langulastra?
Think a thousand times before using the Langulastra, the speaker says; in jyotish it is a bad thing. The Langulastra is the brahmastra of Bhagavati Baglamukhi — as people take up the thirty-six-akshari now and then and keep getting into trouble. In the thirty-six-akshari it may be that you get pardon; but in the Langulastra pardon is not given. Wherever a mistake occurred on your side, the destruction of the one using it comes first.
What mantras do people reach for when they want wealth quickly?
For example, if wealth is wanted as soon as possible, then mantras of the Swarnakarshan Bhairav or Akash Bhairav type — prakat ho swarna dehi dehi swarna pradane praday — and mantras of the Mahalakshmi Asuri Lakshmi dhanam dehi dehi type. And if people go to Bhagavati Baglamukhi, then the direct use of the Mandar vidya in her, by which they become so attracted that they want to do those very mantras.
How can an abhichar said to be done by a Siddh Kunjika havan be cut?
Asked how it can be cut if someone has had an abhichar done upon the listener's brother by performing havan with the Siddh Kunjika: who said that it was done by having a havan done with the Siddh Kunjika, the speaker asks. If, on account of the abhichar, the buddhi is blunted and things of this kind are happening, then take the help of Bhagavati Pitambara herself, or through the medium of some sadhak. By the medium of the Ashtottar Shatnam and the rest, and of the abhishek of Bhagavan Shiva, its shanti happens.
Which tantric goddesses are located in the Surya loka?
Among the Nav Durgas, the speaker says, the kshetra held for Bhagavati Kushmanda — the place where she dwells — is held to be the Surya loka. Besides that, the form and the sthan held for Bhagavati Baglamukhi, worshipped chiefly in the tantra kshetra, is also held to be in the Surya mandal. So for full proficiency in tantra and for a mantra's full effect, Surya pujan becomes extremely necessary.
What is prescribed when a Baglamukhi anushthan is not giving effect?
If you are doing an anushthan of some mantra of Bhagavati Bagla, especially of Bhagavati Mahapitambara, and the mantra is not giving effect — though there can be many causes for that — then, the speaker says, you should recite thirty-six times while looking at the rising sun that you can see, wearing yellow cloth, standing upon a kusha asana, and then again give arghya to Surya. By this, mantras work with great swiftness.
What must be observed most carefully in Surya-related worship?
In the pujan of Bhagavan Surya, of Bhagavati Shashthi, of Bhagavati Baglamukhi, Bhagavati Kushmanda and Bhagavati Katyayani — the shaktis connected with the Surya loka — the speaker says one has to take very great care of suchita, of cleanliness. Suchita matters in any dev process, but here especially, because Surya Narayan is a pratyaksha deva and gives fruit very quickly.
Why are people frightened of worshipping Baglamukhi and Bhairav at home?
Even after so much has been said, the speaker observes, people in today's time are frightened of performing the pujan of Bhagavati Baglamukhi and Bhagavan Bhairav at home. But everyone ought to understand what the real matter is: their pujan has had importance from the Vedic era. At the least we should certainly do this much of their puja — and five minutes should certainly be given to Surya Narayan.
Can japa be done alone in a room without dhoop and deep?
Asked whether the Ashtottar nam japa of Bagla Mai can be done at night, seated on an asana in solitude in a room without dhoop and deep, he says there should be at least one sakshi lamp — a karma sakshi lamp; make arrangement for at least one and do japa, whether or not there is anything else. In a very difficult situation, the moon and the sun are made the witness, if there is some such state.
Why do people fear installing Lakshmi-Ganesh at home?
Bring a shri vigraha, good and solid — the vigraha of Lakshmi Ganesh ji should not be hollow. These are never given visarjan and never given a farewell. What is done in this is chal pratishtha, not achal, so you need not be troubled about how pratishtha will happen at home. He says everything has been wrapped up into one: he would say that at home you are not to do Dhumavati sadhana or keep her vigraha, and that there are rules if you keep a Baglamukhi vigraha — but people have publicly explained even that as permitted, while people's nerve fails at having Lakshmi Ganesh ji consecrated. And to those who say the shastra of vastu says there should be no temple in the house, he says they should be beaten with a slipper.
What does a dream of a fleeing calf after eclipse japa mean?
Answering Abhishek ji, who had done the japa of Aghor Baglamukhi during the lunar eclipse and that day saw in a dream a calf running in a house that someone was trying to catch, along with small insects, he says there is no difficulty, and that one should not think so much about one night's japa. Even so, what you are seeing is a subject connected with the pitr. For the sake of the pitr, on the day of Amavasya — the Amavasya falling on the day of Diwali — everyone should make a sankalp according to their capacity and give daan.
I have done small anushthans for years and the mantra is memorised — what now?
Absolutely — all these things are never going to go from you, he says. If you do the initial sadhana of Bhagavati Pitambara, then do that one; if you are diksha-holding, do it accordingly. You may do the stotra and the satnamavali. There is Aghor Shabar, you may do that. There is a kavach, the Baglamukhi tantra kavach of the Rudrayamala — you may do that.
Where should someone in Deoghar look for a guru?
Asked by someone living in Deoghar whether there is any guru nearby, he says: go into the Sawar region; in the temples, in the temple of Kali ji and of Bagla Mai, sadhaks each finer than the last are seated. Seeing, becoming acquainted, asking about them, then take diksha. If it seems fitting to you, take it after knowing and testing.
Pressed strictly, the rule would bar Chhinnamastika, Tara, Tripur Bhairavi and Dhumavati — and Baglamukhi too sits upon a shavasan; no one could then worship at home.
To a place its holders do not intend. On that reckoning, Bhagavati Chhinnamastika, Bhagavati Tara, Bhagavati Tripur Bhairavi, Bhagavati Dhumavati — and go a little further and, although you may say freely that Bhagavati Baglamukhi is in some kula, you should know that Bhagavati Baglamukhi too sits upon a shavasan. So how is anyone to perform pujan at home?
Can the Bagla Sabar mantra be recited during Pitru Paksha after the eclipse?
Choose mantras that bring Pushti — nourishment. The Baglamukhi Sabar Mantra is a Karma-Pradhan mantra used to complete an action, so it will not yield much nourishment; select mantras from which Pushti is obtained instead.
Whatever you recite daily is what you recite through the eclipse — the daily Saptakshari stays the Saptakshari
The same Saptakshari. If you already recite something daily, recite that during the eclipse period too — that is what will be divine.
Which mantras may be used to consecrate a copper kada?
For protection: a japa of Mangal, or of Surya. You may use the Surya Kavach, the Mangal Kavach, or Kartikeya ji's Kavach. If you wish to go to the Shaktis, then the mantras of Bhagavati Pitambara, or those connected with her Sabar Vidyas. Or consecrate it with any Astra mantra of your own Ishta.
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.
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.
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.
A power installed by manipulation hollows out the very house that worships it
You will be told to recite the Durga Chalisa, the Durga Satnam, the Bagalamukhi Satnam — while behind it the installed power hollows out your entire household. You perform it; the practitioner receives it. His source of energy has been established in your home.
Which regional Shakti should be named in the Havan?
The presiding Shakti of your region: Jay Durga in Jharkhand and Bihar, Bhagavati Vindhyavasini in Uttar Pradesh, Chhinnamastika near Ranchi and Jamshedpur, and Bhagavati Bagalamukhi at Vaidyanath Dham, whose manifestation place that is held to be.
What lies on the way to Nandaja parvat and Ashtabhuja?
On that road, he says, there are many other special tantratmak places whose description no ordinary person can give. Having darshan of those, one goes on to Nandaja parvat, which is very far and on foot leaves one in a certain state; from Nandaja one comes back to Ashtabhuja, then goes a little further by the Mukteshwar Mahadev road, and by way of Sitakund climbs up for darshan of Ashtabhuja Mai, then Bhairav Kund and Machhindra Kund.
Is a havan necessary after completing a Baglamukhi satnam, and may a janeu be offered daily with the chola?
Asked whether a havan is necessary after someone completes the satnam of Mata Baglamukhi, the speaker says no, it is not necessary; no dosha will attach, and you may recite with an easy mind. Asked whether a janeu may be offered along with the chola every day, he says if you yourself wear a janeu then you may offer one, and if you do not wear one then do not; and if you offer it daily, then the rule must not be broken — so he himself would say not to do it every day, and to offer it daily only if you are entirely certain that you can.
Is the shakti of a Kritya greater than Mata Durga and the ten Mahavidyas?
In the field of tantra, the speaker says, as much marketisation as has been done by these people has not been done by anyone else at the present time. As for the shakti of a Kritya: a Kritya is not some separate thing. As he has said before, a Kritya is every shakti's own distinct kindred power; a Kritya is not a separate devi. Bhagavati Baglamukhi has herself been called Mahakritya; Pratyangira has herself been called Mahakritya; and Bhagavati Baglamukhi and Bhagavati Chhinnamastika have been called the Kritya shakti of Bhagwan Shiva.
Which forms of Bhagavati should be covered during the Ambubachi parva?
Every person should perform pujan in this manner at the time of the Ambubachi parva, the speaker says — whichever swaroop of Bhagavati it may be, whether Kali, or Durga, or Maa Bhagavati Bagla; chiefly, whosever Shri vigraha is installed at home, they should certainly be covered. The subject has been told separately on the channel too, and he will put it up again.
The Rashtra Sant Maharaj of the Datia Baglamukhi Shakti Peeth performed a Shatchandi with the Baglamukhi mool mantra as samput at the time of the Chinese attack.
That display of siddhi, he says, was done by the Rashtra Sant Maharaj ji of the Datia Baglamukhi Shakti Peeth. You read and hear and see its description everywhere: that with the mool mantra of Bhagavati Baglamukhi as samput — though the description comes as being with the Saptakshari mantra as samput — he had a Satchandi performed when China attacked India, and they had to fall back. He had the capacity, he says; and one who has the capacity of a person will show only that much. Whatever brahma tej Jagadamba has given, whatever a man's prarabdha is, in that manner he does the work.
What happens when a Deeksha is refused and only Gayatri is prescribed instead?
The speaker's own case: he asked a practitioner at Vindhyachal for Pitambara Deeksha long ago and was deflected — you will become deranged, this will happen, that will happen — and told to do Gayatri instead. He did, Bhagavati's grace came, and the increase of Tapo-bal followed.
In what order do the Mahavidyas stand as one climbs at Kamakhya?
Bhagavati Kamakhya is in the middle. From Tripur Bhairavi, going up in sequence, is Bhagavati Dhumavati, and roughly opposite her, going the other way, is Bhagavati Chhinnamastika; after that Bhagavati Kali, then Bhagavati Tara, then Bhagavati Kamakhya; with them Bhagavati Matangi and Kamala; after that Bhagavati Baglamukhi; and at the very top Bhagavati Bhuvaneshwari.
Can a Baglamukhi anushthan and the Sankat Nashan be done together?
A listener says that he had asked about a divorce, was told the Sankat Nashan, but on seeing old videos he has done both a Maa Baglamukhi anushthan and the Sankat Nashan. Then do both, the speaker says, there is no problem; if you can do both together, that is even better.
When must the thread of a Bagla-Pratyangira kavach be changed?
Answering a listener, he says the rule made for Bagla-Pratyangira is in the matter of suchita: for Bagla-Pratyangira, in any kavach, only in suchita — particularly if sutak has attached — you have to change the thread. Ordinarily they may be worn always in this way and there is no need to remove them.
Which mala thread may be used for which deity?
If the Jagadamba Charan Ragi mala is in a yellow thread, then japa of Bhagavan Shiva, Hanuman ji and Ganapati ji can be done with it, he says. If it is in red, then japa of any form of the Devi can be done. If it is to be done only for Bhagavati Pitambara, then it should be the yellow one.
Which shaktis are comprised within Mahamrityunjay?
He says he is speaking of the mool matter, but asks which shaktis will remain comprised within Mahamrityunjay itself: with Mahamrityunjay there are Bhagavati Amriteshwari, Bhagavati Baglamukhi, Bhagavan Sarveshwar and Bhagavati Mahapratyangira — the shaktis of all of these come into the anga vidyas. So it is not only the shakti that brings a dead person back to life; those who are performing adharma-laden acts also receive ample punishment.
Which forms should a sadhak without avaran knowledge worship at Ambubachi?
Two forms, since we know two anyway: Bhagavati's form and Bhairav's form — and it is from this one that the many arose; the root is this same Shakti. So carry two: Bhagavati Kameshwari Kamakhya, and whoever it is you worship, Shiva, Durga, Krishna, Narayana, Gayatri, Baglamukhi, any form of Tripurasundari.
How is the Vigraha covered?
After removing them, cover the Mother's whole body well with a new red cloth — of whatever form her Vigraha is, even Baglamukhi's — right up to the neck. Then seat her in her place, keep the ornaments together somewhere good, and light a lamp a little distance in front of her.
Ghee lamps and Yogini offerings after the garland, counted by deity
After the garland is put on, the speaker says at least 13 ghee lamps are lit there, with one red flower and some sweet on a betel leaf in front of each, and the deity's Yoginis are prayed to for removal of the dosh — 13 yoginis for Kali. The number of offering places changes with the deity: 9 for Durga, 12 for Shiva, 4 for Ganesha, 11 for Hanuman, 8 for Baglamukhi, 9 for the Matangi form, 8 for Bhairava. If one does not want to go by the count, at least 11 offerings and 11 lamps are lit in the temple that day.
Tithi for the first forgiveness puja, by deity, and the month of daily japa that follows
The speaker says the first forgiveness puja at the temple is done on the deity's own Tithi: Purnima for Hanuman, Pradosh, Trayodashi or Panchami for Shiva, Shukla Paksha Ashtami for Baglamukhi, Ashtami or Navami for Durga, and likewise for other deities. From that day until the same tithi comes again next month — Amavasya to amavasya for Kali — one lights a lamp at home every day and recites the same kshama mantra 108 times.
Matangi and Parashuram fall on the 30th of April, and Bhagavati Pitambara on the 5th of May.
On the 30th of April fall Mahavidya Bhagavati Matangi and Bhagavan Parashuram. After that, on the 5th of May, falls Bhagavati Pitambara — Brahmastra Vidya Baglamukhi.
Why do different traditions keep Baglamukhi Jayanti on different tithis?
Because by kalpa-bheda three tithis are available in Vaishakh — Chaturthi, Chaturdashi and Ashtami. Datia Shaktipeeth keeps Chaturthi chiefly because Swamiji Maharaj established Bhagavati there on that day; the speaker says sadhaks of that region and parampara should follow that, but the Ashtami is the most prevalent.
Why does the same goddess have so many different forms and jayantis?
Because each goddess has innumerable forms. In the Durga rahasya Bhagavati is two-armed, four-armed, eight-armed, ten, sixteen, eighteen, twenty and up to a thousand arms; Pitambara likewise has dvibhuja, chaturbhuja, ashtabhuja, shodashabhuja and ashtadashabhuja forms. Worship runs from innumerable kalpas, and by that kalpa-bheda the jayanti differs too.
What secrets attach to the many forms of Bhagavati Pitambara?
Because Pitambara has many forms, the speaker says there is what is called a kramagat mantra, and a difference in her ekakshari as well, all interlinked. A high-calibre guru will tell which kind of ekakshari is used as samput with the shodashabhuja or ashtadashabhuja form, what her thirty-six letters are, and with which form's dhyana the sahasrakshari Brahmastra Vidya mala mantra should be recited.
What is the nature of Bhagavati Pitambara?
The speaker says Bhagavati Pitambara is in herself the destroyer of enemies, her very form being for the destruction of enemies. She is Parabrahma Parameshwari, but people know her especially in the laukik world, and her mantras are used most of all for the destruction of enemies. Even if you have taken her shelter for a merely laukik desire, he says, she will certainly draw you away from materiality towards the Parabrahma.
How is the jayanti of a goddess honoured if she has no place at home?
The speaker says you may do the shringar, pujan and abhishek of Bhagavati Pitambara at home where you have given her a place. If not, then use whichever vigraha of Bhagavati you have — Bhagavati Durga, for instance — and do her abhishek and shringar that day with yellow cloth. Bhagavati will certainly accept that, he says, because fundamentally this is Jagadamba's own form.
Across Bhagavati's Ashtakshari, Navakshari, Saptashati mahayantra and Baglamukhi yantra much of the form is shared
The same holds in the forms of Jagadamba: for the Ashtakshari mantra the form is one, in Navakshari it is different, and very often there is similarity too. In the Shri Durga Saptashati mahayantra and in the yantra of Shri Bhagavati Baglamukhi — the mool yantras, the ordinary ones that may broadly be worshipped — you will find a great many similarities.
The mool form itself changes only when the krama is carried further — as in the Pratyangira form of Pitambara Baglamukhi
In Bhagavati Pitambara Baglamukhi's mool yantra, as you move through the krama — from Trayakshari to the Ekakshari mool, or into the Trayakshari and Ashtakshari — the form still holds; but if you then begin advancing further in the krama, difference begins to enter even the mool form. Go into the Pratyangira form of Pitambara Baglamukhi and you will see the difference in that same yantra.
When does a yantra need tarpan, and which yantras is it done on?
The need for tarpan is warded off especially where there is any problem connected with the pitrus. It can be done on any yantra you may have — the Panchanan yantra, if you were in the anushthan all of you do together; Bhagwan Datt's; Bhagavati Durga ji's; the Bhagavati Chandika Saptashati yantra; Bhagavati Bagla's. Two or three, he says, is what most people will have. The Dhanada yantra is a separate matter: its full vidhi vidhan has been given before, and it goes the same way, but tarpan is not needed on it.
Recite the kavach of the aradhya whose kavach you actually wear
If you have chiefly worn the kavach of your own aradhya and it is connected with their form, then do that very kavach. If you keep Bhagwan Datt's kavach, sanctified with the Datta Vajra Panjar, then reciting that is excellent. If you wear Bhagwan Vinayak's Haridra kavach, then recite Bhagwan Ganpati's 108 namavali, or the kavach of Bhagwan Haridra Ganpati, or the kavach of any form of Bhagwan Vinayak — that is excellent. Or recite the kavach of Bhagavati Baglamukhi, which is excellent too, because by it every one of them is satisfied.
Which flowers and malas should be taken for the Kamakhya pithas?
Separate flower malas were taken for all of them. Counting Bhagavati Tara, Kali, Bagalamukhi Mai, Bhuvaneshwari Mata, Dhumavati Mata, Tripur Bhairavi and the rest, there are seven places to go to, so at least 14 flower malas were taken — seven each, and seven for their Bhairavs and for whoever else is found at each place, or else two each, and along with them lotus and other flowers. That is, one mala of blue Aparajita, one full mala of java flower, one mala of yellow flowers for Bhagavati Pitambara, lotus flowers for all, durva and bilvapatra — all of these you may take.
How does one reach the Bagalamukhi and Bhuvaneshwari pithas?
From the entrance gate one goes outward. That side, where the temple was seen in front, is where Dhumavati and Tripur Bhairavi darshan happened; now you go to the outer side, past the exit at the Chhinnamastika temple, to where the pitha of Bhagavati Pitambara Bagalamukhi and the pitha of Bhagavati Ma Bhuvaneshwari are. The road goes straight to a crossing; do not go straight after that and do not go towards the bus stand — turn left, and go absolutely straight along that road without entering any lane. Going straight, Bhagavati Bagla's pitha will begin to look all yellow, so you will know it is Bhagavati Pitambara's pitha.
What is the fruit of worship where Bhagavati's limbs fell?
The subject has come in the Bhagavat and Mahabhagavat, the speaker says, that at whatever places Bhagavati's limbs have fallen, whatever japa, hom, puja and the like is done for Jagadamba's sake at those places, its benefit is obtained many crore times over. At Pitambara's place, yellow flowers and a yellow chunri and all such things relate to this form of Mai, and can be taken to offer inside; they had already taken their flowers, and a special samarpan can be made.
Every place at Kamakhya consists of siddha and jagrat pithas seated from endless time, with ganas and dwarapalas present
They reach Mai's door. However much of a place you are seeing, the speaker says, all of it consists of siddha and jagrat pithas, seated from endless time; at all these places of Jagadamba there is the presence of various ganas, dwarapalas and yoginis. He tells listeners to keep doing darshan, pujan, japa and tapa while they are there, and that if you sit at this place and do japa of Bhagavati Pitambara's Ashtottara Shatanama — especially if you get a way into the garbhagriha and are allowed darshan, and if you have the Ashtottara Shatanama by heart — then know it; for here there is never as much crowd as there always is in Bhagavati Kamakhya's garbhagriha, for which you must buy a ticket. At the other seven outer pithas there will not be crowd of that kind.
Why does the midnight of Maha Ashtami matter so much?
Because in many Phalashrutis you will read that one who recites at that time — in the middle of the night of Maha Ashtami in the Sharadiya Navratri — has Bhagavati greatly pleased with him. Look at Baglamukhi's Kavach, at her five Anga Vidyas, at Lalitamba's; and the Devi Gita and the Parvati Gita say the same.
How should a photo of Bhagavati Baglamukhi be immersed if one wishes to?
A listener says a photo of Ma Baglamukhi is in his house, which he kept by mistake, and he now wishes to immerse it. Do not keep a photo of Bhagavati by mistake, the speaker says; from keeping a photo of Bhagavati no tiryak effect at all falls — be free of anxiety. Even so, if you wish to immerse it: on the Dashami tithi, on any day that is not a Thursday — leaving out the days of Sunday, Tuesday and Thursday — first of all do her puja, shringar and the rest; begging pardon again and again, wrap her well in yellow cloth; do what is called khoincha bharna in our parts, tying rice, doob, flowers and the like in her aanchal; and have all this done by a woman of the house. Having had the shringar and everything done, thereafter, begging pardon in due form, give her a vidai.
Which sadhanas suit a person with a strong Mangal?
The second thing, he says, is that if Mangal is strong, then if you do the sadhana of Bhagavati Baglamukhi, of Hanuman ji, or of such shaktis as are connected with the field of war — the ugra shaktis, particularly, though all the shaktis are such, yet still those whose swarup is of that kind — then you get a swift result.
The Bagla Pratyangira kavach is left to the listener's own guru, whose adhikar he cannot judge
Asked how the Ma Bagla Pratyangira kavach is to be recited in Gupt Navratra, he says: please understand this vidhi vidhan properly from your own guru ji and only then do it; there is a video on the channel connected with Bagla Pratyangira. He says he never tells subjects of this kind — he tells only what will be for the good of a householder — because he does not know what the state of the kuldevi and kuldevata of your house is, how great a sadhak you are, which mantras you have japa'd, whether you are initiated or not. So for Bagla Pratyangira, he says, he will never say it.
Is a separate Lakshmi sadhana needed alongside Baglamukhi?
What need at all will there be to do a Lakshmi sadhana along with Baglamukhi Mai, he asks. Take the diksha of her own Mandar vidya and the rest. Baglamukhi is Mahavaishnavi herself; she is a maha swarup of Mahalakshmi. You will not need to do a separate Lakshmi sadhana.
What should be done for an attractive personality?
Asked what to do for an attractive personality, he answers: do the pujan and paath connected with your own lagnesh and with your ishta. Wear a mala or a ratna and the like — in this way a polish will come into the personality. And absolutely, he adds, you may recite the Baglamukhi stotra and the satnam paath.
Whose mantra does one do at a tirtha or a kunda?
If tomorrow you go to Kamakhya ji, he says, then do there whatever is written in the video for the sake of Bhagavati Kamakhya — but whose japa will you do everywhere? In the kunda, whose japa is to be done? Going to the tirthas, for the sake of siddhi, which one? Only that of your own ishta-aradhya. Not differently in each place — that having gone to Pitambara Mai you are doing Baglamukhi japa, dushtam vacham mukham there; having gone to Dhumavati, Ma Dhumavati dhum dhum dhuma there. Not that. In all ten kundas his japa alone will run, because the root is the same.
The Bagla Pratyangira paath is written to give the capacity to stambhit even the wind
It is written in Bagla Pratyangira, he says, that one who performs its paath obtains the capacity to stambhit even the wind. But if you set about doing it straight away there will be trouble — which is why, he says, he tells people to become fit to that level first, and then the devi-devatas will themselves make a way.
Why is ahuti given in mrigi mudra but by the fistful in Baglamukhi's havan?
It depends, the speaker says, on which svarup the ahuti is being given to and for what cause, and what the sankalp is at that time. Bhagavati is the goddess of the shatkarma. When the ahuti is of shantik and paushtik karma it is given by mrigi mudra alone. When the ahuti is of an ugra subject or vidhan or mantra — to make an enemy stambhit or uchchatit — then the devi devata's subject too becomes of that kind, and so it is given that way, phatkar mantras especially.
In what circumstance and on which mantra are the ten samskaras actually done?
The speaker turns the question around. People are nowadays doing much japa of Bhagavati Tara's mantra, as they were doing Bhagavati Bagla's in between. Suppose you feel a mantra is not giving effect. One channel on YouTube says do the japa of this mantra of Bhagavati Tara; another channel says that if a mantra is not giving effect, do its ten samskaras. But neither of the two is telling you whose samskara must never be done. Will the mantra you are doing japa of ever take a samskara? Which mantra is it — a devata's, a Mahavidya's, a devi's, a yogini's? Of which kul? In which kul is the samskara done in which way? Is it the same for all?
In what order does a shatkarma prayoga destroy a household?
It is not only Bhagavati Baglamukhi who stambhs the intellect, the speaker says. When an enemy makes a shatkarma prayoga upon you in tantra, then vidveshan among yourselves, vidveshan within the family, comes first of all — there will be quarrels first. When quarrelling begins you will abandon puja paath; in anger and in the quarrel you will insult one another, and the kul shaktis will begin to be displeased. Gradually you will insult the pitr too, and in anger speak harsh words to your ancestors.
What order of sadhanas follows the guru sadhana?
Asked which sadhanas of Ganesh ji and Hanuman ji may be done in the next stage after the sadhana of Dattatreya, that is of the guru, the speaker gives the order: guru, Ganpati, then Bhairav ji; after that, according to your birth chart, the sadhanas of the grahas connected with the fifth and ninth bhava, or the sadhana of the lagnesh, whichever needs to be strengthened; then the sadhana of the kul devi devta; and then the principal sadhana.
Stambhan's root capacity in the world belongs to Bhagavati Pitambara
The speaker says the capacity to perform stambhan belongs, in the most fundamental power in the world, to Bhagavati Pitambara. Listeners are not unfamiliar with the word bandhan, he says, but the whole vidhi vidhan and system behind it is what needs setting out.
Brihaspati keeps the earth balanced by Pitambara's own stambhan and nigraha shakti
The speaker says the balance by which we do not fall when we stand, and the balance of the earth itself, rests on this. Bhagavan Brihaspati, revolving on his axis and circling through the whole brahmanda, keeps the earth balanced and has the capacity to destroy any celestial object or meteorite heading for the earth before it reaches its aura — and he is endowed with that very stambhan mahashakti and nigraha shakti of Bhagavati Pitambara.
Why is yellow common to Pitambara and Brihaspati?
The speaker asks listeners to relate the two: where Bhagavati Pitambara is called Pitambara herself, the goddess of the yellow hue, there too Bhagavan Brihaspati is seen to prefer yellow, to like the colour yellow.
A Bagla mala received at the Kumbh is for wearing, not for japa
To a listener asking about a Bagla mala from the Kumbh, the speaker says it will not have been given for japa — it will have been given for wearing.
Maha Pratyangira: the root of every Pratyangira form
The speaker says to always remember that Bhagavati Pratyangira is no ordinary shakti-punj of Bhagavati but an ati-ugra, ugratam form; if Maha Pratyangira joins in as well, she becomes extremely ugra. Bhagavati Maha Mahapratyangira is the root form that manifests the Pratyangira form of every shakti there is, which is why Pratyangira is not only one — there is Bagla Pratyangira, Tara Pratyangira and so on. If the pujan-anushthan of Maha Pratyangira is joined with any of these, it becomes maha-ugra. So do not tamper with these shaktis; follow the vidhi and rules. Wearing her kavach carries no dosha, but its proper japa is for those who are authorised.
What can an ekakshari mantra do if it is taken properly?
He gives the example of an ekakshari mantra — Bhagavati Kali's Chintamani, the Kali pranava, the Devi pranava, or any deity's ekakshari pranava mantra such as Bhagavati Pitambara Baglamukhi's. If only that is taken in a proper kramagat Shakta diksha, and after it four lakh is done — one lakh gives one prasaran, but four lakh is held to be the mool prasaran, at minimum a fourfold — and it is done traditionally, then by the effect of that one ekakshari mantra a great many works and prayogas can be performed, and the prayoga of several mantras can be accomplished from it.
In how many amnayas are Baglamukhi and the Mahavidyas worshipped?
He says Bhagavati Baglamukhi too is worshipped in the six amnayas in different forms. It is not that she is in four amnayas or in only one — her presence is in all the amnayas. The ten Mahavidyas belong to all the amnayas. The deeper a person goes into this, the more he will come to know.
Having already read of Baglamukhi's rakar, lakar and trayakshari, the bhav is divided before the guru speaks
He says: guru ji will tell you to do japa of the ekakshari. But you have already read and heard and known that in Baglamukhi Maai it is not in rakar; that if the la and ra one is taken the mantra becomes trayakshari, and that even if it is done in the ekakshari it becomes fierce. And guru ji did not give that one. So you are indeed doing japa of the ekakshari, but your bhav is not in that mantra at all — your bhav has gone somewhere else. This, he says, is what happens from obtaining these things without authorisation.
Why are the forms of the deities themselves kept secret?
For this very reason, he says, the swaroops of the devis and devatas are also kept gupt. When the dhyana of Bhagavati Pitambara, the Brahmastra Vidya Baglamukhi, is being done in her two-armed form — who is the devi's vahana in that two-armed form, what is her asana, what will the form of her Bhairav be at that time?
The four and eight Bhairavs, the sixty-four yoginis and the patala all have to be specified
He continues: the four forms of the Bhairav of the veeras that will run with her — which one will that be? The eight Bhairavs will be the same eight, but in what manner will their mantra be? Along with them the sixty-four yoginis will be there — what will their form be? If pujan is to be done in a patala, which patala will one go into, will one go into the avrit vritta, which will one go into? These, he says, your guru can tell you very correctly if you do it after being initiated.
Are the multi-armed forms of Pitambara available in books?
He says that the two-armed, four-armed and eight-armed forms of Bhagavati Pitambara, and how the kramagat mantra will proceed in them, you will at least even now not find in the granthas. It is possible someone new may print it — so many are being printed daily that people may print it. But however much anyone may do, until a traditional guru expounds the matter and tells you, knowing the secret of those forms and building samarpan remain two separate subjects.
Why do sadhaks keep being drawn to whichever form is in fashion?
He says there is attraction in every form: whichever form of Bhagavati you come to know about, the attraction toward it will increase. At one time people were drawn to Bhagavati Pitambara, and still are; but now, he says, the one whose podcast has gone viral is a sadhak of Bhagavati Tara, and so people are now being drawn toward Tara Maai. This thing within you, he says, at least keep it limited. Be devoted to your own aradhya.
The Datiya wale Swami ji material holds a library of such gopaniya granthas
He says that in the whole brihad subject of the Datiya wale Swami ji, many such gupt subjects are given — his complete personal account, what his name is, who his guru is, all of it is told there, and in it there is material about all these subjects. And he says a library is perhaps also about to open there, in which his gopaniya granthas will be kept. Many sadhaks in the Datiya region watch the videos, and they may well uncover those things themselves, so more information will reach you.
The satvik khappar vidhi of Baglamukhi is not given on the channel; it must be asked of one's own guru.
Asked what the satvik khappar of Baglamukhi is like, he says that he cannot tell every single thing. Those things which can be told in the manner they can be told have certainly been given on the channel. But the vidhi of filling a khappar, and that of Bhagavati Bagla at that, he cannot give. For this you should ask your own guru.
Should an ordinary sadhak recite the Bagla Hridaya mantra?
Asked by a questioner who recites the Hridaya mantra of Baglamukhi and wants to give a satvik khappar at the end of the recitation, and who asks any initiated sadhak to tell him, the speaker answers sharply: when you know it is Bagla Hridaya, then ordinary sadhaks should not recite it at all. If you are an initiated sadhak, your guru will certainly have told you the vidhi of filling the khappar. Do not attempt to take things of this kind from another initiated sadhak.
Does the khappar change with the beej one is initiated in?
He tells the questioner that the thirty-six syllables of Bhagavati Bagla, which people call the beej mantra or the mool mantra — if one proceeds even according to that, and if you study the tantra granthas, then according to the several beej mantras of Bhagavati Bagla that are current, the khappars change as well. Which beej were you initiated with? Whether Hreem, or Hleem, or Hreeng — the khappar will change accordingly; and if you were initiated in Hreem and the khappar vidhi of Hreeng is given to you from here, he says bluntly, there will be a bamboo in your backside, boy.
Is there a simple vidhan for the Bagla mandal pujan?
A simple vidhan will not be possible, he answers. In a mandal pujan a simple vidhan will not be possible from anywhere — understand that. It will remain only an extensive and large vidhan, and it will have to be understood.
Asked what they have done, people now start straight at Baglamukhi or Pratyangira
Nowadays, he says, if we ask which sadhana you have done, the first thing that comes is that they have already done the sadhana of Bhagavati Baglamukhi, or that they have already done Pratyangira sadhana. They begin such great sadhanas straight away — and it is from exactly here, he says, that the difficulties also arise.
What is a tamasik sadhana?
A tamasik sadhana means one in which we use maans, madira and so on, he answers. As with the sadhana of Bhairav ji, or in the sadhana of Bhagavati Bagla, where the ahuti is made with madya, that is with madira. There are very many shamshanik sadhanas in which havan is done with the liver, with maans, with all these things. That becomes a sadhana of tamasik nature. As for tamasik bhog, he says, if you go over to the Bengali side then there even Lakshmi ji is given a bhog of fish.
Why must the kul shakti be checked before an ugra sadhana?
Because, he says, when people in the house have seated a bhoot-pret and worship it as their kul devata, and after that you go to do a Mahavidya sadhana, then the Mahavidya will bind you, will she not — and there will be trouble. So before any Mahavidya sadhana, any astra mantra sadhana, any ugra mantra sadhana, and especially anything connected with any Mahashakti or shakti, or if you are going to do a sadhana of a yogini, yakshini or Bhairavi, first look at your kul shakti, brother — who the shakti of the kul is. Otherwise your living will be made hell: if a bhoot, pret, pishach or Brahm is seated and worshipped as the kul shakti and you go to do a Mahavidya Baglamukhi sadhana, then that very Brahm will thrash you and will not let you do the sadhana either — and then you will say that you did Baglamukhi sadhana and harm came to you.
What if a Baglamukhi mantra is used against a Saptashati sadhak?
Asked what would happen if a Baglamukhi mantra were used against a sadhak of the Durga Saptashati, he asks why such a thing has to be done. Whoever is right, it will be right with him; whoever is wrong, it will be wrong with him.
A younger brother answers his elder brother's abhichaar with a Bagla Pratyangira prayoga done without guru or knowledge
He takes two real brothers of one family, elder and younger. The elder has performed abhichaar on the younger, and the younger now uses Baglamukhi, the Bagla Pratyangira, without any guru and without any knowledge — not lighting a lamp and reciting once in Bhagavati's shelter, but sitting down to 1100, 1100, 1100 paths because he has read that the enemy is destroyed by so many.
Which devi should be propitiated for entering politics?
Asked which devi should be propitiated for going into politics, the speaker answers: do it of Bhagavati Baglamukhi. You may do it of anyone at all, he adds, since all devis are all-capable, but chiefly do it of Bhagavati Bagla.
Is a dashansh havan and tarpan needed after 1100 paths of a 108-name stotra?
Yes, absolutely do it, the speaker answers — for politics, do it; it will be better if you do. Giving ahutis is necessary; do tarpan, marjan and all of it. And when the questioner puts it as 108 ahutis for each name, the speaker says he has understood it entirely rightly.
Is there benefit in merely watching or hearing havan and anushthan videos?
Closing the session, the speaker asks listeners to view all the videos on the channel of the havans and anushthans being performed — whether of Bhagavati Baglamukhi, of Bhagavati Pratyangira, or of Bhagavan Narsingh. A great deal of negativity is removed even by watching, he says; and he will soon put up videos such that those who cannot do the paath themselves can take very great benefit merely by listening to them.
Why might a sankalpa of Baglamukhi satnaam fail to complete?
Asked by VK 1209 why the sankalpa of Maa Baglamukhi's satnaam has twice not been completed, the speaker says there can be two causes behind it. The first is that there may be some Mannat of yours which you are not fulfilling — some matter of a god or goddess which you have forgotten; fulfil it and the Sankalpa too will be completed. The second is which antar-Dasha is running according to your birth kundali: especially if Shani Bhagavan's is running, you will progress very slowly in the field of sadhana.
How can Baglamukhi satnaam help against repeated shamshanik tantra by enemies?
Harish ji asks how, when enemies repeatedly do tantra and it is a matter of the shamshan, this can be set right with the help of Maa Baglamukhi's satnaam. First complete the satnaam sadhana once, the speaker says. Then, using the havan vidhi on Apamarg wood that was told in the previous day's live, if you begin offering ahuti of Bhagavati Bagla's 108 names with the sankalpa that shamshanik tantra, the vichar karma and Kritya prayoga be destroyed and we be protected, then that work will be accomplished.
How can the Bagla Ashtottara Shatanama be made more effective?
The vidhan for it is already on the channel, the speaker says, and if you have gained the practice of it, then do it by the chakra vidhi. The video put up today also describes this subject.
What does it actually mean to say a diksha was received?
The speaker tells a questioner that his own account contradicts itself. He asks how the kuldevi gave the diksha — by appearing before him, in a dream, or by possessing someone's head. First learn clearly what diksha means, he says, and then say that diksha was given: merely saying it is not diksha. Even when a svapna diksha does happen, the upadesh of that mantra has to be received; only if the mantra carries upadesh is that diksha complete. When a guru gives that diksha he makes clear the whole vidhi of the mantra including its pronunciation, its mahatmya, and, if it is keelit, how it will be made nishkeelit.
Can one simply do lakhs of japa of the Baglamukhi mantra?
Baglamukhi is a Mahavidya, the speaker says, and if you have done the japa of a Mahavidya's mantra then you have taken its diksha — which diksha did you receive, the thirty-six syllable one directly, or a kramagat diksha? That matter is very different. Merely saying we have done several lakh japa does not make it so; you cannot compress Baglamukhi into one sentence. She is not one whose mantra can be seen somewhere, or obtained, or heard of from someone's experience, and then simply japa'd in lakhs.
Knowledge needed before japping a Pitambara mantra without diksha
The speaker says Diksha brings daksata, and that daksata comes in the things that are kriyatmak. So anyone who japs any mantra of Bhagavati Pitambara without diksha must first of all have its pronunciation correct. He adds that even a single Ekakshari mantra of Pitambara raises a separate question: whether it is to be japped in the makar form or the gakar form, how far that is proper for the person, and in which krama one intends to travel. These things, he says, one must know.
Worship of a guru-swarup when diksha is not available
Asked what can be done without Diksha, especially in the sadhana of Bhagavati Pitambara, the speaker says the very first thing is this: if a person does not wish to take diksha, or their diksha is not happening, or for any reason it is not being obtained, they should first do the puja of a guru-swarup. For what a guru-swarup means he points to his earlier video titled "Aao mitra lantern lekar guru khojte hain", which he says makes clear how a Guru is to be searched for and who one should want as guru.
A mahapurush of one's own region worshipped as guru before the 36-akshari
The speaker says that whatever the reason a person wants to jap the 36-akshari mantra of Bhagavati Pitambara, even having been moved by someone's video about its effect on an enemy or vichar trouble that is also in their own life, they should first do the sadhana of a worthy mahapurush of their own region who is worshipped in the form of a Guru. For Bengal he names Ramakrishna Paramhans and Maa Sarada; for going further into the tantra field without a worthy guru, Bama Khepa, whose name-japa alone is enough. He says "Jai Guru Jai Tara", which everyone in Bengal says, can itself be carried as the mantra; a mantra need not come from a mouth, one carries their kripa.
What an uninitiated person may do of Pitambara: stotras yes, mool and beej mantras wait
The speaker says that once the three arambhik sadhanas are done, one may recite the stotras of Bhagavati Pitambara. The mool mantra, the beej mantra and the like should be done only after being initiated, or else, after these arambhik sadhanas, only up to a fixed period of time; a Savalakh anushthan of them is not to be done, since for that one must be initiated in some parampara. The common preliminary things, the stotras, may be recited: the shatnam, the Sahasranama and so on of Pitambara, taken up as an anushthan. Without Diksha, he says, do first, in order, the sadhana of Dattatreya, of Ganpati ji and of Bhairav ji, and then take up the Rudrayamala's hundred-and-eight name stotra.
The Rudrayamala hundred-and-eight name stotra of Pitambara
The speaker says the 108-name stotra of Bhagavati Pitambara described in the Rudrayamala is filled with supreme divinity. Whatever a person wants from Pitambara, that she destroy their enemies utterly, that vichar and the like be fully destroyed, or that their attraction increase in an assembly so that people are drawn to them, this shatnam stotra is, in a manner of speaking, capable of accomplishing all of it. So one should do its anushthan; and without Diksha, he says, its path can absolutely be done.
Sankalp of 3600 paths of the Pitambara shatnam stotra
After the preliminary sadhanas, the speaker says, take a sankalp of 3600 paths of the Rudrayamala shatnam stotra of Bhagavati Pitambara, starting from any Tuesday, Thursday or Saturday. Take it either for 36 days or, if one does not want to do that much, a sankalp of 11 days. With the sankalp of 100 paths daily, one should recite the stotra every day.
Hour of recitation of the Pitambara shatnam stotra by purpose
Asked when the shatnam stotra of Bhagavati Pitambara is to be recited, the speaker says it is done in the night hours, as described from the Rudrayamala Tantra. But any Prayoga connected with Lakshmi is done only in the morning and evening. Night is for the destruction of enemies, of tantra and vichar-ghat, and of another's Kritya prayoga. For obtaining Lakshmi and freedom from debt, evening or the early hours of the morning are best; night is possible, but morning or Sandhya is far better.
Repeating sankalps of the Pitambara shatnam stotra over years
For one whose faith rests only in Pitambara and who has not obtained Diksha, the speaker says to take the Rudrayamala shatnam stotra and its vidhi-vidhan into one's life: 100 paths daily, in sankalps of 36 days with a rest between, or if not 36 then 21, 11 or 7 days, resting two or three days and starting again, taking a sankalp of 1100 each time. As one, two, three years pass, he says, one will receive such kripa of Bhagavati and such worthy, capable gurus as one would not believe; when worthiness comes within a person, divine siddh gurus come and take them far. If one is not initiated, he says, it does not matter; following these vidhi-vidhans one should go forward.
What does using the Bagla Pratyangira on Shiva amount to?
Everyone nowadays knows the Bagla Pratyangira, he says. In that mantra it has been said to bind and to strike — so using it means telling Shiva ji, having bound and beaten him: brother, it is like this, you agree to my word, a mistake has been made by me in the japa of your mantra; if you do not agree we will bind you, we will make you jambhit, we will make you mohit, we will drain you. Is that proper?
Which puja should be started for a government-related problem?
Reading the question as being about a government problem, the speaker tells Heerawa Patel ji that if there is any trouble connected with the rajkiya tantra — that is, any government difficulty — then at that time you should take the refuge of Bhagavati Baglamukhi. A playlist has been made on the initial subjects connected with Baglamukhi, and after seeing it you may do the sadhana in Gupt Navratri.
How is the Baglamukhi sadhana to be done without deeksha?
You should do panchopachar, dashopachar or shodashopachar pujan daily, he says. The easiest way to perform pujan in sixteen ways is to gather the objects together and keep them in sixteen separate vessels, and after that first of all do their puja. After performing the shodashopachar pujan, the best thing will be to do archan — that is, to perform her archan with 1108 names using flowers mixed with haldi.
What sankalpa and closing rites go with that Baglamukhi anushthan?
You are not initiated — no difficulty at all, he says; do this much, and keep only one sankalpa. Whatever your sankalpa is — the destruction of an enemy's intent, the obtaining of wealth, release from debt — take that sankalpa and perform her archan with 1108 names for the whole Navratri, nine days. And on the day of Dashami you should perform the havan; you may also do it on Navami, but if possible do the havan on Dashami, which will be best. After that, feed at least one kanya as well, or donate for the sake of one kanya all the materials at a temple — shringar, sweets, flowers, fruit, everything.
Can the Baglamukhi havan done at Datia be performed for the destruction of mlechchhas?
Asked whether, if the havan of Ma Baglamukhi that took place at Datia were performed for the protection of dharma and for the destruction of mlechchhas, a chamatkar could occur, he answers: why can it not? It absolutely can. It can happen even in the present time.
From which day should an anushthan of 11,000 of the Pitambara satnam be begun?
Begin from a Thursday of the Shukla Paksha, he says; or begin from a Tuesday; or begin from the Ashtami or Chaturdashi tithi of the Shukla Paksha; or begin when there is the Guru Pushya or Ravi Pushya nakshatra.
Signs that a Pitambara sadhana has backfired
The speaker reads out the case he is treating: after taking up the sadhana of Bhagavati Pitambara, quarrel and strife grew in the family; during the anushthan and after it new enemies kept appearing and old enemies became fiercer; troubles of many kinds began at work; and a person who used to be calm and gentle became extremely Ugra. In one sentence, he says, life was good before the sadhana and bad after it. Why this happens and what to do about it is the subject he says he will treat.
Chief cause of trouble after Pitambara sadhana: starting with Bagla Pratyangira and no prior practice
The speaker says every sadhana is begun for some purpose, and the decision to do Pitambara sadhana is always taken after hearing someone else's experience, in an excess of enthusiasm. Of a hundred people who report trouble, he says some eighty-five began with the Bagla Mahapratyangira sadhana as their very first practice, reciting her Kavach in anushthans of 1100, 3600 and up to 11000, with no earlier practice at all beyond an occasional Hanuman Chalisa on a Saturday, having picked the sadhana off YouTube or the internet. The first and most particular cause of the trouble, he says, is exactly this: they never did LKG and UKG and sat down straight away with the tenth-class syllabus.
Niyams of Pitambara sadhana that get skipped
The speaker asks whether the other niti-niyams of Pitambara sadhana were kept at all: yellow cloth is said to be necessary (not green or bhagwa, which is why she is named Pitambara), so does the sadhak wear a pitambari dhoti and know how to tie its lang; is the asana yellow; was Bhagavati ever worshipped with haridra-samskarit materials, with her Sahasranama, her shatnam or her 108 namavali before even a photo; was she ever given abhishek, and was her Bhairav, Bhagwan Shiva, ever given abhishek. He also asks whether the sadhanatmak side was looked at first: the Tithi, the Nakshatra, how and what is to be done and when it is not to be done. If none of this was done, he says, that is the root cause of the trouble, though other causes may also exist.
Practice may be upgraded with desha, kaal and paristhiti, but the mool cannot be dropped
The speaker says at least go for the basic things, and only then go beyond the limit. Things do change according to desha, kaal and paristhiti; they get upgraded and should be upgraded. But even so, what is basic and mool cannot be dropped, because it gives effect in that same measure, and it must be honoured accordingly. Only after seeing and knowing the beginning things and doing the arambhik sadhanas should one ever do the sadhana of Bhagavati Pitambara.
Tarpan of Bhagavati Pitambara to make an ugra shakti saumya
If everything preparatory was done and trouble still grows while the sadhana is repeated, the speaker says the first thing is the sahasrarchan of Bhagavati Pitambara and her Tarpana, and the tarpan of her Yantra: when a shakti begins to turn Ugra, she is made shant and saumya by tarpan. He gives only a small general outline and says one's guru will tell the rest: raw milk of a single-coloured cow if one can be found, with haridra and Kesar mixed in, done in one's own janma Nakshatra (any paksha, any time), before a picture of Bhagavati that will not spoil when wet; for a 108-name tarpan, 108 Bilva patra are dipped in the milk one by one, lifted with a little milk still on them, and offered with one name of Bhagavati and "tarpayami namah" each. By this her ugrata is quietened, the sadhak's Aura that could not receive her energy turns saumya, and whatever the underlying cause, mantra dosha, devi dosha, a Shraap, Pitru Dosha or other doshas, the japa one is doing becomes auspicious in its fruit.
Must the dev shakti and the devi shakti both be worshipped in a japa?
He says it is simply not possible to leave the Bhairavs out. As when we are doing japa of Mahamrityunjay, it is said again and again that the pujan of both the dev shakti and the devi shakti must occur. If Mahamrityunjay is being done sava lakh, then, as the transcript has it, we will have to do 1250000 of the mantra of Bhagavati Amriteshwari — her dashansh japa; and if we are doing sava lakh japa of a form of Bhagavati such as Bhagavati Pitambara, then 12500, that is the dashansh japa, of Mahamrityunjay will have to be done.
Who are the Bhairavs of Kali, Amriteshwari and Baglamukhi?
Besides that, of Kali ji we know that Mahakal is her Bhairav, and when we offer pushpanjali and the rest we also pronounce mantras such as "Mahakal Bhairav sahit". Of Bhagavati Amriteshwari, or Bhagavati Baglamukhi — who is also called Bhagavati Sumukhi — the Bhairav is Mahamrityunjay Amriteshwar Mahadev, which is what he was speaking of for the dashansh tarpan, marjan and japa.
Is a new Deeksha needed to take up another mantra of the same power?
If you are already initiated and have performed the Purashcharan and obtained the mantra's Siddhi, you do not need to take Deeksha anywhere again. Take some other mantra of the same power, or its Anga Vidyas — with Pashupatinath there are many, Khadgaravan and others — perform their Purashcharan, and use them in a Shiva temple.
Nightly Baglamukhi sabar havan of sarson, guggul and kali mirch on apamarg wood against abhichar
The third task, for the night, was against the Abhichara itself: mix sarson, Guggul and kali mirch and do Havan on Apamarg wood with Bhagavati Baglamukhi's Sabar Mantra, 108 times daily. The speaker says the samagri is prepared and kept ready; in the evening or as night falls, first 10–11 opening Ahutis go in the name of Guru, Ganpati, Bhagavati and the kul's devi-devtas, then one mala — 108 ahutis — is offered while reciting the Aghor sabar of Baglamukhi. When the whole samagri begins to burn it is carried round the house and set down near the main door. This was the one part of the routine that was never allowed to lapse.
Bulk abhimantrit havan samagri so the daily Baglamukhi ahuti never lapses
The speaker says he also told the family that in a Parva Kala they should take about a kilo of Guggul and two or three kilos of yellow sarson and kali mirch — the Apamarg wood kept separate — put it in a large new vessel in which no food has been eaten, and do five malas of the Aghor Baglamukhi Sabar Mantra over it; it takes two or three hours and the whole stock becomes abhimantrit. Then, whenever the members who did the sadhana were away, anyone in the house could simply offer five or eleven Ahutis from it and show the smoke round the house — the niyam must not break. Feeding the cow, dog, crow and ants and lighting the lamp at the Shiva temple anyone could do; the path and puja only the two or three regulars could, so the rest did this much in their absence.
Resolution of a family abhichar case and the speaker's test of a real result
The speaker says that as the family kept at it all together, the devatas' Kripa came, the disturbed intellect calmed and the Uchchatan was gradually cut. After a year the way opened for Tripindi Shraddha, Narayana Bali and a Bhagwat, and the whole matter cleared — about two years in all. His lesson: keep faith, do not let go, keep hold and walk on; self-confidence will form, deva-kripa will begin, and that same power will then handle your whole matter. But the final blow on the enemies is the main thing: he only shares an experience once the enemy has been struck, because the one raising the havoc must be punished. Here Bhagavati Pitambara and the kul's own pitrs turned every trouble onto the perpetrators — who were members of the same family — and a death and a partition followed in their house.
Lesson of the Baglamukhi case: Mai never lets her devotee's head bow
The speaker says the sadhaks who stayed in his contact and did all this are now flourishing: Bhagavati showed them, they will never leave Mai's feet for life, she gave them strength and capability, got their own sadhana done, and gave the enemy fitting punishment — who left rubbing his nose, holding his ears, having sworn never to repeat the offence. That enemy used to boast that no tantrik could do anything to him; he had the strength of money and of tantra vidya he had learnt, and a whole group of tantriks. While it falls on oneself one thinks one will manage; when it falls on the children one has to catch feet. His purpose in telling it: see how the result came — forgiveness had to be begged; Mai never lets her devotee's head bow, she keeps his honour; what is needed in you is faith, Shraddha and samarpan. Keep at it, never leave Bhagavati's seva; when Jagadamba wills and your karma has made you worthy, what you want will happen according to her, and that will be right.
Baglamukhi grants stambhana — the power to immobilize an enemy or a negative force, outer or inner.
Baglamukhi grants the boon of stambhana — immobilization or paralysis of an enemy or negative force, external or internal — and her widely used mantra is said to be powerful enough that, per texts, advanced siddha upasakas could even halt natural processes when needed.
Which tantric deities are popularly associated with which practical outcomes?
Popular understanding links worship of Bhairava (an angry form of Shiva) with removing obstacles or enemies, worship of Baglamukhi with success in legal disputes and conflicts, and upasana of Pratyangira (a ferocious form of Kali) with protection against abhicara/black magic.
Should the Baglamukhi mantra be handed around freely?
Among the Mahavidyas, he says, Bhagavati Baglamukhi's form is the most current today, because it is said she will kill the enemy and finish him off. The mantra is distributed like roasted grain — everyone knows the sarva dushta line, but will not know its viniyoga, nor the nyasa, nor the difference between the aksharas, nor which beej goes in it, nor in which amnaya Bhagavati is worshipped, nor where she is two-armed, four-armed or eight-armed.
Bhagavan takes the shelter of Bhagavati Pitambara precisely because that form is the shakti of stambhan
That form of the Mother, he says, is Bhagavati Pitambara — and it is for exactly this purpose that Bhagavan takes the shelter of that form.
Which two forms are chief for restraining disturbances entering the earth's field?
When you go further in and find out properly, he says, you will see that for restraining whatever disturbances come from outside into the earth's abhamandal, two forms are chief: that of Bhagavan Brihaspati Dev, and along with it the form of Bhagavati — Bhagavati Pitambara. There are other forms too; Bhagavati Tara is also there, and the form of Brihaspati that goes with Tara is different from the one that goes with Pitambara.
The Kalika Purana makes clear how Varaha, Sharabha, Bhagavati Janaki and Shri Krishna are all connected with the Kamakhya kshetra
If you wish to know it better, he says, do yourself a kindness and study the Kalika Purana once; it will all become clear how Varaha, Sharabha, Bhagavati Janaki and Shri Krishna are all connected with the Kamakhya kshetra. And this is only speech — everything will be known when Bhagavati shows grace and your diksha takes place in a proper kula. Then, when you go to make some mantra siddha, especially one of your own kula parampara, it will be known; as when you read about Bhagavati Baglamukhi and find that several of her mantras have Rishi Narada.
Why should ugra pujan not be done at home in certain households?
As he often says, if the household deities include some brahma who is worshipped, or some deity of the bhoot-pret yoni who has come to be worshipped and whom you worship in a deva form, then the pujan of Baglamukhi Mai, the pujan of Sarveshwar, the ugra pujan of Batuk Bhairav ji, the pujan of Mahabhairav ji and the japa of Hanuman ji's Badvanal will all cause them distress. So do not do that thing at home, if that is the case — there is a method by which they are not distressed, but at least go to a Shiva temple and do it. Keep it to five malas, he says, and it will be of great use.
What does six months of Bhairav or Baglamukhi anushthan produce in a sadhak?
Suppose someone performed the anushthan of Bhagavati Bagla's satnaam many times, and of Bhairav ji many times, for six months. Within those six months his sorrow and pain may not end and the suffering of his life may not finish, yet such ojasvita will come into him that people will be charmed simply by hearing him speak, and his whole personality will develop. That, the speaker says, is the effect of sadhana — the devatva arising within him by Bhagavati's grace.
Can Neelkanth Bhairav be worshipped like Batuk Bhairav?
For Neelkanth Bhairav the vidhan is to take diksha and do it with the full vidhi vidhan, the speaker says, whereas Batuk Bhairav's puja can ordinarily be done by everyone — and both are Bhairavs. He gives an example: for Bhagavati Baglamukhi, Mahamrityunjay is worshipped in the Bhairav swaroop, Batuk Bhairav is also worshipped, and Swarnakarshan Bhairav is there too in her anga vidya. In the same way, here there is Neelkanth Mahadev, Neelkanth Bhairav, and Batuk Bhairav also.
Is there a dosha in worshipping Shiv ji instead of a Devi's designated Bhairav?
The puja will simply become incomplete, the speaker answers. Shiv ji is indeed there in the Bhairav swaroop, but if you want special grace and are performing puja by their special vidhi, then it becomes necessary. The swaroop exists precisely so that his special pujan may take place. So whichever swaroop you are worshipping — if you are worshipping Bhagavati Baglamukhi or doing some aradhana of hers — do at the very least the Batuk Bhairav along with it.
Those to whom Bhagavati has given the capacity to arrange a mahayajna are not being given the sadbuddhi to do so.
Why can it not be arranged, the speaker retorts — those to whom Bhagavati has given the capacity to arrange it are not receiving the sadbuddhi to do so. Those who have been given the means have not been given the good sense. He contrasts this with what was done with the means he was given: on the 6th and 7th of November a two-day Navchandi yajna for gau raksha, on account of the epidemic named Lumpy spreading among the cows, with Navchandi yag and havan by eleven Brahmans, savamani feeding of the gau mata, and feeding of Brahmans and sadhus as far as was possible.
What sadhana is prescribed against a tormenting senior?
Do not be anxious, the speaker says. If you find an alternative — something else besides the job, or another job — then switch, taking your decision according to your household circumstances. If there is no way, then bear it and carry on. And along with it take into your life these two things: the anushthan of the Kamakhya Kavach with the sankalp, and the Bhairav Hriday. Both are given on the channel and will take at most five minutes; make them siddh once by an anushthan and then use them daily. Failing that, the Aghor Baglamukhi Sabar mantra has also been given, and can be used when the difficulty is very great.
Worshipping Pitambara's ugra form with the 36-akshari, the office boss becomes the target
Suppose we work in some office and our boss abuses us and speaks wrongly — this happens normally. And suppose we are worshipping the ugra form of Bhagavati Pitambara, doing the japa of the 36-akshari daily. Now the 36-akshari japa is done in Veer bhav; we are doing the japa in Veer bhav, so whenever we think about the enemy, who will appear there as the enemy? There the enemy will appear as that boss who spoke wrongly to us. The whole energy will become centred upon him.
Should a tulsi kanthi mala be removed by one worshipping Bhagavati?
Now those who are doing Bhagavati's worship are being told to have the tulsi kanthi mala they have taken removed, the speaker notes. He says he simply cannot comment on such subjects, because everyone has his own mati, gati, buddhi and his own kula krama — it may be that it is their kula krama. But according to him, all this cannot be had done without diksha. And the Narayan who bears this shakti, Pitambara — so far as it seems to him, the greatest and most capable siddha sadhak who bears Pitambara is Bhagavan Narayan himself; he bears her always, she is dear to him, and her energy is controlled by him, so there should be no dosha in it. In the Satnam at the least there is none at all. Yes, if one does his tantrokta mantras and such particular subjects, then.
Remedy the speaker prescribed for the putla kriya: a 36-day Baglamukhi anushthan with the Bhairav mool mantra
Since the family already worshipped Bhagavati Durga and also Bhagavati Bagla regularly, the speaker told them to take up a 36-day Baglamukhi mahanushthan with a sankalp that had to state in full "परमंत्र परयंत्र परतंत्र शदनार्थे मम परिवारस्य सर्व शत्रु कृत्य प्रयोग इत्यादि विनाशार्थे" (as the transcript has it), followed by the sadhana being undertaken. Alongside it they were to do the prayog vidhan of the Bhairav mool mantra — the Mahabhairav mantra he has published for Bhairav Ashtami — which they had already accomplished earlier; he says every householder should have that mantra done, for its very special effect in protecting one's family. Within three to four days the mother's health began to improve, by day ten or eleven everything was under control, and the sadhak still completed the full 36-day sankalp.
Why the Baglamukhi anushthan struck both perpetrators with vak stambhan
The speaker says the matter did not end with the family's recovery: both the man who entered the house and the one who had it done lost their speech — their throats swelled, a nerve was pressed and the vocal cords inflamed — exactly as Bhagavati Bagla's dhyan describes her seizing the enemy's tongue with the left hand and striking with the mudgar in the right. He explains why: as the family did their daily bali vidhan to cut the kriya, the tantrik would learn of it and counter with his own vidya — Bhagatwal things, as far as he knows Jwalapanthi practices of the kind connected with the great masan people call "Badshah", whose name he will not take — used negatively; however great such a thing is, it is negative and wrongly used, and as he kept reversing the kriya, Bhagavati controlled matters on this side while his own tongue would not move. The identical affliction of both men later confirmed that the "friend" the office colleague had recommended was the tantrik himself.
Duty to release a surrendered enemy: upsanhar by tarpan and abhishek
The speaker says the sadhak had done every vidhi-vidhan in full — patala kriyas, with tarpan and the other rites on the yantra — so the whole tantra was destroyed root and branch, Bhagavati gave the punishment, and the other side knew where it came from; their condition worsened daily and they had no counter. Their only options were refuge with their own guru or coming to the family directly, and though it is very rare for anyone to admit a fault, Jagadamba turned their minds so both confessed and begged to be set right as their households tottered. Protecting one who surrenders, he says, is the duty of every sadhak when a prayog has been done on someone — and Bhagavati very rarely lets a punished wrongdoer come and surrender, perhaps to one sadhak in thousands. So through the upsanhar vidhi — tarpan and other rites, abhishek and so on — Bhagavati's ugrata was pacified, Bhairav ji's side likewise by its own vidhi-vidhan, and in about a week the two men's trouble lifted; they vowed never to do such things again.
Case background: a farmer's grain-store land seized by a dabang village family, with no court, money or force to fight back
The speaker says that hearing someone's real sadhana experience makes one's faith in that devata and mantra firm, and shares the case of a friend from his sadhak circle, a farmer from the Rajasthan side. The dabang family of his village, owning the adjoining land, had fenced off and seized the plot outside his house where the grain store stood, just when the grain was finished and the new crop was to come. The family was ordinary: no money for court, no bodily strength, no numbers for a fight, and a court case would only make life in the village worse, with women and girls at home who could be harassed until the family broke mentally. He had already done the Ganesha Atharvashirsha sadhana the speaker had once written about for a land dispute, with no result.
Why the speaker advises Baglamukhi sadhana without diksha to ordinary people
The speaker says he advised the farmer to do the sadhana of Bhagavati Bagla even though he was not Diksha-initiated, following the method in his channel's video on doing Baglamukhi sadhana without diksha. He says that for most people in such a situation the biggest question is where to get diksha and how to do sadhana without it; gurus are not found, and when one is found he asks 18,000, 21,000 or 51,000 rupees of Dakshina for guru diksha, and then a separate diksha and separate dakshina is demanded for every mantra, which is not within everyone's means.
Preconditions before a beginner starts Baglamukhi sadhana: kuldevi seva first, Narayan japa, and checking the household shaktis
The speaker says the anushthan he gave the farmer was the stotra of the 108 names of Bhagavati Bagla described in the Rudrayamala Tantra, done with Sankalpa and full vidhi-vidhan. But because the man was new, he first had him look at the sthan of his Kuldevi and devata and begin their puja-seva, slowly and without hurry, and before Bagla he had him do some japa connected with Narayan, because he says he repeatedly forbids going straight into Baglamukhi sadhana. He also looked at what shaktis were in the house and what the Kula Parampara was, and only then decided the sadhana. He says everything is to be done with patience: one cannot message today, do it at once and expect a result the day after tomorrow; there is no fast track, and only step by step does it come right.
First round of the Bagla 108-names anushthan: the daily vidhan and an eleven-day sankalp
The speaker says the farmer sat four to five hours daily after a full day in the fields. At the sthan in his house he worshipped Bhagavati Durga herself, dressed in yellow cloth, took Sankalpa, offered Haldi water, ordinary yellow flowers and itra, made besan halwa daily as Bhog, lit a ghee Deepak with haldi mixed in, real ghee from his own cow, and a mustard-oil lamp in Bhairava ji's name, then did 108 paths of the stotra and a Havan of eleven Ahuti for each name. The first Sankalpa was for only eleven days, because the speaker says a long sadhana is not right for a beginner. After eleven days there was no particular effect, but the man's manobal grew; he said he did not know whether it would succeed but found great joy in doing it, and asked when he could begin again.
Second round of the Bagla 108-names anushthan: a thirty-six-day sankalp with kaner flowers and havan only at the end
The speaker says the second round was begun with a fresh Sankalpa on a Tuesday that fell on the Krishna Paksha Chaturdashi tithi, for thirty-six days. This time he told the farmer not to do daily Havan, since thirty-six days of havan would cost too much, but to do it once on the final day, and to do 108 paths daily. Flowers being easy to get in a village, he brought 108 yellow kaner flowers each day, smeared them with Haldi and gandh and offered them to Bhagavati with the path, sitting from about 6:30 or 7 in the evening till 10 at night, and said that however hard the day's work, no tiredness remained once he sat for puja. After the thirty-six days, three to four months in all, nothing at all had happened about the land, not one percent of result.
Persistence in sadhana: the devata yields to one not fixed on the fruit, and why one-day siddhi sadhanas fail
The speaker says that when results do not come people's manobal breaks, but where a person has gone into the sadhana, whose mind is not only on the fruit and who has surrendered to that divine, there even the devata gives in. He contrasts this with today's YouTube culture where everyone wants instant results: one-day Baglamukhi siddhi, one-day Bhairava siddhi, one-day apsara, one-day yakshini. Such people, he says, have been chasing this for years, watching one video then another, reading a magazine, doing one-day, two-day and four-day sadhanas, and nothing happens while time passes. The best lesson from the farmer, he says, is that he repeated one and the same thing again and again: no result, no problem, do it again.
Third round of the Bagla 108-names anushthan: done havanatmak with daily havan, Bhairav bali, bhog placement and beginning mudras
The speaker says that for the third round the farmer told him not to worry about money, since the cost was not much and he would budget for ten days at a time, and asked that this time the sadhana be done havanatmak, with Havan along with the path, and that the Bali vidhan also be given. So the speaker gave him the full vidhan of Bhairava bali and so on: how the bali is to be given, how the havan is to be done, and how and where the Bhog is to be placed. Because things were going better and the man's interest was growing, he says it was his duty to tell him more, so he also taught him a little of the beginning vidhan of Mudra and told him to go ahead. He does not give these vidhans in the talk.
How the punishment came: the enemy family's own cow injures all thirteen men, and the land is reclaimed
The speaker says that on the third day of the third sadhana, Bhagavati's grace moved. The dabang family, a big joint household with thirteen men, had a cow that strayed at night into another ordinary man's field and was hit with a lathi. Three or four of the family went to fight him; before they could surround him he grew angry, struck one with a lathi below the shoulder and broke his arm. As the other three moved to beat him, the family's own desi cow came loose from its peg, no one knows how, and threw and trampled all three, breaking arms and heads. When the rest of the thirteen came out to finish the fight, that one cow overpowered them all, and not one man of the thirteen was left without a broken arm or leg; all went to hospital, and, as the speaker says, whom would one file a case against, a cow? The farmer's family then took heart, tore out the encroachment and set their land right, saying let us see what they can do now.
How Baglamukhi pacifies enemies: fear, stambhan of the mind and collective vikshobh, without anyone having to die
The speaker says that after the cow incident a fear settled in the minds of the whole enemy family: even those only lightly hurt were struck in their self-respect and could not speak, and for some days fell completely silent. Jagdamba, he says, pacified them entirely, the medium merely being someone else; the farmer completed his third sadhana, and to this day those people fear such acts, their dabangai has nearly stopped and they think before speaking harshly. It is not necessary, he says, that an enemy lose his life; here she stopped the movement of their minds, planted a permanent fear so that their bones will shake whenever they see a cow, a phobia and a kind of mental depression, and this too is her grace: producing stambhan and vikshobh in the enemy. Because the farmer's Sankalpa was not about one person but collective, the whole group was shaken; the vidhan of a collective sankalp he says he will discuss another day. At last report, the enemies had gone completely quiet.
Baglamukhi controls prakriti itself, not only speech: the speaker's lesson from the cow case
The speaker says Bhagavati Bagla does not only stambhit a person's speech; it is said that by her shakti's grace a mountain can be set moving and a cloud can be halted, a pauper can become a king, the mute can speak and the very talkative can be made mute, and he says that is what was happening in the cow incident. He says a sadhak's life holds many events and experiences that are unbelievable, and an ordinary person will not accept such a thing until he sees it with his own eyes, but in the field of tantra, and especially of Mahavidya Bagla, she does exactly what an ordinary human cannot conceive. For a month and a half, two months, three months the farmer had no experience and not a leaf of his enemies stirred; an ordinary person would have given up, but when he took up the sadhana a third time and did it fully by vidhi-vidhan, Jagdamba who is present as prakriti controlled the matter. The message, he says, is that her control is in every place, and he hopes listeners will do their sadhana with more faith and firmness and never step back.
Why are yantras that combine many deities on one plate a foolish practice?
He attacks them. People say of a yantra that it is only circles and straight lines drawn. The fashion now, he says, is that ten or twelve yantras are set inside one yantra — ten Mahavidya yantras inside a Baglamukhi yantra, a big plate with each of the ten Mahavidyas drawn separately, hung in a room as a Sarva Badha Mukti Yantra. He calls this a great foolishness done for the sake of business.
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