Durga
Every question on the site tagged Durga, each answered from a timestamped source rather than a summary written from memory.
Related
One of the principal deities of Hinduism - The warrior Goddess.
252 notes from our sourcesNotes from our sources
Origin of Kaushiki and Kalika from Parvati's body
The speaker recounts what he says the Durga Saptashati describes in its seventh chapter. After Shumbha and Nishumbha expelled the devatas from swarga, the devatas went to the Himalaya and praised Bhagwati, invoking her by her old boon that she would appear whenever they called in calamity. Parvati was there for tapasya; at the devatas' stuti a devi emerged from her body. When she came out, Parvati's own form turned dark — that dark form settled on the Himalaya and became famous as the Kalka of the Himalaya, the great shakti Kalika. The one who emerged was fair, named Kaushiki; she is also regarded as the form of Mahasaraswati, and the Ashtabhuja form of Bhagwati on the Vindhya mountain is said to be, in part, this same Mahasaraswati. Kaushiki took shelter on the Himalaya itself, present there by plan for the slaying of Shumbha and Nishumbha.
The demons' demand for Kaushiki and her vow to marry only her conqueror
The speaker continues the Saptashati story: Shumbha and Nishumbha's messengers Chanda and Munda saw Kaushiki first and went to describe her beauty — such is the rakshasas' way, he says; first they expel the devatas, then, as the saying goes that when someone is to be made to suffer the Lord takes away his intellect first, Jagadamba takes their intellect, they are deluded and walk off to invite their own death. Chanda and Munda argued that since Varuna's gold-raining umbrella, Indra's Airavata and Yama's kaal-danda were already with the brothers, the world's finest woman should be theirs too. The messenger Sugriva was sent to flatter and threaten her into choosing one of the two conquerors as husband; Bhagwati proudly replied she had vowed that only whoever defeats her in battle would be her husband, and, threatened that Shumbha and Nishumbha would drag her by the hair with her pride in the dust, said she had made her commitment and could not change it.
How Chamunda emerged from Kaushiki's forehead and earned her name
The speaker says that when Chanda and Munda were sent next and came before Kaushiki, a devi emerged from her forehead — a body of nothing but bones, covered only by skin, thin and gaunt, huge, terribly fearsome, gnashing her teeth, tongue hanging from her mouth. She fell on Chanda and Munda's army at once and slew the danavas so fiercely that terror spread; she lifted whole chariots into her mouth and ate them, chewed elephants and horses outright, and the army was routed. When Chanda and Munda themselves came to fight, she bound them, cut off both heads and carried them, full of wrath, to Kaushiki: "accept the heads of these great beasts Chanda and Munda, and slay Shumbha and Nishumbha yourself." Pleased, Kaushiki told her that because she had slain Chanda and Munda, her name Chamunda would henceforth pervade and be famous everywhere — and that, he says, is the form worshipped in Sandhi Puja.
A saumya face under 6 inches, on a standing lion with its mouth closed, Shiva to her left
The idol should have a gentle, peaceful expression, stand no taller than about 5.5-6 inches, be mounted on a standing lion with a closed mouth, and be placed with Lord Shiva to the Goddess's left.
Which mantras are recommended for spiritually supporting the armed forces during a national security crisis?
Assertive mantras dedicated to Maa Chandika, Bhagavan Narasimha, and Baba Kalabhairava are described as the most effective spiritual support for the armed forces during war or conflict.
What is Chandika Kopa, and when does a mistake in worship invite it?
Chandika Kopa isn't invoked by innocent mistakes — it's invoked by persisting in a known error after correct knowledge was already available.
How can a devotee atone for past mistakes made in Durga Saptashati recitation?
Two steps: an archana ritual to the Goddess with a formal Sankalpa acknowledging past errors and seeking forgiveness, followed by taking refuge in Lord Shiva through an Abhishekam and the Rudrashtakam.
How Batuk Bhairav originated: the child who calmed Mahakali
The speaker tells that when Bhagwan Mahadeva once came under the feet of Bhagwati Mahakali, Mahamaya asked him for a sankalp and a vow that in future he would never again come under her feet — and for a means to control and balance her whenever, in her ugra state, she goes beyond her own control. The Skanda Purana and Devi Bhagavat, he says, describe how when Bhagwati took the Mahakali form to end the rakshasa Daruka and again became uncontrolled, Shiva took the Batuk form — a small child under eight years of age, Bal Bhairav — and called out "Maa, Maa"; hearing the word "Maa" from this child, she became calm. This is how Batuk Bhairava originated. Shiva himself thus stands near the Mother in the Batuk form, so wherever Bhagwati Durga or Mahakali is worshipped, Batuk Bhairav is certainly worshipped; his worship is mandatory, he is Shiva himself, and so his installation at home becomes mandatory.
Batuk Bhairav's worship is mandatory alongside any deity
The speaker says that whichever form of the Devi you follow, Batuk is certainly worshipped in it; in any Mandala Batuk has a place, and without him no puja is ever complete. Just as Ganesha's worship is mandatory, so is Batuk Bhairava's: without it neither Shiv pujan nor Durga pujan is ever complete, nor gives its full fruit. So give him a place — even as a small Supari, even mentally. A separate Bhog for him is only for the time of special pujan; there is no need for a full separate arrangement, but his ordinary seva-puja must certainly be done.
Avaran puja and amavasya temple visits make the deity reveal the real cause of hardship
The speaker says that if one has worshipped Bhagwati Durga or Bhagwati Kali for ten years and "this is not happening, that is not happening", no matter: learn the Aavaran Puja of her Yantra, satisfy every devi-devata, all their Ganas and all the Bhairavs, do their havan, do their mantra japa, and especially on Amavasya go to her temple and offer there. She will herself show you: perhaps some planetary influence is at work, and whatever falls under whose jurisdiction will be shown through your Ishta Devata. Some medium will form — the right person will meet you and say, for instance, that a mahadasha of the great planet Shani is running, so do japa of Shani Dev's mantras for so many days. Done: that planet's jurisdiction is fulfilled, you are out of all this, and you need not do very much at all.
A Mahishasura Mardini idol at home cannot be served by worshipping Durga alone
The speaker says that when the Mahishasura Mardini form is kept at home as a vigraha, the Devi's vahan Som Nandi, the great lion, is there with her in his fierce battlefield state, and so are two danavas, Mahisha and Mahishasura. Even counting the two as one, a negative energy is present that received the Devi's boon and attained sayujya with her — Jagadamba herself gave her word that "with me, you too will be worshipped". So if one worships only Durga, the puja gives no complete satisfaction and does not bear fruit; instead two kinds of shrap fall: one becomes the object of the Devi's anger, and the daitya's presence keeps widening the field of negative energy in the house. The Devi cannot help here either, he says, because this is not a matter of bhav or bhakti.
Saumya forms such as Ashtabhuja Durga are for home devotion
The speaker says that if what one wants to do is bhakti-bhav, one should install and worship the eight-armed Ashtabhuja Durga or the other forms of Jagadamba that are saumya (gentle), and do the puja vidhi with those. The Mahishasura Mardini form, by contrast, is a Tantra-led, kriya-led matter.
What does the Durga Saptashloki mantra 'Gyaninamapi Chetamsi' accomplish?
Performed with proper Viniyoga, Nyasa, and deity orientation, it grants the power of attraction over distant individuals, and can let Goddess Durga correct a corrupted or misaligned intellect toward righteousness.
Which Devi forms receive a yajnopavita offering in worship, and which don't?
The sixteen Matrikas, and within some kul traditions the Sapta Matrikas, are not offered a yajnopavita — they are worshipped in their matra (mother) svarup, not their prachand (fierce) svarup — whereas the sixty-four Yoginis, Bhagavati Durga, the nine Durgas and the ten Mahavidyas do receive one. The speaker contrasts this with the Gayatri Parivar's practice of putting the yajnopavita on women, which he considers a misreading of the actual basis of the practice.
Holi-day follow-up by deity after the Holika-night mantra offering
The speaker says that on the day after the Holika-night offering — on Holi itself, without fail — the mantra's own deity must be given its favourite flower or leaf with the mantra spoken over it nine times. For a Bhairava mantra, a Bilva leaf recited over nine times is offered to Bhairav along with his puja; for a Hanuman mantra, a Tulsi leaf recited over nine times is offered and puja given at a Hanuman temple; for a Durga mantra, a bilva leaf with the mantra is offered to her at home and her puja given at a temple, with shringar included. After this, he says, the mantra gives effect again whenever it is used in whatever way it was used before.
The Mahabhairav stotra is made siddha before it is used, in a Shiva, Kali or Durga temple
The speaker says that whenever this prayog is done it must first be made siddha, and only after siddhi should it be applied; in a dire situation it may be applied without that, but only with someone's guidance. Because the sadhak is already suffering from Abhichara, the siddhi vidhan should be done in a Shiva temple — best of all — or in a temple of Bhagavati Kali or Durga. It should not be made siddha at home; do that only if no temple or arrangement is possible where you are.
Durga Ashtottara Shatanam Stotra: what it is and what its recitation grants
Asked for one stotra, stuti or mantra path that a person short of time can use for daily Durga upasana so that every desire is fulfilled and moksha comes at the end, the speaker answers that the best, easiest and simplest vidhan is the Durga Ashtottara Shatanam Stotra — the glory of Bhagwati's 108 names, composed and described by Bhagwan Sadashiva in the Vishwasara Tantra. Sadashiv himself has said, he reports, that one who recites it obtains all four Purushartha — dharma, artha, kama, moksha — along with wealth, grain, sons, grandsons, elephants and horses; nothing in life remains unattainable, no work fails to be accomplished, and even kings come under one's control. When it is done as an anushthan, especially in Navratri, he says kumari puja must be done with it, and the mantra path afterwards brings many benefits.
Yantra of Durga's 108 names worn on the right arm: the tithi and nakshatra for making it
The speaker says a further vidhan of the stotra describes a Yantra of the 108 names that is made and worn, for which a specific tithi and nakshatra are given: when Amavasya falls on a Tuesday and the Moon that day is in Shatabhisha Nakshatra, the yantra is constructed then and worn on the right arm, and the wearer obtains every kind of wealth — worn while the path is done, or made siddh and then worn. According to the tantra granths this yantra is of three kinds, he says, but the vidhan is somewhat complex with many constructions to draw, so he withholds it for a later detailed discussion.
When to undertake the siddhi of the Durga 108 names: Navratri or Ashtami to Chaturdashi
The speaker says that making the stotra siddh in Navratri is very simple and gives its effect very quickly; in Navratri the anushthan is begun from Pratipada. If one goes to do it in any other month, he says, do the anushthan from the Ashtami to the Chaturdashi tithi of either the Shukla or the Krishna paksha.
Preparation for the Durga 108 names anushthan: preliminary puja, dress, direction and materials
Before the puja of Bhagwati Durga, the speaker says, first worship Guru, Ganesha and the Navagraha, then do the puja of Jagadamba as the vidhi and one's capacity allow, completing all the vidhans of Kalash sthapana if one is doing it. The sadhak wears red, faces east or north, sits on a red asana, and must apply a mark of rakt chandan on the forehead. Before Bhagwati he keeps at least 50 grams of tilak made of pure Ashtagandha or of kesar in a good box, and Haldi and Kumkum in separate vessels. Then the Sankalpa is taken and the path begun.
Daily recitation vidhi of the Durga 108 names in the anushthan
The speaker says 108 paths are done every day of Navratri. The opening of the stotra — Ishwar uvach, shatanam pravakshyami and so on — is left out, he says, and each path begins directly from the first name, Om Sati Sadhvi Bhavaprita, and runs to the 108th name, Savitri Pratyaksha Brahmavadini, at the 15th shloka; the phalashruti is read only with the 108th path. One keeps at least eleven red flowers: a flower is held in the hand, ten paths are done and it is offered to Bhagwati, and so on, with eight paths on the eleventh flower. Doing this after 9 PM is ati uttam, he says, because it is Navratri and the night has special importance; an Akhand Jyot keeps burning as long as the path goes on.
Nightly pomegranate bali in the Durga 108 names anushthan and the sign of its splitting
Every night of the nine days, the speaker says, the sadhak must give the Bali of one fresh pomegranate: it is set with flowers on a plate before Bhagwati, and when the path is complete the sadhak prays that Bhagwati accept the day's path and puja, accept the pomegranate offered as bali, bless and protect him, grant success in his sadhana, and make every use of her name-mantras for any good wish fully fruitful. If the pomegranate splits open by itself during or after the puja, he says, it has been fully accepted by Jagadamba and her Yoginis, and one should know that a devi shakti is fully present there with her whole gaze on the sadhak. The pomegranate is not to be eaten: leave it overnight and feed it to a cow in the morning.
Total of 1,100 paths in the Durga 108 names anushthan and the Ashtami cut-off before a Navami havan
The speaker says that if the Havan is done on Navami, the paths should be completed within the Ashtami tithi, and the havan done early on Navami morning after first doing the path that morning. The full count of paths must be at least 1,100: since 108 paths a day are counted as 100, eight days give only 800, so the remaining 300 paths are to be done on any tithi between Pratipada and Ashtami, at any time in the daytime or afternoon, so that the 1,100 are complete.
Havan of the Durga 108 names for male sadhaks: ghee with honey and guggul, eleven ahutis per name
The speaker says the samagri of this Havan needs special care because it is a Paushtik Karma — the stotra is being made siddh in its pushta form — so men give Ahuti with ghee, mixing honey and a little Guggul into it. The 108 names are written out separately as a Namavali for the havan only (the path itself uses the whole stotra): the first ahuti in the name of Sati, the second Sadhvi, the third Bhavaprita, and so on to 108. Because 1,100 paths were done, eleven ahutis go with each name, about 1,100 in all. At the start, he says, the ahutis of guru, Ganpati and Bhairav ji are all given first; these come afterwards, and then the purnahuti.
Composite havan samagri and the 108 ahutis with the Argala Stotra's first mantra
Before the Purnahuti, the speaker says, a havan samagri is prepared: at least half a kilo of fragrant dhoop wood, 250 grams of black til, 125 grams of jau, a little rice, panchmeva, honey and ghee, all mixed, with the seeds of at least two good red pomegranates mixed into the same samagri. When the havan of the names is complete, he says, 108 Ahutis of this samagri are given with the first mantra of the Argala Stotra — the whole mantra Jayanti Mangala Kali Bhadrakali Kapalini.
Havan of the Durga 108 names for women sadhikas: never ghee, only the composite samagri
The speaker says sadhikas do this Havan with the composite samagri of dhoop wood, black til, jau, rice, panchmeva, honey, ghee and pomegranate seeds, because women should never give Ahuti with ghee. So a woman doing this sadhana gives the full 1,100 ahutis — eleven from each name — with that samagri alone. In between, to keep the fire burning, she may put ghee into the havan kund with a spoon without any mantra, or add camphor.
Tarpan and marjan with each of the 108 names after the Durga havan
After the havan, the speaker says, comes Tarpana, and here it will be a little long: because the havan was done eleven times from each name, tarpan is done once from every name — so tarpan with all 108 names. Then Marjan, also with the 108 names, once from each name. He says the method of tarpan itself is taught in a separate video on his channel.
Nine jaiphal ahutis to the Navdurga before the purnahuti
Before the Purnahuti, when the havan is complete, the speaker says, Ahuti is given with Jaiphal: take nine jaiphal, dip them in ghee, and give one ahuti with one jaiphal in the name of each of the Navadurga — Shailputri Durgaya Swaha, Brahmacharini Durgaya Swaha, and so on for all nine. Both men and women give the jaiphal ahuti, he says.
Lemon bali and the standing purnahuti that close the Durga 108 names havan
After the jaiphal ahutis, the speaker says, comes the Bali of two lemons — one in the name of Durga ji, one in the name of Bhairava ji: each lemon is cut upright and put into the havan kund. When both are in, the sadhak stands up and does the Purnahuti. Its vidhi: cut open a dry coconut (gari), fill it with curd and jaggery, wrap it in red cloth and set it on a paan leaf; if one can, make five ghee puris, place them with kheer or jaggery on top, then read the purnahuti mantra and place it all in the middle of the havan kund. With that, he says, the vidhan is complete.
Nine kanya pujan that completes the siddhi of the Durga 108 names
After the havan, tarpan and marjan, the speaker says, nine kanyas are to be worshipped. During the Kanya Pujan the sadhak keeps reciting the Ashtottara Shatanam Stotra — by then, he says, it will have become kanthasth, learned by heart. With this the stotra becomes completely siddh.
Repeating the Durga 108 names anushthan through the year for a changed life
The speaker says this anushthan should be done again and again — at least eleven times if possible. In a year four Navratris come, two Gupt Navratri and two prakat, so four anushthans happen that way; and if in the remaining months too one keeps doing the 1,100 paths with havan and the rest from Ashtami to Chaturdashi, then within a year, he says, it will change the sadhak's life — it is an extremely divine thing.
How a beginner's anushthan brings the Yoginis' protection and the first experiences
The speaker says that when a new sadhak takes a Sankalpa to recite Bhagwati Durga's Ashtottara Shatanama a fixed number of times — 2,100 or 11,000, a hundred a day — for her grace and the destruction of his sins and doshas, and completes it by the rules, then whether or not he does a Havan at the Purnahuti, it is one hundred percent certain that her Yoginis will protect him from all sides. Because he knows nothing of tantra, the Yoginis make him feel those energies through dreams or in ardha-nidra, the half-sleep state he calls the state of Shiva — Sadashiv's half-open eye, where the paths to both the material and the spiritual world are visible. There, he says, one feels a devi come and touch, or her lion lick one's cheek until it feels wet; these experiences are real.
How are musical instruments integral to different deities' worship?
Lord Shiva's worship incorporates the Damaru, Dholak, and cymbals; Goddess Durga holds the bell (Ghanta), whose cosmic sound is described in chapters 9-11 of the Durga Saptashati as destroying demonic forces, and Goddess Chandraghanta is named after this sacred bell sound.
Durga Saptashati Mahavidya Krama Path as a remedy for vashikaran
The speaker says that once the sadhika knew the truth and had seen other girls being treated the same way, she searched for a counter (kaat) to Vashikaran and found this channel's viral video on reciting Shri Durga Saptashati in the Mahavidyas krama. Without contacting the channel, she began the path in that krama during Navratri to ease her guilt and sense of impurity, completed the whole vidhan, had a Havan done as far as she could, and did the remaining kriyas in a temple. Afterwards, by Bhagwati's grace, she felt boundless peace, meaning the effect of the tantra had been fully cut. He explains that the Chandi charitra holds such shaktis of Jagadamba that when one calls on Bhagwati with full surrender, her shaktis pull one out of any tantra whatever. As the video had said one may recite it from Ashtami to chaturdashi, she then began doing so every month, and her guilt slowly lessened.
Atonement after a vashikaran entanglement: owning one's own lapse
The speaker says the sadhika holds that although tantra was worked on her, she should have kept control over herself and did not, and for the suffering, humiliation and guilt that stayed in her mind she performed several Anushthanas. After that, he says, Bhagwati showed her grace in a symbolic way: certain events of a divine nature happened to her by which she understood that Jagadamba was now pleased with her and had freed her from that fault. She then gave herself to seva and bhakti, is far better than before, and keeps doing sadhanas continuously.
There is no fixed rule for taking the ancestors' coconut to the Kumbh
Asked what the vidhan is for inviting the household ancestors into a coconut, taking them for the bath, sometimes leaving it there and sometimes bringing it back, the speaker says it follows whatever runs in one's own lineage — it differs for everyone and there is nothing fixed.
How many recitations make one Chakra of the 32 Namavali?
Thirty-three recitations make one Chakra. The target of 32,000 is a total of recitations, not 32,000 Chakras — so the practitioner divides to find how many Chakras that total requires.
Which Navratri is falling first at this time?
The very first Navratri by the English calendar now current, he says, will fall from this Ashtami, in which the Navratri of Bhagavati Mahadurga, Bhagavati Shakambhari, will begin, and it will run until Paush Purnima. So yours is now about to fall, he tells the listeners.
In how many forms is Bhagavati present at Munger?
Bhagavati Munger ki Bhavani, Badi Durga Maharani — her seva we too do daily, he says; the mahima of the Mai at Munger is exceedingly great. At the sthan of Bhagavati at Munger the Maa is present in two swaroops: in one, the swaroop of Bhagavati Badi Durga Maharani that you see, and the second is Bhagavati Chandika. The pujan of both swaroops takes place there. The swaroop of Chandika remains worshipped throughout the year, and the shringar swaroop of Munger ki Bhavani we see especially at the time of Navratri.
What is her tantrokta form at Munger?
If in the tantrokta vidhi-vidhan the Badi Durga Maharani of Munger is worshipped — if one goes into the tantrokta swaroop — then she is the eighteen-armed Mai. The rest of the swaroop you see publicly you are already seeing. And there is one matter famous there concerning visarjan, he says, of which the videos are available on YouTube: in which the disregard of the rule is something she does not accept. This is so, and her mahima is truly endless.
In the hardest times of his own life she gave a direct miracle
In the most difficult circumstances — this, he says, is the experience of his own life. In the worst time, the most difficult time, in which a man is in very great trouble: at that time, if it be said, Bhagavati Munger ki Bhavani is a direct miracle for sadhaks like us; we have seen it. How the Mai hears at one call. Her name is not Badi Durga Maharani for nothing, he says; she is indeed the Badi Durga.
What is the rule of tantra about the hierarchy of shaktis?
Let us tell one more matter of tantra, with clarity, he says: that in the whole niyamavali of tantra it has been said that every shakti, every upashakti, and the upadevatas that there are, are under some greater shakti; someone holds ownership over them. Among these, the fifty-six kinds of Brahma Rakshasas that have been told — the overlordship of those fifty-six kinds of Brahma Rakshasas is held to belong chiefly to one swaroop, and that is Badi Durga Maharani, the one of Munger. But there her pujan is happening physically in that swaroop; in the remaining kshetras her swaroop is present.
However great the Brahm, it yields at the name of that swaroop
If anyone worships such swaroops in the divine or the tantrik kshetra, then the fierceness of her swaroop is so great that whatever Brahm there may be, however great a Brahm shakti — whether it be a khooni Brahm or an ordinary one, that is, speaking of the most ugra shakti — it accepts at once at her name. Her swaroop is itself so majestic that it has to be accepted. No one disregards her word. Even in the Bindu kshetra, he says, people do smaran and pujan of this swaroop for these purposes.
Can her displeasure be read from her image?
If seen directly — even if you have kept her photograph, the shringar one in which the Maa is in her full shringar, with the ornaments and jewels by which she is seen — then you will see that if some offence has been committed by you, then merely by looking into her eyes it will be understood that Bhagavati is displeased. If it is going on, then the aura of the countenance itself remains changed.
The same photograph has stood at his puja sthan some twenty-one years, its lustre still increasing
The photograph of the Mai kept at his puja sthan, he says, is going on for about twenty to twenty-one years — nearly twenty-one years; that same old photograph is kept to this day, and the countenance has exactly the same increasing lustre. So this swaroop of the Mai is extremely divine, and if ever the opportunity to go is obtained, one should certainly go once to Munger and take her darshan.
Objecting to a dream instruction to worship a deity other than one's own
The speaker criticises 'over smart' people who, on receiving such a dream instruction, first go asking in ten places: we worship Durga ji, we worship Kali ji, why were we told about Hanuman ji, why should we worship him when he himself serves Kali ji? He calls this senseless prattle, and singles out present-day servants of Krishna ji as a case apart — having reached what he calls the utmost pitch of bhakti, they acknowledge nobody but Krishna ji. Making this kind of mistake, he says, is the sadhak's own problem.
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.
If Bhagavati Parvati is the mool shakti, why did the Chandi Path become so widespread?
The speaker says he can see no basis or sense in this question. Its meaning would be that you are simply not able to understand Bhagavati Parvati and Chandi — for you, Chandi is someone else and Parvati is someone else. That is precisely why you are saying this; Chandi has become someone else for you. If even this is not clear to you, then the question can have no sense at all.
Why is the Diwali mahanisha not an ordinary night?
This is not an ordinary day, the speaker says; it is the pujan of the mahanisha. This is the very time when the divine forms of Jagadamba — whether the protective form or the wealth-bestowing form — are all fully present. If you go to sleep at that very time and do nothing, then what is the benefit? There is no need to be so frightened.
Can the saptakshari mantra of any Bhagavati be done?
Asked by a listener, the speaker says that the saptakshari mantra of any Bhagavati can absolutely be done.
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.
Why is Batuk Bhairav placed beside Van Durga and Shulini Durga?
Van Durga is a form of Bhagavati Vindhyavasini and the most prachand form of Bhagavati; where she is called Mahavidya Van Durga she is such a shakti that all shaktis become negligible before her, because all shaktis are somewhere included in that form. So too Bhagavati Shulini Durga. And Batuk Bhairav is like a small child whom no one can stop from going anywhere — the parents never say you cannot go there.
An influencer with even fifty or a hundred listeners carries the responsibility of studying the subject before preaching it
If you are an influencer and 50, 100 or 200 people listen to you, then it becomes your responsibility, he says, and it is being done, and being done very well — speaking not of himself but of others doing good work. He rejects the crowd's "babaji, babaji, whatever babaji says is right", asking how it can be that by their account Durga ji and Kali ji are broom-and-mop wielders; if Jagadamba is so insulted we listen quietly, but if anyone else says something they take it as an insult. A sant should not be angry, he notes, and yet curses are being given in anger — that is the definition of a sant.
Which shloka is missing from the Gita Press Saptashati kavach?
If it were not so, he asks, why would Bhagavati say in the kavach that such-and-such a shakti should protect a friend, protect our gotra — she would not say it. In the Saptashati that the Gita Press Gorakhpur people read, in the kavach path, it has not been said for the protection of a kanya. The shloka, as he recites it, is "धनम धन सुरक्षित कौमारी कन्या काम तथा रक्षण में सर्व गात्रणी दुर्गा दुर्गा पहारिणी" — it is absent from it. The shloka exists, he says; those people have not given it. They have kept only the protection of the son, that the mother should protect the son.
Is the world ever pleased with anyone?
The world is not pleased with anyone, he says: when the world is not pleased even with Shiva ji, how can it be pleased with us? Mahadev is being made nikrisht here, that he is like this and like that; Durga and Kali ji are not being spared. Who are we and you.
Vaishnava kirtan at Pandharpur claims Tulja Bhavani sweeps with a broom there, in order to show Vitthal's superiority
A listener writes that among them too the Vaishnava sampradayik people, at the time of kirtan, say in order to show the superiority of Vitthal ji that Tulja Bhavani sweeps with a broom at Pandharpur. Everyone, the speaker says, defames our Mai alone.
What does the phalashruti of the Durga Ashtottara Shatanama promise?
That for whoever does its paath there is nothing at all in the three lokas that is not attainable — wealth and grain, sons and progeny, all four purusharthas, and at the end Bhagavati grants mukti, shashvat mukti, so that on going to the Devi loka one does not have to return. This, he notes, is the fruit of the paath of only 108 names of Bhagavati, and the speaker of those names is Ishvara himself.
Which yantra is used for the Durga Ashtottara Shatanama?
Bhagavati has a yantra in which her 108 names are placed. There is the Saptashati yantra of Bhagavati Durga, a mahayantra with the complete aavaran, the full vidhi vidhan and all the shaktis included in it; and related to it a further yantra called the Ashtottara yantra — as one hears of the Bisa yantra of Durga ji, so there is an Ashtottara yantra.
How much larger is the full tantrokta pratishtha of a yantra than that of a murti?
The full tantrokta vidhan, he says, is that in each single aavaran there is one deity, and this whole pratishtha vidhi will be that extensive — in a murti we do it once, in this it is the whole of it. For documentary support he points to the Durga Archan Paddhati of Acharya Shivadatta Mishra Shastri.
How stri dosh is removed: initiation into the Chandika shaap anugraha mantra and its japa counts
The initiated guru, on knowing of it, orders that for release from stri dosh you do the anushthan of it. Through the shaap anugraha mantra of Bhagavati Chandika he initiates you in that mantra, does the pushtikaran, and then directs the japa — or a brahman sadhak who has done at least a hundred paaths of the Saptashati japs these anugraha mantras 27,000 times, or, according to the bhavas, since there are twelve bhavas, at least 12,000, as the guru or the kundali directs.
What is the difficulty with using the utkilan (unbinding) mantras?
The speaker says there is a slightly troublesome matter here. The vidhi for it exists, but it depends on both parties — the one who has it done and the one who does it. Taking his own case as the example: if his guru keeled his mantras or the shaktis with whom his acquaintance was made, having become displeased, he is then not capable of doing anything.
What is the Chandi Shaap Vimochan mantra of the Rudrayamala Tantra?
After that, he says, there is the Chandi Shaap Vimochan mantra which stands in the Durga Kalpa of the Rudrayamala Tantra — through this too we can do it. If its upadesh is obtained from a competent acharya, then, having received the upadesh, we can do an independent, separate paath for release from whatever kinds of curse have attached in our life.
Why is the Chandi kavach the greatest of all kavachs?
Because, he says, of all the kavachs in the world the best is the kavach of Bhagavati Chandi, since Brahma, Vishnu and Mahesh — all three — are its rishis. In the viniyog we read Brahma as the rishi, but it is composed by all three. Its devata is Chamunda, and Chamunda here means Bhagavati Mahakali directly.
A dev dosh example: the recurring dream of a box of Bhagavati's clothes, and what it meant
After some time it came repeatedly in his dream that you have kept my box, my clothes were to be kept in it — greatly displeased and angry. Doubt arose in his mind: what could a Bhagavati who is the queen of many brahmandas have to do with a small box? The speaker answers that he brought it with bhaav and she is showing displeasure with bhaav — you show love and she is showing love: what you brought for me you kept for yourself, give it to me. This is her leela.
Which Saptashati passage describes the tejas from which Bhagavati was formed, and how is it used?
In the second adhyaya, where Bhagavati is manifesting, it is stated which tejas emerged from the body of which god or goddess and what Bhagavati obtained. This description too, he says, is recited independently — as in the kriyas related to the kuldevi.
What is the fifth adhyaya of the Saptashati (Tantrokta Devi Suktam) used for?
The fifth adhyaya is for the aavahan of the Devi. In it stands the Tantrokta Devi Suktam independently, from "Namo devyai mahadevyai shivayai satatam namah" up through all the "Ya Devi Sarvabhuteshu" mantras.
The daily morning paath at Vaishno Devi (Katra) as a precedent for reciting the eleventh and twelfth adhyayas
Those who watch the live from Vaishno Devi see that the paath takes place every day in the early morning: the paath of the kavach, argala and kilak, and after that the paath of the eleventh adhyaya and the paath of the twelfth adhyaya. So you too can do this — there is no prohibition anywhere.
How can abhishek be done when the murti at home is not fit for it?
Asked how, when the murti of Ma at home is not fit for abhishek, one may do abhishek symbolically, and whether weekly or monthly, he says you may place a flower before her and do the abhishek upon it. It can also be done weekly.
What is the Chandi Charitra and where is it recited?
Asked how the Chandi Charitra paath is done and for a description of its mahima, he says its greatest recitation happens especially in the region of Punjab and the like, and it is said to have been composed by Guru Gobind Singh ji.
The speaker's own experience of reciting the Chandi Charitra daily
He says he too used to do it a great deal before; now he has almost forgotten it. About ten or twelve years ago he used to do the nitya paath of the Chandi Charitra. It felt good to recite; it is a stuti of Bhagavati and is in veer bhava, and there is enjoyment in doing it.
How does Durga upasana free one from the dosh of a sadhana gone wrong?
Asked how, when the effect of the dosh of some sadhana is present, or when the wholly contrary effect of a mantra japa is being received, one may obtain complete release by the upasana of Ma Durga, he says that today he has discussed this subject in full detail — how release can be obtained, telling each single thing, taking each single mantra.
Are Vaishno Devi and Bhagavati Durga different?
Asked by a listener confused because Vaishno Devi and Ma Durga are both upon a lion, he says he answered this yesterday: both are one and the same, and one should have no worry about it. He quotes: "Ekaiva shaktih parameshvarasya bhinna chaturdha vyavahara kale, purusheshu Vishnur bhogeshu Bhavani samare cha Durga pralaye cha Kali." One is not to make so much distinction. Read the Saptashati — the seventh and eighth adhyayas — and all this confusion will be removed; read the seventh, eighth, ninth and tenth adhyayas well in Hindi.
Is the Navratri order of pujan, aarti, paath, havan and aarti again correct?
Asked by a listener who in Navratri first does the pujan of Bhagavati and the aarti, then paath and japa, then havan, and then does the aarti again, whether the order in the nitya puja is right, he says yes, it is right. There is no broad necessity of doing the aarti again after the havan; if you do it with bhaav and have the time, then do it — otherwise do the aarti with kapoor, showing it five times or nine times.
How is the Dashami visarjan of Ma Durga's murti done?
Asked whether the murti of Ma Durga with the open-mouthed lion should be given visarjan before Navratra or on Dashami, he says do it on Dashami, do not do the visarjan earlier. Her pujan will go on until Navami; on Dashami, with the proper vidhi, bring a red cloth — the shalu cloth, at least a sava metre — and place Ma upon it. First bathe her again that day, and having bathed her and done her shringar well, seat her upon it, keep an offering of a coconut and the like before her, and do the whole vidhi of what is given in the aanchal at the time of farewell — what we call the filling of the khoincha.
How is the immersion of Ma Durga's murti itself performed?
Having filled the khoincha and completed everything of hers, then, with folded hands, in the prescribed manner, do her visarjan. Wrap her well in that same cloth and then perform the visarjan in a flowing river.
Is this night good for Swapna Varahi and Swapneshwari Durga?
On the subject of dreams, the speaker says, for those people who do japa of the mantras of Swapna Varahi, Swapneshwari Durga and the rest, or who wish to make them siddh, this is a divine period. Proper procedural knowledge should be there. If japa of mantras of this kind is done during the night, then the siddhi of these mantras too occurs most swiftly on this night.
How does the Saptachandi avaran pujan differ from the one on the channel?
Asked about the vidhan of the avaran pujan of Durga ji at the time of the Saptachandi, the speaker says it is the same as the one given on the channel — a somewhat expanded form of it; not somewhat, a very greatly expanded form. What is on the channel is the initial subject. And in the Saptachandi and the rest, the peeth puja happens in a very elaborate form, with the vidhan of the pujan of each single avaran together with the nyasa mantras.
Can a Simhavahini Amba vigraha be used for the Margashirsha archan?
Asked whether the vigraha of Simhavahini Ambaji Ma kept in the house may be used for the archan in Margashirsha, the speaker says to do less — do the Durga archan itself. He points to the Shri Durga Saptashati: in the madhyam charitra, which dhyana mantra is there? It is the dhyana mantra of Bhagavati Mahalakshmi — and which Mahalakshmi is Bhagavati in it? She who bears the ashtadash bhuja, the Bhagavati endowed with eighteen arms, is called there the form of Mahalakshmi.
Which sahasranama may be used upon a Simhavahini Durga?
So if you perform archan upon Bhagavati's Simhavahini Durga ji with the Durga Sahasranama, or with the Mahalakshmi Sahasranama, then that too will bear fruit, the speaker says. Absolutely, you can do it.
A sahasranama archan of any devi is possible on it, but the avaran pujan only of the yantra's own deity
In that way you can do the sahasranama archan of Durga ji, but you will not be able to do the avaran pujan — how will you do the avaran in it, the speaker says. You can do the sahasra archan of Durga ji; if you have a desire to do that of Kali ji, then do the sahasra archan of Kali ji; do the archan of any devi upon it, there is no problem in doing archan, the presence of all is held to be there. But the avaran pujan you will do only of that deity whose yantra it is.
Which form of the Goddess should be chosen for sadhana?
Where the household is presently in difficulty or passing through a crisis, choose the forms that act swiftly to lift the practitioner out of it. Every form removes crisis, but some are principally granters of siddhi — Mahasaraswati, for instance, gives capacity and knowledge first.
How is the 32 Namavali performed, and what may not be done with it?
The Chakra method is far superior to the ordinary one — awakening comes rapidly and the fruit is described as a hundredfold. But no object may be consecrated during the Mandala: the 32-knot thread must not be used, and the japa is simply surrendered to the Goddess.
711 or 712 a day across forty-five days — about four hours once practised
711 or 712 a day across forty-five days. At roughly 200 an hour once practised, that is about four hours nightly — from 9 p.m. to around 1:30 or 2:30 in the morning, or split across two sittings.
He offers to fund a Navchandi at Vindhyachal himself for anyone who completes 32,000 without result
To fund a Navchandi at Vindhyachal at his own expense. He asks anyone who genuinely completes 32,000 and experiences nothing to tell him, and says he will bear it as his own atonement for having stated the claim.
A tenth of 32,000 is 3,200 — one mala of oblations per name, about 32 days of it
A tenth of 32,000 is 3,200 — one mala of oblations for each of the 32 names, which would take about 32 days at home with white sesame. The speaker instead offers to arrange a collective Havan for those who complete the count.
A Trikona Yatra at Vindhyachal in silence, reciting the 32 Namavali throughout
Yes — complete a Trikona Yatra at Vindhyachal in silence while reciting the 32 Namavali, then perform one mala of oblations for each of the 32 names in the Vindhyachal fire pit, giving 32 malas in total.
Jayanti Mangala and the Ratri Sukta mantra, both at ten malas nightly to reach 40,000
Jayanti Mangala at 10 malas nightly, reaching 40,000 — through which the Kuldevi's grace and the matter of the ancestors are both settled. The first mantra of the Ratri Suktam, of Bhagavati Vindhyavasini, at the same nightly rate.
The same Goddess appears both as an independent Mahashakti and within a Yogini Mandala
Both, and there is no contradiction. Vajreshwari is the direct form of Jagadamba and also stands in the Yogini form; Kali is an independent Mahashakti and is also found worshipped within the Goddess's Mandala and among the 64 Yoginis.
How does a woman complete her count when five to seven days are missed?
By extending past Mahashivratri by the same five to seven days. The Sankalpa is not considered broken, and the extended days are counted within it.
Can a siddha mantra be used for jhada on a pregnant or menstruating woman?
The speaker says a sadhak who has been using his mantra for small household cures — abhimantrit water, Bhasma, a blow of breath — may one day use a sabar or tantrokta mantra of Hanuman or another rule-heavy deity to give Jhada to a woman it should not be used on: a woman more than three months pregnant, or one who is menstruating. Many such mantras are forbidden there, unless the mantra came through Guru Parampara with the guru's direction. For a menstruating woman in distress or under an upari badha, mantras of Parvati, Kamakshi or Durga are used instead. One mantra cannot be used on everyone for everything; used wrongly it becomes polluted and loses its effect.
How does the dhyana mantra relate to the beej?
The form to be meditated on is the one the dhyana mantra gives. For the Ekakshari mantra of Bhagavati Durga just given, the Beeja Durga Pranava, Bhagavati's dhyana mantra is vidyudama-samaprabham — she whose radiance is like lightning. So when you do japa of the Ekakshari, it is that very form of Bhagavati that is to be meditated upon; and the beej mantra you are reciting is one beej, one small portion, of that vast dhyana form within which all the shaktis are contained.
What is the first thing to do in Navratri?
The very first thing is that the Shri Durga Saptashati is the base of shakti sadhana. The Sahasrakshari mantra — the thousand and eight beej mantras, of which you are now going to do one beej — is the Sahasrakshari mala mantra of Bhagavati Chandika, in which those 1008 beejas are contained together in one lay; and that is the original Saptashati.
At least 108 paths of the Durga 32 Namavali daily, begun between six in the evening and ten at night.
At least 108 paths of the 32 Namavali of Bhagavati Durga daily, between the sandhya time and the night time. Begin between six in the evening and ten at night, however long it takes for 108 paths to be completed. And after the 108 paths are complete, keep nine cloves upon camphor and offer them to Bhagavati in the form of bali.
Can a shivling be taken to a jyotirlinga kshetra for abhishek?
Asked about taking a shivling to some jyotirlinga kshetra and performing its abhishek there, and what the rules would be: brother, to take the house's shivling into other kshetras and wander about with it is, according to me, not proper. If you are going into that kshetra, then do it there at the shivling and the temple that are present there.
How is naam japa of Jagadamba done?
If you wish to do japa of Jagadamba, to do japa of the name Durga, then do Durga Durga. Why do you keep reading up on whether we will apply the pranav in front or apply Shri or not apply it — name japa alone is to be done, so do it. Or do the Jayanti Mangala mantra.
Only a kavach already accomplished is spent on a prayoga; a mantra is capital, and the Durga ekakshari, Durga pranava and 64 Yogini were urged this time.
The first thing, he says, is whichever kavach the listener has performed an anushthan of up to now. For the remaining mantras he will not raise the subject of prayoga, because a mantra is our capital. He notes that this time he had strongly urged the Durga ekakshari mantra and the Durga pranava, and the 64 Yogini.
Particular care is kept that no subject goes out to a listener who is unauthorised for it — the Ekakshari experiences sent during Navratri having been over-motivating.
He says listeners sent such experiences of the Ekakshari during Navratri that he became over-motivated. He adds that Jagadamba is making him a medium for placing these things before them, and that he keeps particular care that no subject should go out with a listener for which that listener is unauthorised and which he would then have to perform.
What is Jagdamba's most beloved bhog?
Maa Jagdamba's most beloved bhog, the speaker says, is our ego. Offer your ego and your vasanas, become empty — Jagdamba becomes greatly pleased. Which is what he and we are unable to do. As for the rest, in material things everything is hers in any case.
What is the chief thing to do on Vaikuntha Chaturdashi and Kartik Purnima?
The foremost thing is deepdaan, the speaker says. Deepdaan must certainly be done at the temples of Bhagavan Shiva, Bhagavati Durga and Bhagavan Shri Hari Narayan. Do not light fewer than eleven lamps — certainly light eleven lamps in the temple, on both days, tomorrow and the day after, at the time of sandhya.
What is the evening programme for Vaikuntha Chaturdashi and Kartik Purnima?
At the time of sandhya: deepdaan at home; dhuna and deepdaan at the gaushala; and at the temple of Bhagavan Shiva, the temple of Durga ji, the temple of Bhagavan Narayan and whatever other temples are nearby, at least eleven deepdaan. These, the speaker says, become the compulsory items.
What should be done if the gotra is not known?
He says to do puja keeping a photo of Bhagavati Durga, if one has not kept a photo of the Sheetla Maiya of Gurgaon. And if the gotra cannot be fully known, then proceed taking it as the Kashyap gotra — to find it out, it would only be known through some older person; in today's time there are a great many households that have forgotten about the gotra and the like.
How is an asana given to a deity in avaran pujan?
When all deities are invoked in avaran pujan an asana is given, the speaker says. In the yantra of Durga ji, in the mandala of the Saptashati, the pujan is done at the trikon, the bindu in the middle of the trikon, and Bhagavati is invoked on the bindu — but before Bhagavati is invoked, the lion is invoked. The name of Bhagavati's lion is Somnandi.
What is invoked within the form of Somnandi?
When the invocation of Somnandi ji happens, the speaker says, everyone is invoked within the form of Somnandi. Kaal is in it too, Brahma, Vishnu and Mahesh are in it, Bhagavati Lakshmi is in it. In each separate part of his body the dwelling of a different devi or devata is held to be. So first their invocation, the invocation of Somnandi, is completed; after that Bhagavati is invoked, that she will come and be seated upon him.
What should be done on the ishta's own days each month?
In between, go on doing havan as well according to the day of your ishta aradhya — as with Bhagavati Durga, on the days of Ashtami, Chaturdashi, Amavasya, Purnima and so on. Keep the monthly havan fixed. If you carry this thing on continuously, life will change within the space of a year.
Which recension of the Durga Ashtottar Shatnam should be used?
The Durga Ashtottar Shatnam Stotram which is of the Vishwasara Tantra — if you can obtain it, do its path; or the one of the Siddheshwar Tantra which is popularly current. That too will be found, and the Vishwasara Tantra one will also be found. At Gita Press Gorakhpur.
Must Mahakali, Mahalakshmi and Saraswati be served separately?
You do not have the need to do seva puja separately for Mahakali, Mahalakshmi and Saraswati. If you are doing it of Bhagavati Vindhyavasini, then do the seva of Bhagavati Vindhyavasini alone. She is the holder of these three forms; everything will be got together at once. She is Bhagavati Mahadurga, and within her is the dwelling of all forms.
Which stotra should be recited daily in full awareness?
Always keep one thing in memory, he says, to everyone who is listening — it will cut a little, but this is the truth. The Bhavani Ashtakam that we read, composed by Adi Guru Shankaracharya: certainly read it, read it daily, read it in full awareness. It is your ashtakam of eight lines — the Bhavani Ashtakam.
The verse recited is the one closing with gatistvam gatistvam gatistvam Bhavani
He recites: na tata na tato na mata na bandhur, na data na putro na putri na vrityo, na bharata na jaya na vidya na gatirmameva, gatistvam gatistvam gatistvam Bhavani.
Can havan be done every day in Gupt Navratri?
Asked whether havan can be done every day in the coming Gupt Navratri, the speaker answers: absolutely. Asked whether it can be done with the namavali of Maa Durga, he says yes, absolutely, it can be done.
Does Mata Durga also have apsaras?
Asked whether Mata Durga also has apsaras, the speaker answers that she absolutely does. To a further listener he says that the recitation of the Lakshmi Narasimha stotra can absolutely be done.
What is the Pauranik mantra of Mata Durga?
Asked what the Pauranik mantra of Mata Durga would be, on the pattern of the Pauranik Surya mantra, the speaker answers that the entire Saptashati is itself Pauranik mantra — it is filled with them.
Can the Durga Vajra Panjar be done in daily sadhana?
Asked whether the Vajra Panjar of Durga can be done in daily sadhana, the speaker answers that it can be done.
How did Bhagavati Kali manifest?
Know that, as with japa in a grahan where manifold fruit is obtained, Kali Chaudas too has great importance, he says. As to how Bhagavati Kali manifested: Bhadrakali, who manifested from the jata of Bhagavan Shiva; she who manifested from the forehead of Bhagavati Kaushiki; Bhagavati Chamunda, who is a form of Bhagavati Kali and is also held to be a portion of Bhadrakali, and who is worshipped most of all; and Kalika, who remained in the form of Bhagavati Kalika when Kaushiki separated from the body of Bhagavati Parvati. Of these three principal forms, the origin of one is held to be on Kali Chaudas.
Who is Bhagavati's lion vahan?
This you should all know, he says: the lion who is Bhagavati's vahan is Mahavishnu himself. The Mahasingh who is Bhagavati's vahan, whom we call Somanandi ji Maharaj — and according to the form of Bhagavati the form of the lion also changes — and Bhagavan Vishnu is the vahan of Bhagavati Jagadamba, in the form of the lion. That is, when we are worshipping Jagadamba.
The lion beneath Durga would answer that he too is Narayana
So think, he says: in the form of the vahan we are worshipping Narayana himself. Those who think that we are Shakta, that we will not even take the name of Bhagavan Narayana and will not worship him — then the lion on whom Durga ji is seated will twirl his moustache from below and say, well then, babua, do not do the puja; we too are Narayana. So Jagadamba is seated upon Bhagavan Narayana.
Why does Bhagavati need a second support in this kalpa?
In the Kalika Purana it is being said by Brahma ji that according to kalpa bhed Bhagavati's weight is increasing, and Bhagavan Narayana alone will not be able to bear her weight in this kalpa, so now the time has come. This is according to the Ugrachanda kalpa: the subject discussed is that Bhagavati's two feet should be upon two different devatas — one Vishnu ji, and secondly that Bhagavan Rudra too should take an avatar so that he can bear the weight of Bhagavati.
Did only Mahishasura receive the blessing of sayujya worship?
He asks: do you think the blessing of being worshipped along with Bhagavati Durga was obtained by Mahishasura alone, or has any other asura obtained it in sayujya form? When you read the Murti Rahasya of the Durga Saptashati, you read that the sayujya pujan of Mahish too should take place. In the avaran of the Devi, in the first avaran come Brahma, Vishnu, Mahesh and their chief Mahashaktis; in the bindu the Parashakti form of Jagadamba; and after that, in the same first avaran or at least by the second or third avaran, we worship the Devi's vahan the lion, and after that the Mahish.
Can I do a five-day anushthan of the Durga thirty-two Namavali?
Absolutely do it, he says — do it by the chakra vidhi. If it is five days, then do it five times by the chakra vidhi, five times as well; meaning, one chakra vidhi in one day is what you are saying, and that too can be done, and more than one can also be done. Asked separately about Sapta Shloki Durga versus a repetition versus the first sadhana of Kalika Yogini, he tells Anil ji to do the Saptashloki, since he did the Saptashloki this time.
Is there a Parvati Yogini sadhana?
There is no Parvati Yogini sadhana, Meghnath ji, he says — how would we make it available? Whatever thing can be told while kept within its maryada, that alone we can tell. There is nothing connected with the Yoginis of Bhagavati Parvati. If it is the sadhana of Jaya and Vijaya, then that comes among the ugratam sadhanas, among the chief sadhanas — that we simply cannot give.
How does the Durga Saptashati account for Bhagavati Kaushiki?
From the fifth adhyaya onward. When the devas were tormented by Shumbha and Nishumbha they praised Bhagavati by means of the Tantrokta Devi Suktam; and because she had earlier granted them the boon that whenever they remembered or invoked her she would certainly present herself for their protection, they went before Bhagavati Parvati, who at that time was performing tapasya upon the Himalaya.
Its vidhi and prayogas are too intricate to perform unlearnt, whereas the simpler Durga yantra and chakra pujan carry no dosha for one who knows them.
Because its whole vidhi-vidhan and all its prayogas are intricate — without having learnt it you will not be able to perform it, and dosha will attach. Apart from that, the yantra of Bhagavati Durga, which is somewhat simpler to do, and her chakra pujan and the like — if you know those, you may do them, and in that there is no dosha upon you.
Can the Durga Saptashati be recited during the eclipse period?
Yes, the full Durga Saptashati recitation can be done — it is not the case that it cannot. But japa is better: choosing one mantra and reciting it throughout the eclipse is superior, even though the Saptashati is itself made of japa mantras.
Where do Ganesh and Shiva go when Durga is the principal deity?
When Bhagavati Durga is installed, Hanuman ji stays on the right and Bal Bhairav ji on the left. Ganpati ji then goes to Hanuman ji's right — so he is to Durga ji's right and to Hanuman ji's right both. And Shiva ji goes to Bhairav ji's left, beside him. A Shivling too is placed the same way.
How is Sheetla Mata's grace obtained?
If she is the Kuldevi, do it by whatever the Kula's tradition is. If she is not, then recite the Ashtak of Bhagavati Sheetla in particular. In the same stretch the speaker adds that Bhagavati Parvati is the principal form in all forms — she is the one called the Mula Shakti.
Where does Ganesh stand relative to Durga — right or left?
Bhagavati Durga exists in four-armed, two-armed, eight-armed, ten-armed, sixteen-armed, eighteen-armed and thousand-armed forms, and the placement changes with the form. In a Gauri-Ganpati installation Bhagavati stands to Ganpati's right; with the eight-armed Durga, Ganpati goes to her right; with the ten-armed, he moves to the left.
What may be written in the Havan kunda for a Durga Havan?
Yes — write Hreem, if you are doing it by the speaker's method. You may draw the Yantra, the triangles, both triangles. You may write the Beej mantra of whichever form of Bhagavati you are worshipping, and the Beej mantra of fire, which is Ram.
Who can make a Brahm listen when it obeys no one?
The speaker says that when Brahm do not accept anyone's word, they listen to Badi Bhavani — meaning she who is entirely not a devi of this loka, the mahashakti of the divya loka, Jagadamba Bhagavati Durga. Kali ji's servants may harass them by various mantra vidya or tamasic vidya, but for a dev shakti to accept from the heart, it is only and only Durga ji, Badi Bhavani, the Jagadamba swarup, trinetra, by whose grace they are stopped.
Is there a sadhana for obtaining a suitable and spiritual wife?
The speaker says one certainly may — chiefly of one's own Maiya Durga, by the last mantra of the Argala, by "patnim manoramam dehi". He notes he had said this in the previous live, if the questioner did not hear it.
How should someone begin who wishes to obtain Maa Durga's grace?
The speaker says to begin the seva of Bhagavati Durga, and to begin it with the Satnam sadhana if you have done no sadhana before. Do Satnam first for 1100, and after that begin the 32 namavali by the chakra vidhi. If you have difficulty in reading Sanskrit at present, begin with the Chalisa, whose method he has also given. From this much alone your beginning energy will become such that the way to move forward will start opening.
Which mala may be offered permanently to Maa Durga at home?
The speaker says whichever seems best to you — pearl, coral, rudraksha, sphatik, whichever you wish — their mala may be offered. He himself has whatever mala seems beautiful and good made in silver and offers it to Bhagavati, always doing some new shringar of hers. Offer more than one; sometimes do it with pearl, sometimes rudraksha, sometimes sphatik. There is no difficulty at all.
Who is the Bhairav of the eight-armed and ten-armed Durga?
The speaker says that if Bhagavati Durga is eight-armed then Nilkanth Bhairav, and if ten-armed then Nilkanth Bhairav as well. And if it is not known in this way, then Shiva ji himself is Bhairav — Shiva is Bhairav in person.
How is Harshu Brahm Baba worshipped as a kul devata?
The speaker says that since Harshu Brahm Baba are the deity of the Brahm sthan and are a Brahm, he knows the rules of going and coming there according to the region, but only those who do their seva-puja can tell how their puja will be done in a house. Generally, for whichever lok devata or lok Brahm it is, one should go there once a year on their tithi or day; and in the puja done at home, lathi, janeu, khadau, white dhoti and gamcha are offered to them. Since they were a servant of Bhagavati Durga, Durga's pujan chiefly takes place before theirs.
It is far better to hold to one sadhana and go on with it than to take up the yogini sadhana as well.
Asked to explain the yogini sadhana of Bhagavati Durga, the speaker tells the questioner it would be far better if he held to one sadhana and went on with it. There is no two opinions that he does a great deal of sadhana and does it with great intensity, but he does not stay upon one sadhana. He says he repeats this again and again: people ask about him, and he has been doing one and the same sadhana for a long time. He gives them all so that you may choose — choose only one.
How is the shringar and seva of the Mata done at home?
The speaker says it is done as it is done: having given Bhagavati her bath, thereafter gandhanulepan is done for her; then, according to whichever proper day is running, her shringar is done in different ways — with cloth, with ornaments, sometimes with rudraksha. As the wish arises in the mind she creates, so her shringar is done; of whichever form she creates the wish, the shringar is of that form.
Does a person's success bring their family deities into public view?
Yes — and the speaker argues no Kul Shakti would want otherwise. He points to the sixteen-armed Durga at Deori near Ranchi becoming widely known after a cricketer from that region won a World Cup, the temple's fortunes changing entirely.
What does a Brahm Shakti require before granting full grace?
Two things: the great Chandika — Bhagavati Durga, called Badi Bhavani in the Bhagatwal tradition — and Shiva. Offering the Somvar and Amavasya Satvik worship alone will bring grace, but very limited grace, and you will feel that this is all there is.
Who is Badi Bhavani?
Badi Bhavani means Jagadamba, seated in full form with complete capability. The speaker rejects the folk scheme that calls a dead unmarried girl Bhavani, a burned married woman Sati, a dead pregnant woman Kalika and her unborn child Bhairav.
Where is the strongest power of a locality usually found?
At the oldest Durga worship site of that region — an old Durga, Chandika or Kali temple, especially one where Bali is offered or Mahishasura Mardini is worshipped, at least fifty to a hundred years old. That place's most formidable power is certainly present there.
Is there ever a case where a practitioner should curse?
Where a genuine atrocity has occurred — he cites a child harmed abroad — and no other path is open, then you should. Take a Sankalp on the merit of one lakh of japa asking the Goddess to deliver just punishment swiftly. Used to harm, the same act rebounds on you.
A Deoghar-region household can take Baba Vaidyanath as the Bhairav and Bhagavati Jay Durga as the Shakti in place of unknown family deities
Take Baba Vaidyanath as the Bhairav and Bhagavati Jay Durga — where the Goddess's heart is held to have fallen — as the Shakti, and worship them as your Kul Shakti. Offer pink, red or yellow cloth and Shringar to her, yellow cloth to Shiva, and kheer-puri as Naivedya at both places.
What is the chakra vidhi of Bhagavati's thirty-two namavali?
The method of doing sadhana by the chakra vidhi of Bhagavati's thirty-two namavali is broadcast on the channel; search "32 namavali chakra vidhi grihastha tantra" on YouTube and it will be found. The whole PDF is uploaded too, so that you need not construct the chakra vidhi yourself, with the thirty-two mantras each made into its own paragraph.
What fruit comes from abhishek and shringar of Jagadamba?
Do abhishek of Jagadamba, he says: the more shringar you do, the more she will adorn your life — for when you read the Shri Devi Bhagavat Mahapuran you will find described what fruit belongs to each thing done in Jagadamba's service, whether the shringar of flowers, offering shringar materials, offering flowers, or offering cloth. And do archan too, whether by twenty-seven or twenty-eight names, by thirty-two, by a hundred and eight, or by a thousand and eight; archana is exceedingly dear to Jagadamba.
Is there a difference between worshipping at a great dham and at an ordinary temple?
When we go and perform darshan and pujan of Baba Baijnath Dham Mahadev, the speaker says, the delight of touching him there, the gladness in the mind, the contentment and satisfaction — that same contentment and satisfaction we get when we do puja anywhere else. He sees no difference at all between the two places. The bhav that comes in his mind on seeing them in an ordinary Durga ji's temple, the satisfaction and the intimacy, is exactly the same anubhuti he has when he grasps the feet of Vindhyavasini in the Vindhya kshetra. It depends on your bhav, he says, whether you regard a pebble or a stone as Shiva, or must have a huge manifest form.
A separate video is promised on the sixteen Mondays vrat, and tantrokta objects such as the Durga Bisa yantra are to be used with understanding
Use tantrokta objects of this kind with thought and understanding, the speaker says. Asked about the best way to keep the sixteen Mondays vrat, he says he will make a separate video on it, and on the ekadashis too, telling each one separately. Asked whether the Durga Bisa yantra and the Durga tantric yantra are different, he says Durga ji has a great many yantras; the Durga Bisa yantra is for protective matters, and it is of three kinds — one for wealth, one for intellect, and one for strength. The mandal yantra is a separate thing.
What should a sadhak do at home during the Ambubachi parva?
The last thing he will say, the speaker states, is what is to be done and not done in the Ambubachi parva. Every sadhak, whether sadhika or sadhak, should at the time of the Ambubachi parva cover the Shri vigrahas of Bhagavati in your house with red cloth — as you do the puja of Bhagavati Durga, or the puja of Bhagavati Kalika — from 22 June up to 26 June. On 22 June, early in the morning, have Bhagavati bathed and the rest, quite early in the morning, and cover her wholly with red cloth. Only her eyes and face should be faintly visible. Whatever ornaments are upon her body, all the ornaments should be removed; if there are weapons to be put on and given into her hands, those should be taken out and given rest.
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.
Pure uccharan itself purifies the bhava, and Jagadamba gives bhoga before moksha
The speaker says: remember, when your uccharan becomes pure, your bhava will also become pure — because as soon as pure pronunciation begins, by the effect of that mantra whatever little lack remains within you begins to be purified and made clear. Jagadamba, he says, gives not only material desires but both bhoga and moksha; bhoga comes first, and after it moksha — dharma, artha, kama, then moksha. Kama is third among the four purusharthas, so it will certainly be obtained. But you start making mistakes first and then desire fulfilment, and complain when it does not come — that, he says, is your foolishness.
Where did the heart of Bhagavati Sati fall?
In the Vaidyanath kshetra, he says — in Deoghar, in the state now called Jharkhand, the heart of Bhagavati Sati fell, and it is a Shakti Peeth, a manifest Shakti Peeth. The shakti who became the adhishthatri of that hriday peeth is Jaya Durga; she is the Mahashakti there, and she became present there when the heart fell.
What happened on the Phalgun Krishna Chaturdashi night at Vaidyanath?
After many kalpas and yugas, he says, Bhagavati Sati in the form of Jaya Durga and Shiva met there and their gathbandhan was performed, Brahma and Vishnu conducting it. That night is called the Phalgun Krishna Chaturdashi night, and that is Mahashivratri; and the blessing given there was that whoever performs the gathbandhan of Bhagavati and Bhagavan on that day — in that manner a wedding took place there.
What should be done to obtain the boundless kripa of Kalika and Durga?
If the boundless kripa of Maa Kalika and Maa Durga is to be obtained, he says, first of all become surrendered to Bhagavati. There are a great many stutis of hers: do the stuti by whichever pleases your heart and whichever you desire. Then it will be much better.
Who are the 64 Yoginis whose stotra should be recited?
After completing the pujan of Bhagwan Shiva, you should do the pujan of Bhagavati's 64 Yoginis. He says he will upload the 64 Yogini stotra as a PDF, giving the names of those who are chiefly the 64 Yoginis of Bhagavati Durga — the same chief Yoginis whose forms change within Mahakali, Mahalakshmi, Mahasaraswati and all the Dasha Mahavidyas.
Can Parvati's Saptakshari mantra be done lifelong?
A listener writes that his liking is for the form of Ma Durga, and asks whether he can do japa of Ma Parvati's Saptakshari mantra lifelong. Absolutely you can, the speaker answers.
Which is the more special mantra, the Panchakshar or Shiva-Durga?
Asked which mantra is more special, the Panchakshar or Shiva-Durga, the speaker says such a comparison can never be made. Both are exceedingly special in their own respective places.
Can Bhagavati Matangi or Sarika be worshipped at home without diksha?
One cannot do such puja even at home without being initiated, the speaker says — such pujan should be done only after taking diksha, because this form of Bhagavati is different. And if someone says that Bhagavati Durga is accepted in five forms, one of them Bhagavati Sarika and Bhagavati Matangi, then he answers that all that pujan is done by the tantric vidhi after diksha has been taken.
Which root forms should a householder take up instead?
Do that, or do Bhagavati Durga, the speaker says — all ten Mahavidyas come within these two forms. Do the root of Bhagavati Lalita, Bhagavati Durga, Bhagavati Kamakhya, Maa Tripurasundari. But when you want to do it fully by vidhi, in sequence, in the correct manner, then do it after being initiated.
Why is Durga's namavali given instead of Amriteshwari's?
The Bhagavati with Bhagavan Mahamrityunjay is Bhagavati Amriteshwari. Her namavali, in one way of putting it, is furnished with tantrokta beej mantras (Bija Mantra), and in it there is the compulsoriness of Diksha. But Bhagavati Durga is saumya for all and all the mahashaktis are comprised in her, so anyone can recite hers — therefore the 108 namavali of Bhagavati Durga has been kept here.
What similarity is there between Maa Matangi and Maa Durga?
Asked what similarity there is between Maa Matangi and Maa Durga, he answers that there is similarity in all of them; it is not that all are separate. Recite the Durga Saptashati, he says — recite it in Hindi and you will understand from that too. When Bhagavati speaks her words, listen to them well.
What does the Parvati Gita say about the shortness of time?
In the Parvati Gita Bhagavati says that life is momentary — like a drop of water, a dew-drop, upon a leaf. When it will slip and go down will not even be known. The leaf is time and the drop upon it is us; we may slip at any moment.
Asuri Lakshmi and Asuri Durga puja: the lamp has a prescribed starting place
The speaker says that people who worship Asuri Lakshmi and Asuri Durga do not even know from which place that worship should actually begin, or from where the lamp is to be lit and carried. He says this is not something made up but a written matter: wherever Asuri Durga, Deepan Durga or Asuri Lakshmi is given in the tantra texts, one finds the discussion of the place from which the lamp is to be lit for them and then set at the puja place, along with a detailed account of why it is done. He raises this straight after describing the kitchen drinking-water spot and closes by saying that that spot is the ancestors'; he does not spell the procedure out.
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.
Sindoor-in-chameli-oil tilaks on the chaukhat for the kuldevi
After the chandan and roli, the speaker says, take the orange sindoor — the "bakra sindoor" used in villages and at weddings, the same one offered on Hanuman ji — and mix it into chameli (jasmine) oil. Remembering one's kuldevi, or Bhagavati Durga if one does not know the kuldevi's name, apply five tilaks of it on the upper chaukhat. On the lower chaukhat apply five tilaks of yellow chandan.
Daily temple nirmalya hung above the chaukhat against abhichaar
Along with the Shiva water, the speaker says, bring every day the nirmalya from that same temple or from any very old temple — especially of Bhairav ji, Hanuman ji, Bhagavati Kali, Durga ji, or a temple connected with the Yoginis. It should be the morning's first nirmalya: what is left after the night's shringar and found there in the morning. Hang it on the upper side of the main-door chaukhat every day; next morning bring fresh nirmalya, immerse the old one and put up the new. Continue this for at least 108 days, six months, a year — more than half the tantra running over the house, he says, stops by this alone.
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.
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.
Can a sadhak hide his own energy from other sadhaks?
Yes. Those naishthik sadhaks who know the extensive vidhi vidhan of kavachas and know keelan in their kula parampara — as one learns of the Triskarani Durga prayoga — everyone has such Durga-related forms in his own kula parampara, and people often use them precisely so that their energy does not come before other sadhaks. About such sadhaks, he says, we will not be able to know anything.
How the names are spoken in a yantra tarpan
You will do the tarpan using the ashtottara satnamavali: "Shri Mahasiddhaya tarpayami namah, Shri Dattatreyaya tarpayami namah, Shri Anaghaya tarpayami namah" — in this manner you will perform their tarpan. If it is Bhagavati's: "Shri Durgayai tarpayami namah, Shri Satyai tarpayami namah, Shri Bhagavatyai tarpayami namah", and however many names there are in it. Take the satnamavali with the chaturthi vibhakti attached.
What is the smallest tarpan that can be done daily?
If you are a divine devotee, have the time and have the capacity to sit, you may do the tarpan with the sahasranamavali as well; but if you wish to do tarpan daily, the smallest tarpan is with twelve names. Whether it is Ganapati ji's, Bhagwan Datt's or Bhagavati's — Bhagavati has sixteen names, eighteen names; do the tarpan with the shodash naam. Bhagavati Durga ji has a namavali of thirty-two, and you may do the tarpan with that too. The archan is to be done with those same thirty-two names. It has to be done one by one, he says: in a mala mantra we read them together — "Durga Durgati Shamani" — but in tarpan or archan it becomes name by name: "Durgayai tarpayami namah", "archayami namah", and so on.
The sixty-four Yogini namavali and the nine names of Van Durga also keep a kavach nourished
Secondly, recite the text connected with whichever kavach it is. If it is the kavach of the sixty-four Yoginis, the complete namavali of Bhagavati's sixty-four Yogini forms has already been given on the channel and shared on Telegram — recite it daily and see its effect. So too the effect of Bhagavati's nine names, the nine names of Van Durga: the mantra of the nine forms of Bhagavati according to the mat of South India, "prathama Van Durgeti" and so on. If you recite these daily, their nourishment is maintained by all of these as well. And keep two kavachas always near your heart.
Why must a devotee of Shiva still hold faith in Krishna?
Because the Gita records that Shiva recited it first, before it reached Nara-Narayana and then Arjuna. Faith fractures only where information is absent — that is when people start ranking Durga above Krishna or Krishna above Durga.
Jagadamba arrives on the elephant, the arrival that fills with wealth and grain and increases prosperity
On the Gaja. And when Jagadamba comes upon the elephant she fills with wealth and grain, grants happiness and property, and increases prosperity — she is the giver of happiness and good fortune.
What does the Saptashati say about not worshipping in Navratri?
The speaker notes that people fall into controversy the moment this is said, but states the written matter: that Bhagavati says she devours and burns to ash all the merits of one who does not perform Chandika's worship, and gives him hardship. There is a reason behind it.
What does the Devi Atharvashirsha give?
In its Phalashruti it comes that the fruit obtained from studying all five Atharvashirshas is obtained from the recitation of the Devi Atharvashirsha alone — and along with it Bhagavati grants a great deal more, including the glory of the Navarna and of the Panchadashi Vidya.
Durga, Kala Kali and Tara are placed on a par with the sadhana of Ma Vindhyavasini
He tells the same listener to do the sadhana of Ma Bhagavati Durga; on a par with the sadhana of Ma Vindhyavasini, to do that of Bhagavati Kala Kali, and to do that of Bhagavati Tara.
A video on Durga's naam mantra, japa-able without diksha, is promised per the Devi Purana
A listener asks him to make a video on a Durga naam mantra which everyone can japa without diksha. He agrees, saying he will shortly make one on the japa of Durga ji's naam mantra, and will make it according to the Devi Purana, calling it a very good thing to have said.
May the Ashtakshar mantra of Ma Durga be done?
Asked whether the Ashtakshar mantra of Ma Durga can be done, he says: according to him, if you do it having become initiated, then it is much better. For the rest, it is your own wish.
How does one do pratyakshikaran of Bhavani?
Asked how Bhavani's pratyakshikaran is to be done, he answers by name: dedicate your life to Bhavani, and leave it upon her.
May a devi be worshipped in the form of Ma Gauri?
It is not wrong at all, he says; you may do the puja in the form of Ma Gauri.
Is guru diksha necessary to perfect the thirty-two names of Ma Durga?
Asked whether taking guru diksha is necessary for perfecting the thirty-two names of Ma Durga, he answers: it is not necessary at all; you may do it at your ease, and its vidhi has also been told. For protection, whoever wishes — the vidhi for Durga ji's thirty-two names, the chakra vidhi that has been told on the channel, how the Dvatrimsat Naam Mala is to be perfected — you may perfect it in Gupt Navratri. There is no need of any diksha.
What relation does Bhagavati bear to the pitrs?
He asks: whose daughter is Bhagavati? Himalaya's. Who is her mother? Bhagavati Mena. Who is the father of Bhagavati Mena? On that reckoning, he says, if you look at it so, Bhagavati is the granddaughter of these pitrs — she has been called the daughter of the pitrs.
What should be done for victory in a court case?
It depends on what subject the court case is for, the speaker says. The upasana of Bhagavati Durga is the giver of victory — it is there in the Durga Saptashati, from the eleventh adhyaya. If you recite that, it is most excellent.
Is Ma Durga's vahan only a lion, or can it be a tiger?
A listener says that in spite of trying, he sees only a tiger with closed eyes in dhyan, and asks whether Ma Durga's vahan is only a lion or can be a tiger too. It is good, brother, the speaker says: lion and tiger, it can be both. Asked whether he may then do the trikon in that Ma, he says one certainly can.
After five lakh japa of the Durga pranava, may the mala mantra be done samput in chakra vidhi?
Asked whether, after five lakh japa of the Devi Durga pranava, the Durga mala mantra may be done in chakra vidhi with the devi pranava as samput, and whether the Durga pranava may be put in the chakra vidhi in place of the devi pranava maya beej, the speaker says absolutely you may put it — most excellent, very good. If you have done the japa of the Durga beej, five lakh, and now after that you do this prayoga, it is entirely right, you can absolutely do it. And in that there is no need for you to put the maya beej, to put the devi pranava separately.
How pleased is Bhagavati by the recitation of the eleventh adhyaya?
She becomes very pleased, brother, the speaker says. The Durga Saptashati is exceedingly dear to Mai. You are speaking of eleven adhyayas — eleven adhyayas, why, if you will read even one shloka, Mai will be pleased by it.
How is a masani shakti in the house or body quieted?
Asked how a masani shakti on the house or the body is to be quieted, the speaker says there are many, many prayogas for quieting it, and that it depends on which shakti it is and then according to that. On a listener writing "vaivat" or "bhavat tamasik shaktiyan", he says there is probably a jumbling of the word: what has been written as vaivat is what we in masan call bamath. To quiet it, the help of the yoginis of Bhagavati Kali and Bhagavati Durga is taken in particular.
How is a shakti that someone has bound to be released?
Asked how a shakti is to be released if someone has bound her, the speaker says: take the help of some knowledgeable person. If you yourself have knowledge, then according to the shaktis concerned — as if she is some sevika of Bhagavati Durga, some yogini — she will obtain strength and capability from performing havan connected with Bhagavan Sadashiva. If you perform sadhana connected with Bhairav ji and do havan, she will obtain capability from that.
What balances the japa of a devi mantra?
That you do mantra japa is excellent, the speaker tells her. Whosever mantra you are doing japa of — if, for instance, you are doing Durga ji's — then the japa of a Shiva mantra should be done alongside, by which balance comes. Asked what to do if no benefit is obtained from sadhana, he says that when benefit is not being obtained from the puja and sadhana of Shiva ji, the Dwadash Jyotirlinga anushthan that has been described should especially be done in the Shravan month.
Does the direction the lion faces on a Durga image matter?
Yes. Where the lion is reversed, the form passes into the Vipreet Pratyangira aspect — the reversed lion is held to belong to the Durga Pratyangira. An image with a reversed lion should not be kept.
Durga Saptashati with the wrong vidhi brings suffering, not grace
The speaker says that with the right vidhi-vidhan, a daily Durga Saptashati path brings such grace that no material wish stays unfulfilled — but when, driven by fate, the anushthan is done with the wrong vidhi and in the wrong way, many kinds of suffering enter one's life, the familiar matter of a deva or mantra Shraap. Worship with pure bhava is fine in its own place, but once one follows a Tantrokta vidhi one must do vidhi-bound karma only. The Saptashati recited wrongly, he says, can swallow the whole universe within itself: its 700 mantras are tantric, not ordinary.
Is a khappar offered to Mata Durga as well?
Absolutely, he answers: a khappar is offered to Mata Durga too. To the maximum of Bhagavati's forms a khappar certainly is offered. People will say that to Bhagavati Saraswati it is offered nowhere; then he will say only this — you will not find it written anywhere, but go to Maihar, go to Sharda Bhavani, and you will come to know. He adds that he cannot give the answer to every single thing, and often has to fall silent, asking why every single thing should be told.
Who is Mariya Bhavani, and what does the word Bhavani cover?
A questioner writes that some among his ancestors were tantrics who carried Mariya Bhavani with them, and that today everyone in his family is greatly troubled. The speaker asks everyone to listen with attention. Understand, he says, in which places the word Bhavani is being applied. In tantra the name Bhavani has been given to such shaktis as have in reality nothing whatever to do with Bhavani Durga ji.
Which is the greatest of the Bhavanis?
The greatest Bhavani among them, he says, is Trinetra. Three eyes are the greatest identifying mark of hers. She is held to be the direct form of the three-eyed Chandi Durga. And she can be in many forms — she can be in a Lakshmi form, she can be in other forms, she is Mahayagni; and in a very subtle and gentle manner she dwells, so to speak, in someone's kula, in the param kula.
Does the satvik khappar vidhan apply to Mata Durga?
For Mata Durga that will not be so, he tells the questioner. That vidhan of the satvik khappar will not be.
Can a two-armed Durga vigraha receive the pran pratishtha of a ten-armed form?
Asked whether, if the vigraha of Maa Durga is the two-armed Abhay Durga, the pran pratishtha in that vigraha can be of the ten-armed or four-armed Dagdhatri, he answers that according to him it cannot be. If it is two-armed, then it will be only of two arms. Whichever form you wish to do upasana of, and whichever you wish to install — keep both the same.
Which mantra can be japped while walking about?
Japa of a naam mantra is done, he says. If Durga ji is your ishta then you can do japa of the name of Durga ji, of the first mantra of the Argala. There is no need to attach Om, and if you do attach it there is no difficulty either; there is no need to get so entangled in that — do it comfortably. When that mantra settles in your mind it will keep running while you walk about. You can do it because it is at maximum a naam mantra: there are eleven names of Bhagavati in it. Practise it, and in two or three months the practice will be such that the mantra will run even in your dreams.
What is the difference in bhav between Sanskrit and Hindi recitation?
The bhav that comes from Sanskrit uccharan comes in a different manner, he says; things are mantrokta, and the hair of the body stands on end. But the same thing, when you do it in Hindi, is also bhav-primary. When you recite the passage that Bhagavati, while drinking madhu, said — roar for a moment, and after that I shall drink your blood — the bhav that comes within you as you say it, when every hair stands up, by that bhav Bhagavati is pleased and shows grace. So do not stay in the illusion that if you recite in Hindi you will get no fruit; Jagdamba will show just as much grace.
Was the killing of Shumbh and Nishumbh connected with Ma Kali?
To Shreyas ji he answers that it was actually connected with Bhagavati Kaushiki. The killing of Chanda and Munda is what is connected with Kali ji, he says; where are you all getting stuck.
If we accept the Mata and still have so much sorrow, why does she not listen?
To Neha ji he says this question becomes one of a different kind. All of us who do the seva of Jagdamba should never say that she does not listen. He says this again and again: whenever you have lit even one agarbatti, whenever you have offered even one coconut or one bhog in the name of Jagdamba, she accepts it — she is Mahamaya. She is the adhishthatri of the whole of creation; it simply cannot be that she will not listen. You and I cannot understand in which form she is listening. What you want directly does not happen. And one should never say: we did your puja, we did your seva, why is there so much sorrow, why are you not listening. He understands that it comes out of the mouth because of suffering, but afterwards one should accept that whatever is happening, Jagdamba is doing only good.
How should a murti of Ma Kali and Durga be established?
Asked how a pratima of Ma Kali and Durga should be established, he says it is an achal murti; then it would only be possible to show it when an establishment is happening somewhere, and the video is recorded at the time of doing it and put up. To another listener who says he is going to establish a pratima of Ma Durga Kali so that the Mata may reside awakened in it, he says: you will do it yourself. If it is to be done by vidhi-vidhan, then everything will have to be kept in place and done — you will not be able to do the whole vidhi-vidhan alone.
Can Durga Mata remove a shamshani shakti in tantra?
Asked whether in tantra Durga Mata can remove a shamshani shakti or not, he answers that she absolutely can remove it. To Maypal ji he says that the full vidhi-vidhan of the mantra he has written is on this very channel, and to do it from that.
What is the wealth abhishek for a Durga upasak?
If you do sadhana and upasana of Bhagavati Durga, the speaker says, then on the day of the Ashtami tithi do her abhishek either while reciting the Tantrokta Devi Suktam or while reciting the fourth adhyaya. Her abhishek too should be done by you with fragrant water and the like.
Is bhaav enough when only a lota of water and five raisins are offered?
And you keep, the speaker says, one lota of water, five raisins counted out, two cloves, one camphor — and then say, how will they not be pleased, how will the work not be done? Then in five raisins you say, my bhaav is this much. If it is bhaav, he asks, why are you doing so much? With bhaav, fold your hands and sing a stuti.
May children do japa of the 108 names of Ma Durga?
They absolutely can, the speaker answers; children can absolutely do the paath of the 108 names of Bhagavati, and there is no dosha in it.
Must a child also do the havan of the 108 names of Ma Durga?
If you are very young and do not yet have information about all these subjects, the speaker tells the questioner, then only do the paath. Learn the havan slowly; when it becomes possible for you, then certainly do the havan too. For now, do only the paath.
Durga nama siddhi comes through nama japa
Asked how to sidh the Durga name whose importance he had explained for Navratri, the speaker answers that it can be made sidh by doing nama japa of Bhagavati — japa of her name.
How is a havan of Durga's hundred names performed?
Asked how to do the havan of the stotra names, the satnaam, for obtaining Bhagavati Durga's grace, the speaker says: as it is done, Durgesh ji — you may do the ahuti with ghee and guggul, with their 108 names. With an ordinary sankalpa.
On which side of Durga does the vigraha of Manasa stand?
Asked, by a listener whose kuldevi is Manasa and whose ishta is Maa Durga, on which side of Maa Durga the vigraha of Maa Manasa will stand in the house, the speaker says he will message her personally after looking — he cannot say it without seeing. It will have to be seen where Bhagavati Manasa has been given a place, on which side of Bhagavati. Because, he says, if she stays together with Shiv ji, with Shiv-Parvati ji, then she sits on Bhagavati's left side.
What can be done when someone is attempting to entrap one by prayoga?
Ghanshyam Das ji asks about Bhagavati Durga's yogini sadhana; the speaker says it is not possible to tell it at once, because all the materials would have to be arranged, and an ordinary vidhan cannot be told just like that either. Instead, he says, if this is a matter of fraud, if such a situation has arisen, then arrange to obtain Bhagavati Durga's Vajra Panjara Kavach. And if not that, then, doing samput with the Argala mantra, or with the "शूलेन पाहि नो देवी" mantra, recite the Tantrokta Devi Suktam.
The panchayatana arrangement and its samput are to be drawn out and sent as a diagram.
Asked to tell the panchayatana of Maa Bhagavati Durga again, and how the samput is done, the speaker says all right — we shall make a diagram and send it, and you will get it; and he says he will write it out and give it.
What should someone do whose Shani sits in the second house, without any initiation?
The Tara answer given in the Shani live was specific to that context. Where a Dasha or Mahadasha is running, Deepdaan for Bhagavati may be done. Best of all, with no Deeksha, is service and worship of Bhagavati Durga — in which the presence of all ten Mahavidyas comes about — or of Bhagavati Kamakhya.
Is Durga merely the aggregate of the Devas' Shaktis?
No. She emerged from the assembly of all the divine Shaktis at the killing of Mahishasura — but the root principle in Durga ji is not merely the aggregate of all the Shaktis. She is the one who gives Shakti to all of them. This, the speaker says, is a thing to be understood.
What should you do on that night if a mantra you have long been doing gives no effect?
If for a very long time you have been performing the siddhi of any mantra — siddhi meaning that you want its effect and the effect is not coming — then on this day there is no need for you to install a swaroop of Bhagavati Tara before Bhagavati Durga. Within Bhagavati Durga the ten Mahavidyas are established; within Bhagavati Parvati all the shaktis are established; all are her own swaroops.
Write the mantra out by hand, offer it, and then do japa or paath again
Sitting before Jagadamba Parvati or before Bhagavati Durga, on the one night of the Chaturdashi-vyapini or Amavasya-vyapini night, take whichever mantra you have been performing the purashcharan anushthan of that is not awakening and giving no effect — or the stotra you are purifying — write it out completely with your own hands, offer it to Bhagavati, and then do its japa or paath again and again, according to your strength.
If both Shiva and Durga are one's ishta, how is the panchayatan made?
Look, he says, if you will establish the panchayat of Shiva ji too, then there Durga ji's sthapana will happen. Keep Shiv-Shakti in the middle; there is no difficulty. Comfortably keep Shiv-Shakti in the middle and make the panchayat sthapana according to Shiva ji. Or, if you wish — because you will be keeping them in the yugal swaroop, that is, you will not have kept a Shivling but will have kept their Shri Vigraha — there is no difficulty; you may do it according to that as well.
Can the Durga Ashtakshari mantra be done without diksha?
This Durga Ashtakshari mantra is in itself an Ashtakshari vidya, the speaker tells Mrigendra Rajput, and he never tells anyone to do mantras without diksha. The reason: until there is diksha this cannot be done as an independent mantra alone, because it comes within the vidya krama. You may do the nama mantra; but the full Ashtakshari mantra cannot be done in that way. At the least take upadesh from some competent sadhak and do it with that. And in any case there are so many things to do — a mantra alone is not done independently in that fashion.
What are the two kinds of Mrigendra sadhana?
Mrigendra sadhana is of two kinds, the speaker says. One Mrigendra sadhana is an independent sadhana, of the Veer bhaav. And one is of Bhagavati's Mahasingh. Within that too it depends upon the different forms of Jagadamba: it is Mahavishnu in all of them, but according to the form — as with the eighteen-armed Durga ji, in which the singh is a separate matter, and in the eight-armed it becomes different. With the form there is a difference of mantra and the rest as well.
Where the kula devi is of an ugra form, a standing coconut is placed on the shakti kalash.
He says he added one thing in the tantrokta subject: if your kula devi is worshipped specially in the house and is of an ugra form, and the tradition already is that no purna patra will be kept and the coconut stands upright, then such a coconut is placed for the ugra forms of Chandika. It is then called a shakti kalash, and a great many vidhi rules become different, and it cannot be the same for everyone.
May a Durga or Bhairav yantra be made within the five days of Diwali?
Asked, with reference to what he had said in a video about the peeth yantra and about doing it on a good day, whether a yantra of Durga ji and Bhairav ji may be had made within the five days of Diwali, the speaker answers: absolutely, have it made. On an auspicious day you can certainly do it.
May the thirty-two-name path be done mentally?
Asked whether the mantra path of the thirty-two names may be done mentally or should be spoken aloud, the speaker says it may certainly be done mentally, there is no difficulty at all — but do it seated. If you do it while walking about it is a little different, because the ugratmak beej in it is greater; the mantras of Bhagwati Durga are ugra.
What should those who wish to treat the Mother as a mother do instead?
If you are to do japa treating the Mother as mother, the speaker says, then do japa of Durga ji's name itself. In the Mundamala Tantra a full description is given of what comes of doing japa of Durga's name: japa Durga's name day and night. He adds that a listener had sent him the matter that a devi sadhak should do japa of ten thousand — one ayuta — of the Durga name daily, with its whole mahatmya described, and asks why people do not promote that.
May two Durga murtis be kept in a home mandir?
Asked whether two murtis of Durga Ma, both taken in brass, may be kept in the home mandir and both worshipped, the speaker answers that they may be — there is no difficulty at all where the shri vigraha of Durga ji is concerned.
What is prescribed for a government servant suspended on a false charge?
A listener says she was suspended by the Collector, that the department had the stain of a woman-related case put upon her, that when the stain was not proved she was blackmailed to withdraw the complaint and has not been reinstated for three years. The speaker first asks whether legal action cannot be taken. Then he says: for those of a government department caught in a problem of this kind, it makes no difference whether or not you have a guru — do path of one chakra of Bhagwati's thirty-two namavali by the chakra vidhi every day at night, offer a bali of a pomegranate, or of a nutmeg if a pomegranate bali is not possible, and pray to Bhagwati for justice.
Durga 108-names siddhi with daily havan in Navratri, and verifying the result afterwards
The next vidhan was for Navratri. The speaker says he told the sadhak to do the siddhi of the Durga Ashtottara Shatanama — the 108 names — by the siddhi method given on his channel, beginning the path and doing Havan; the one thing he had him do was a havan every day. For all nine days, through Navami, there was the full path and havan, and on Navami morning Kanya Pujan. The sadhak said that for the first time in his life he saw an anushthan completed: from Pitr Paksha to now no possession had come on anyone. Only occasionally did someone start speaking very loudly or feel the body stiffen, but it settled fully; and many bad dreams came in between, almost like threats to stop, which only strengthened the conviction that the right thing was being done. After Navratri the speaker told him — since he had earlier shown the case to many local readers — to show it again to some local reader and satisfy himself of what level the thing was at; they told him that the Muslim thing that had been in the house was, for now, nowhere to be seen, it had somehow been removed. Whatever happened, he says, was by divine coincidence and Bhagavati's kripa.
How can others be encouraged towards the bhakti of Mata Durga?
In today's time there is only one way, he says: encourage the person out of the suffering he has — tell him, do this thing and you will get release from your suffering. Once he has even a little experience of it he will begin to like it, and then he will do that bhakti. Otherwise people today do not want to do anything without their own profit. And Bhagwan Shri Krishna says in the Gita that with people of this dambhi kind one should never speak shastrokta matters at all; there is no need to tell them do this, do not do that. Leave it.
What is the order of upasana within Durga upasana?
In Durga upasana, Ganapati is first of all; then Batuk Bhairav; then Hanuman; and then, at last, Bhagwan Narsingh. And the direct worship of Bhagwan Narsingh is done by only a very few — somewhere in the direct manner someone will say that in Durga upasana, among the four veers, the puja of Narsingh Veer also takes place. There is no need to do all of that in that way, he says; people will not even want to do so much. Only those who need it should do it — those who wish that what is here should be complete, when there is that kind of samarpan, and when Bhagavati grants the capacity.
Can Kaal Bhairav be worshipped with Ma Durga in the darbari form?
The puja of Kaal Bhairav can absolutely be done together with Ma Durga in the darbari form. And the kshetrapal nikari, the next day, is to be cooled — if nobody has eaten it.
Why does Mahadurga's pujan pacify a brahmarakshas dosha?
It is said that if Badi Durga, that is Mahadurga, is worshipped, her pujan simply will not take place without the pujan of the sixty-four Yoginis; and it is said that if Ma Bhagavati Mahadurga is worshipped, the dosha of brahmarakshas and the like is at once pacified. The reason behind it, he says, is that when the sixty-four Yoginis are worshipped, one of the sixty-four Bhairavs in it bears the very name Brahmarakshas — Bhagavan Bhairav has been held in the form of Brahmarakshas too, and this one also comes among the sixty-four Bhairavs.
How does Mahalakshmi's warrior iconography connect to the origin of Durga?
Beyond her role as goddess of wealth and harmony, Mahalakshmi is depicted as a mighty warrior brandishing weapons — the author states the gods combined their strengths into her form to vanquish the asura Mahishasura, with the widely worshipped form of Durga said to manifest, in essence, from Mahalakshmi herself.
What does the Kalika Purana say about Durga's threefold manifestation, and her connection to Rama?
The Kalika Purana describes Durga destroying a great asura three times across three kalpas, manifesting each time in a different form — eighteen-armed Ugrachanda, sixteen-armed Bhadrakali, and ten-armed Katyayani — and Shakta lore credits Rama with initiating the sharad ritu Durga puja before defeating Ravana.
How many arms does the Shmashan Bhairav form have?
There is a full description of his form, he says: he has eighteen arms. Think about it — how the arms are connected with shakti, what is said about it, upon whom he is present; the eighteen-armed Durga, the sixteen-armed Durga who has been called Bhadrakali, what the connections are. The whole subject, he says, will go on becoming clear to you from this.
If Shri Krishna is Parabrahma, why did he worship Bhagavati Durga?
The speaker turns the question round. Why did Shri Krishna, who according to the Gita is Parabrahma Parameshwar, do the upasana of Bhagavati Durga at all? What need was there for him to tell Arjuna to go and do the aradhana of Shiv ji to obtain the Pashupatastra? Why did he send the mighty Bhima to go and bring Bhairav ji? Why did he say, please Hanuman ji? There was no necessity — he was the Purna Brahma Paramatma. He had every one of these things done, and there is a reason behind each.
If someone wants to follow only one form, what is owed to the rest?
If you want to proceed with one single swaroop, at the very least the utterance of the others' names must certainly take place. He is not saying that you should sit and do each one's kavach — first Ganpati kavach, then Ganpati sahasranama, then Hanuman ji's. He compares it to a family: you love your husband greatly but respect the elders and give affection to the younger ones. So the special pujan is of your aradhya — if Bhagavati Durga is your aradhya, then her kavach, her sahasranama, her special stuti; for the rest, mere utterance of the name, their ten names or the twelve-name stotra, and that much is plenty.
Since the Durga Saptashati is tantra, should it be done without a guru?
Every mantra of the Durga Saptashati is tantra, the speaker agrees — that is a correct statement, all of it is correct. With bhakti bhaav, for obtaining Bhagavati's grace, you may do her Kavach, Argala and Keelak.
Can the bhog of all the family deities be offered in one vessel?
It is a very good question and everyone should listen to it and follow it, the speaker says. More than one deva and devi may absolutely be kept at home; there is no difficulty, as you wish. Offer the bhog in two places. If you offer in two places, then one vessel's bhog is for the whole Shiv Parivar and all the shaktis connected with Shiva, to whom a tulsi leaf is not surrendered — because if you put in a tulsi leaf, that bhog will not be accepted even by the amsha of Ganpati, Bhagavati Durga cannot accept it, Bhagavan Shiva cannot accept it, and a great many shaktis will not accept it.
Who is Bhagavati Shakambhari?
The speaker describes Shakambhari as the form of Bhagavati Durga that is world-famous by that name. When famine fell on the whole world because of Durgamasura, Jagadamba took the Shatakshi form, manifesting a hundred eyes in her body, and through those eyes flowed water, that is tears; from those tears the world's water was replenished and every shaak and vegetable sprang up again, and the form she held after that is counted as the Shakambhari swaroop. He adds that the swaroop of Shakambhari and of Bhagavati Annapurna, and especially a great many of their tantra-related mantras and vidhans, are almost one and the same.
Shakambhari anushthan setup and order of worship: cloth, direction, vigraha, nyas and kavach
The speaker says to use red or yellow cloth, a yellow or red asana, and to do the japa facing east or north, before an installed Shri Vigraha of the four-armed Jagadamba or, alternatively, of the eight-armed Durga, on which the archan and pujan are done. The order is smaran of Guru, Ganapati and the rest, then dhyan of Bhagavati Shakambhari Durga, then the viniyoga, rishi and other nyas, kar nyas, hriday nyas, dhyan mantra and japa mantra exactly as written in the PDF linked in the video description. Before that vidhi one may recite the Shakambhari kavach, or, if it is not available, Bhagavati's Chandi Durga kavach from the Saptashati, and then perform the anushthan of the mantra.
One-day Purnima form of the Shakambhari or Annapurna sadhana, and Paush Purnima as her avataran day
Apart from Navratri, the speaker says the Poornima of the month of Paush in particular has been called Bhagavati's avataran divas, the day Jagadamba took this swaroop, and on that day a one-day sadhana may be done in a special way. If short of time, the Annapurna or Shakambhari sadhana may also be done as a one-day sadhana on the Purnima tithi of any month: japa to one's capacity in that day, 5,000 japa with its dashansh Havan, Tarpana and Marjana, and a bhoj of one kanya, or one kanya's food, clothing and shringar articles, which may also be donated at a temple.
Shankhachud's own shakti was blunted by the insults he gave
He recalls Shankhachud, who insulted Devaraj Indra, Vishnu ji and everyone; because of that insult his very shakti became blunted, and struck once by Indra's vajra he fell unconscious. All his shaktis, and Tulsi ji's pativrat dharma, stood useless where they were once he did the nindaa. In exactly this way, when you begin saying that you did so much puja of Durga ji and nothing is happening, the trouble begins and our punya starts to decay. Therefore nindaa should not be done.
Does everything taught in spiritual discourse trace back to some shastra?
The speaker says that however many things are being said in the world, their root is some shastra somewhere. By experience the arrangement can change a little, statements can change, methods can change, the manner of explaining can differ on the basis of experience — but the root of all of it is one or another Sanatan granth. Of his own speaking he says the root is the great purashcharan he performed of Bhagavati's Ashtadashakshari mantra, through which everything occurs, experiences arise, and whatever tantra is done is done.
What should someone who has been doing the Durga 32 Namavali do now?
If you have been doing the 32 Namavali of Durga ji up to today, then keep your trust in that alone and do not stop doing the 32 Namavali. If it is for the destruction of enemies, the destruction of hostile thoughts, or for your own protection, do the anushthan of exactly that — and this time in Navratri do an anushthan of eleven thousand again.
What is promised in the Ashtottar Shatnam, and what about Argala?
If you are doing a wealth-related sadhana connected with Bhagavati Durga — for instance the Ashtottar Shatnam — the speaker recalls that Bhagavan Shiva has said in it that whoever does it with whatever purpose will obtain dharma, artha, kaam and moksha, will be filled with wealth and grain, and will obtain sons and grandsons. If you had taken it up, do it now too and do not leave it. If you do abundant japa of the Argala mantras and have been doing its havan, then in this Navratri too you must do exactly that.
If the grahas are below Bhagavati, why do japa of them at all?
The speaker takes the objection — that the grahas and nakshatras are below Bhagavati and not above her, so why should we do japa of the grahas — and answers: read the mala mantras of Bhagavati Durga, or read her Sahasranama, and Mai herself is saying there sapta-vimshati nakshatrena rupena, that is, I myself am the form of the twenty-seven nakshatras; I myself am the form of the Navagraha. So all the forms of the grahas and nakshatras are Bhagavati's own; somewhere she herself made them, telling them to give effect in people's lives according to their karmas. Therefore we cannot pass over the Navagraha and go on.
Can the paath of Saraswati be done for Ma Parvati?
Absolutely, the speaker answers: the paath of Saraswati can be done for Ma Parvati.
How are deities asked to depart at the end of a puja?
In daily pujan, the speaker says, according to him there should not be any need to do visarjan; that whole vidhi is not for ordinary householders. But in the special pujan, when we make the request, then in the visarjan mantra we pray thus: that Lakshmi and Ganesh, Ganpati ji, together with Riddhi-Siddhi and Shubh-Labh, should always occupy their place in our dwelling and remain here. And to Bhagavati Durga we say: O Ma Jagadamba, depart to your own lok, and from there protect us by your vajra; and whenever an auspicious work occurs and I call you again, then O Mai, come here again with your family.
Is it true that Bhagavati Chandika is angered by the scent of tulsi?
A shloka is much circulated these days, a listener says, whose meaning is that Bhagavati Chandika becomes angry from the mere scent of tulsi — by which reckoning a Vaishnava could never worship Bhagavati Durga at all. Kindly send the shloka once, the speaker answers, and let us see what its source is and why it is; it must have been written for some reason on account of some such situation, it is not written just so. That would be improper. In the form of tulsi Jagadamba herself is present. Send the shloka and he will give the proof from the shastra, live, opening the book: that Bhagavati herself has manifested in the form of Dhatri, of tulsi and the rest, and what her mahatmya is — you may read it in the Devi Bhagavat too.
What should be recited instead by one who only wants Mai's bhakti?
If you only want to do the bhakti of Mai, the speaker says, then do it by stuti and the like. Do the Durga Apaduddhar. In the Durga Apaduddhar stuti it is written that whoever recites it, Bhagavati will fulfil his every desire, and that even for a man trapped in the greatest of calamities every calamity will be removed — Namaste jagat tarini trahi Durge. So do that. The difficulty here, he says, is this: to do the very thing that is forbidden to one.
Shulini Durga is offered for those with many enemies, one person dedicated to her alone
Shulini Durga they are giving, the speaker says, only because many people have very great trouble from enemies, and the enemies are not one but more than one; so for those people there is Shulini Durga and the rest. For them a separate person will remain, who will do only and entirely Shulini Durga. As for the khadga and the particular kavachas and the like, those they have not put on the channel or on the website: contact personally and you may say what you need. In this very Navratri they will make that arrangement. If you tell them after Navratri then it will take him more time, since it is not possible for him alone to do that much japa — and he cannot say, here, take it, brother, since you are hardly coming to watch. In Navratri there is time and there are people, so at this time everything can happen: talk to them and say whether you want a khadga or whatever, the Kalika khadga and so forth, and the whole arrangement will be made in time. If you do it later, then fifteen days will have to be given for the japa and the rest.
Which stotra or mantra should be done for Ma Jai Durga of Jharkhand?
He says the complete vidhi-vidhan and puja of Bhagavati Jai Durga is a separate form of tantra with an entirely separate vidhan, and can be done if you live there. Ordinarily one may do it with the ashtakshari mantra; there is also the saptakshari mantra of Parvati ji which he has given on the channel. In fact, he says, two mantras given on the channel — one of Samb Shiv and the second the saptakshari — are both mantras connected with Jai Durga, taken from the khand of her own tantra. They are from the Jai Durga Mishra Tantra.
A pandit's public claim that Ram ji nowhere performed the puja of Durga ji at Vijayadashami was answered with a photograph of the passage from the Devi Purana
He recounts that a certain big pandit had written on Facebook that Ram ji nowhere performed the puja of Durga ji at Vijayadashami and that this was a wrong statement. He put up a photograph of the whole passage from the Devi Purana in reply, at which the pandit unfriended and blocked him.
Should darshan of the deity be spoken about publicly?
Told by a listener that the bal svarup of Durga ji is being seen, he says such subjects are not told publicly in this way. If Bhagavati is giving darshan and giving kripa, that is a very good thing — keep it limited to yourself. Take the enjoyment of the sadhana.
How often should the Durga path be done?
To a listener who does the Durga path twice, he says to do it on every Ashtami and Chaturdashi.
No notes match "".