Krishna
Every question on the site tagged Krishna, each answered from a timestamped source rather than a summary written from memory.
Bhagavan Krishna, the eighth avatar of Vishnu; spoke the Bhagavad Gita to Arjuna on the battlefield of Kurukshetra.
111 notes from our sourcesNotes from our sources
What is the scriptural basis for combining spiritual practice with active defense rather than passive non-violence alone?
Krishna's teaching to arjuna in the Bhagavad Gita — 'Klaibyam ma sma gamah partha naitat tvayyupapadyate' (do not yield to unmanliness) — is cited to argue that peace is unattainable without the capacity to check hostile forces, so scriptural knowledge must be paired with defensive strength.
What did Barbarika ask Lord Krishna about the true means of welfare, and how did Krishna answer?
Barbarika asked Krishna which path — Dharma, Aishwarya, sense-control, penance, or Moksha — ensures welfare; Krishna explained the Varna Dharma of each class and, since Barbarika was Kshatriya-born, instructed him to acquire strength through worship of the Divine Mother to suppress evil and protect the righteous.
As the proud Yaksha king Suryavarcha he questioned the need for Vishnu's incarnation, and Brahma cursed him to a mortal birth ending in the sacrifice of his head
As the proud Yaksha king Suryavarcha, he questioned the need for Lord Vishnu's incarnation and was cursed by Brahma to be born mortal and have his head demanded in sacrifice by Krishna before the Mahabharata war — but Vishnu blessed him that his sacrificed head would be worshipped by gods and mortals for all time.
What scriptural authority establishes Shaiva-Shakta-Vaishnava unity?
The Devi Purana, compiled by Maharshi Vedavyasa, establishes that Shiva and Parvati manifest in unified divine forms, and that Shiva Himself manifested as Radha while Krishna and Supreme Divinity remain non-different — so creating a hierarchy between Shaiva, Shakta, and Vaishnava paths lacks scriptural foundation.
What kinship and manifestation relationships does the Shiv Puran and Devi Bhagavata describe among Saraswati, Krishna, and Radha?
The Markandeya Purana clarifies that the Saraswati who married Brahma is Shiva's younger sister, while a separate Saraswati manifested from Brahma's mind married Narayan; the Devi Bhagavata Mahapurana describes Bhagavati manifesting as Krishna, with Shiva manifesting in eight forms including Radha.
Strengthening the Shani Maha Mala Mantra at teerth sites: Navagraha and Kali temples, Krishna's land and Shani shrines
The speaker says that at any teerth with a Navagraha temple or a place of Bhagwati Kali — Mahakali, Kali, Bhadrakali, any form of Jagdamba — take a red flower, recite the mala mantra over it and offer it at her feet, and the mantra gives still more effect; likewise at a Navagraha temple, and especially where Shani is enshrined with his mother Chhaya. Krishna is Shani's guru, so doing the mantra's japa in Krishna's city, as during the Govardhan parikrama, gives immediate benefit, though Krishna's own seva comes first there. At Shani's own places, Shani Shingnapur or Kokilavan near Vrindavan, doing the 5–6 km parikrama while chanting the mala mantra brings his special grace.
Three forms of Vindhyavasini in the Krishna avatar: Ashtabhuja, Subhadra-Vimala and Yogmaya of Delhi
The speaker says Bhagavati Vindhyavasini herself appeared in three forms in Narayana's Krishna avatar: the Yogmaya who slipped from Kansa's hands, known in the Vindhya region as Ashtabhuja; Subhadra at Jagannath Puri, established there in the Jagannath temple as the shakti Bhagavati Vimala; and the Yogmaya form she took at the place in Delhi. He adds that there are many distinctions and secrets which cannot be fully unveiled — the Vindhya region is vast, and Vindhya tantra is a strange tantra holding many secrets.
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.
Krishna's yoga-kshema promise and why pointing a finger at God shows no trust
The speaker recalls that in the Bhagavad Gita Bhagwan Shri Krishna says the responsibility of carrying the Yoga Kshema of one who depends on him is his own, and that he himself will bring such a person out. But, he says, you only keep reading this and then raise a finger at him again and again: what responsibility is yours, you do nothing. It becomes your duty too, he says; how God will act is his own wish. If you point a finger at him all day, it means you do not fully believe his word, and that is why you point the finger; and where there is no trust, the work will not happen either.
Why is Kamakhya fully awake at Narak Chaturdashi?
Addressing all the mothers and sisters who will be in their period at the time of Diwali, the speaker tells them to look plainly at this period: Narak Chaturdashi, the slaying of Narakasura, and where Narakasura's connection lies. Hear the story again — how Bhagavan Shri Hari Narayana, in the avatar of Krishna ji, performed the slaying at this time, and in what manner the slaying of Narakasura took place through his shakti. So the Chaturdashi is related to Narakasura, and the name Narak Chaturdashi was given from that; and Bhagavati Kamakhya remains fully awake at this time, because she is the ishta shakti of tantra.
When does the worship of one deva alone become possible?
That comes further on, the speaker says. When, performing all these karmakand in an ordinary way, the kamanas begin to be freed from your mind, when it makes no difference to you what good or bad is happening, when you rise above all of it — then everywhere you will see the very one you worship. Then you need not worry about Krishna or Kali, that we shall worship only Krishna. Bind him in any one form: if he is mother, keep him in the form of mother; father, in the form of father; sakha, as sakha; guru, in the form of guru.
In what bhava are Radha and Krishna held?
Some serve Shri ji, Bhagavati or Krishna in dasya bhava, some in sakha bhava; some hold Bhagavati in the bhava of a sakhi; some in the form of a son, giving the affection due to a son. In the same way, the speaker says, we serve them in the form of guru and hold them to be Mahakaul: that Radha Rani is Shiva himself in that swaroop, and Bhagavan Krishna is the swaroop of Bhagavati Parvati, the swaroop of Bhagavati. In that swaroop we hold them as Mahakaul — so for us they became our Gurudev and Guru Maa.
What is Golok dham, and what is the Narsingh Mehta story told about it?
Asking which dham those who worship the Krishna swaroop of Shri Hari Narayana go to, the speaker answers: Golok dham. He tells the charitra of the bhakta Narsingh Mehta, the famous saint of Gujarat, who worshipped Bhagavan Shiva and kept a fast for seven days. After seven days Shiva appeared and asked what boon he wanted. Narsingh Mehta said: give me what is dear to you. He was a bhakta of Shiva. Taking him in his lap, Bhagavan Shiva went to the param dham, where on the night of Sharad Purnima the maharas was going on, and he placed Narsingh Mehta in the pitambari of Bhagavan Narayana.
What is the origin of Golok, in this account?
That very loka, that very dham which we call Golok dham, is the gaushala of Bhagavan Mahamaheshwar Shiva, which he had constructed by Vishwakarma in the form of Golok dham. And there he established Bhagavan Narayana in many different forms and gave him all authority there. That is what is being said: this supremely majestic and utterly resplendent place will be famous by the name of Golok. And he says: O Hare, the avatars of yours that occur on the earth will be the protectors of all and will be my bhaktas; I shall have their darshan, and they will always remain pleased by my boon.
What did Vishnu do after receiving Shiva's boons?
Ram ji tells Sati that, having given Shri Hari his unbroken aishwarya, Umapati Bhagavan Har himself remained on Kailash parvat and began to sport freely with his attendants. And from that time Bhagavan Lakshmipati assumed the gop vesh and, becoming the lord of the gops, the gopis and the cows, began to dwell there with great joy.
Is it right to send seekers between Shiva and Radha-Krishna?
From now on, he says, no feeling will arise in your mind that Shri Krishna and Radha Rani are superior, or that Bhagavan Shiva is superior. And as for those who hear the katha that Shiva sends whomever he is pleased with to the feet of Radha Rani or Krishna, and that Krishna and Radha, when pleased, send people back this way — why do these people send them here and there? Because Krishna is dearest to Shiva, and Shiva is dearest to Krishna. In the swaroop of Radha Rani it is said that half of the heart is Radha Rani and half of the heart is Krishna, who is Bhagavan Shiva. This whole matter, he says, should be understood in this manner.
Where in the Saptashati does the Tantrokta Ratri Suktam occur?
When we go further into the same first adhyaya, where the akhyan of Madhu and Kaitabha has begun, the stuti of Bhagavati Yoganidra is made there by Bhagavan Brahma ji — and that is famous independently in the form of the Tantrokta Ratri Suktam. He has already told in which places we can use it.
Which mantras are prescribed for the Sharad Purnima night?
For tomorrow night, Sharad Purnima, the speaker names mantras connected with Bhagavan Krishna, mantras connected with Bhagavati Lakshmi, and mantras connected with the saumya forms of Bhagavati Jagadamba — an Ashtottar Shatanam, a mala mantra, whether of Dhanada Lakshmi, of Shri Lakshmi, the Mahalakshmi Ashtakam and so on.
What is prescribed for Krishna and for Radharani?
For Bhagavan Shri Krishna, the speaker says, Krishna ji's sahasranama, the Gopal Sahasranama, is exceedingly excellent, exceedingly wonderful. For Bhagavati Radharani, do what you can: do the paath of the Radha Ashtak, do the paath of the Radha kavach.
Like Shri Krishna on the field of battle, he explains and leaves the choice to you.
His subject is his own, and he has placed all the proofs before listeners with clarity. To accept or not accept is your wish; the decision you will have to take. He compares it to Bhagwan Shri Krishna on the field of battle, who gave all knowledge and then said: your wish, do it or do not do it.
The third adhyaya of the Bhagavad Gita states that men satisfy the devatas with mantra
In the Shrimad Bhagavad Gita. He says Bhagwan Shri Krishna states in the third adhyaya that human beings should satisfy the devatas with mantra, and the devatas, being satisfied, should bring about the progress of human beings.
Is it possible to have direct darshan of Krishna's bal leela?
Asked whether one may have direct darshan of the bal leela of Bhagwan Krishna, the speaker says he cannot at all say that it is not possible — this is a matter of his own life's experience, although his own capacity does not go that far back. But information about times at least eighty or ninety years old is received from some members of the sadhak family, and when those matters turn out entirely accurate it becomes understandable that devas do kripa and shaktis do kripa, so it is possible.
What happens once the satnam has been memorised?
Whether you are doing the Ashtottar Shatnam of Bhagavan Shri Ram, of Durga ji, of Bhagavan Krishna, of Maa Adya, of Maa Dakshina Kali, of Maa Kalika — of anyone at all — once the Ashtottar Shatnam has become memorised, you can do its japa in the day like ajapa jap. You can keep these names running inside your mind every moment. When you begin to do it in this manner, it goes to that level of chaitanyata where many works begin to be accomplished by your merely thinking of them.
What is Surya's relationship to Bhagavan Shri Krishna?
Bhagavati Yamuna's marriage took place with Param Narayan Bhagavan Shri Krishna, the speaker says. When Yamuna ji was married to Krishna ji, Surya Narayan became Narayan's father-in-law. In what way, then, would grace not come? Why would release from sorrows not be had, if we perform Surya pujan?
Whose grace comes together when Surya Narayan is worshipped?
So when we are doing upasana of Narayan, of Surya Narayan, the speaker says, the grace of Prajapati is obtained here too, the grace of Indra is obtained, and along with that the grace of Bhagavan Vishnu is obtained by us. The word Narayan is attached in any case, and directly he is the father-in-law of Bhagavan Shri Krishna, so his grace will certainly come.
The Vishwa Virat darshan Krishna granted is held to have been shown by use of Bhagavati Tara's vidyas, Nara and Narayana standing as Krishna and Arjuna.
If it is looked at in that way, then in the avatar of Bhagavan Shri Krishna also — the darshan of the Vishwa Virat Swaroop that was caused to be had by Bhagavan Shri Krishna, in that too it has been held that he displayed that Vishwa Virat form of his by making use of the vidyas of Bhagavati Tara. Somewhere you will find it to read that it was Nara and Narayana who were present in the forms of Bhagavan Shri Krishna and Arjuna.
Tantra holds Tara's shakti contained in Krishna's mor pankh, always worn on his head — which the speaker marks as heard, not asserted on his own authority.
That in the kshetra of tantra it has been held that the shakti of Bhagavati Tara remains contained within his mor pankh, and that he always wore it upon his head. The speaker marks this explicitly as something he cannot say with authority — it is what he has heard, from scholars of this kind, in some portion of the upadesh concerning Bhagavati Tara.
Bhagavati Ashtabhuja, born of Yashoda, went by the sky-path to Vindhyachal when Kansa struck at her.
Bhagavati Ashtabhuja — she whose birth took place from Ma Yashoda's womb, and who, when Kansa went to dash her down, went by the sky-path to Vindhyachal into her Adi Shakti form, having first prophesied Krishna's birth.
Her birth fell on Bhadrapada Krishna Dwitiya, and the other two forms are Subhadra at Jagannath Puri and Yogmaya at Delhi.
Her birth took place on Bhadrapada Krishna Dwitiya, today — as Bhagavan Krishna's elder sister, in the Ashtabhuja form. The second is Bhagavati Subhadra at Jagannath Puri, beside the Vimala Shakti Peeth; the third is Bhagavati Yogmaya, whose temple is at Delhi.
What is Hal Shashthi, and what may be taken on that day without a Guru?
Hal Shashthi is Balaram ji's birth, two days before Krishna's — the Shesha avatar in his wrathful form. On that day, those who have not obtained a Guru may themselves take the Saur Deeksha, Dev Deeksha, Veni Deeksha and Granth Deeksha.
What should be done from the Shashthi for a child?
Going and worshipping there on the Shashthi is best of all. Otherwise, from the Shashthi tithi, have the Saptashati recited in Samput with Bhagavan Krishna's Santan Gopal mantra, with the Sankalpa made for a child and the increase of the line.
On which day should Janmashtami be observed?
Whichever night the Ashtami is obtained at twelve o'clock — observe the Janmashtami fast on that day. The speaker gives this as his own position and the Vindhya kshetra's: Bhagavan Krishna's birth took place in the Ashtami-vyapini night, at midnight.
What should be done on Janmashtami for a child?
From the Ashtami tithi you may have the Santan Gopal Samput Saptashati performed — the speaker's own preference, because with so many powers worshipped at once a path opens for all your Prarabdha to be cut. If that cannot be done, recite the Gopal Sahasranama from a quarter to twelve onward.
What should be done where conception itself is the difficulty?
Worship, that night in particular, Bhagavan Shri Krishna seated in Bhagavati Yashoda's lap. Yashoda too should have her Shodashopachara worship and her Shringar. Then place that photograph where your wife can see it at every moment, and worship it specially each year on the Ashtami tithi.
What should be done on Janmashtami night where wealth has departed?
Recite the Gopal Sahasranama that night. Its Phalashruti says that even a Lakshmi who has gone abroad returns — that a Lakshmi who has already left comes back. So recite it duly at the night hour, as far as capacity allows.
What is Krishna's Shashthi puja, and how is it done?
On the sixth day after the festival, perform Krishna's Shashthi worship — as a child born in a house has its Shashthi Samskar on the sixth day. Make five, six or twelve kinds of dishes as your means allow and offer them to Krishna with Bhagavati Yashoda; bathe him again, and give him new garments, a crown and earrings.
Can a divine shakti attach herself to a sadhak during a great anushthan?
The speaker says that when a human performs a very large anushthan — as they had just performed a Nauchandi anushthan on Govardhan Parvat, amid the cows, at the place of Shri Krishna — a divine shakti of that region may become pleased and wish to accompany that sadhak, to be worshipped by him and to do the work of jan-kalyan with him.
Getting Kanha ji admitted to a school to be taught the alphabet is tampering done in the name of bhaav.
He says he saw a video on Facebook in which a woman had got Kanha ji admitted to a school; he is being taught A B C D and is being sent to school. In the name of bhaav, he says, you may tamper with anything and paper over anything.
Bhagavan says Vedoham, I am the Veda; the akshara itself is Brahma, and that Brahma is being taught A B C D.
A commenter named Yogesh, he says, made a very good comment: that Bhagavan says Vedoham — I myself am the Veda; the akshara itself is Brahma, that very one is Brahma. And him you are teaching A B C D, and spending money on it.
How long does the brihad trikon take, and where does it run?
Rising above Kali Khoh, having darshan of Bhagavan Shri Krishna at Girva talab and of Sakshi Gopal ji, you go on to Mukteshwar Mahadev; past Rin Mukteshwar Mahadev runs the way up the Vindhya mountain to the Bajrang tantra sthan where Shri Hanuman ji has been seated in direct form from ancient times. Those practised at it take at least twelve hours, new people sixteen, and some as much as twenty-four — begun at dawn today, the brihad trikon is completed at dawn tomorrow.
What were the tantriks of the popular tantra stories actually stuck at?
For information, the speaker says, all of these had remained stuck in the beginning sadhanas of veer bhav. He calls it a replica — making a duplicate of some real thing in its own fashion and proceeding with that. Just as Bhagwan Shri Krishna had a mimic, Paundraka, who used to call himself Vasudeva Krishna and always delivered the line that the Sudarshan chakra is mine.
What do people not know when they offer karan in Vamachar puja?
People do not even know, the speaker says, that if you are offering karan — having gone into the Aghor parampara, offering liquor and performing Vamachar puja as an initiate — you should know that liquor, that is madya, has been cursed. Whose curse? The Yadavas, the descendants of Bhagwan Shri Krishna, were all destroyed at the destruction of Dwarikapuri on account of madira-paan; so the story goes. After that Shri Krishna gave a curse to madira, that the curse would remain in the madira tattva, and whoever drinks it will incur a dosha.
What should be done at 84 Khambha on Somvati Amavasya?
A listener says she is to go to 84 Khambha on Somvati Amavasya and perform deepdaan, and that the last time she went her health became very bad after returning. He asks why the health should become bad after going to 84 Khambha, and tells her to take makhan with her this time and have the bhog of makhan offered to Bhagavan Krishna there.
Did Arjuna found a sect after receiving the Gita?
No. The speaker's argument: Krishna gave Arjuna the Gita at Kurukshetra, had him perform Anushthans, gave him Siddhi and victory — and Arjuna did not then declare a faith of his own and tell people to follow him because he was God's companion. That, he says, is the difference to grasp.
If nam alone sufficed, why did the mahapurushas keep the practice?
If everything should have happened by the nam alone, then why was no such conduct kept by the mahapurushas, he asks; this is being done newly. Why was this subject kept in former times? Sudama ji was so poor, but why was he doing his sandhya by nitya-niyam? No one's destitution can have been greater than his; still he was doing his sandhya by nitya-niyam and did not abandon it. As for those who attain the paramhansa state, who have gone to the divine state and have no awareness at all — they are not performing pakhand of being a bhakta; they have no consciousness left now, in devotion to the Lord. They have become Krishna-filled, Radha-filled; whatever they do now, they are simply in the divine state, gone into the avadhut state, and their subject is different.
Is punishing an enemy ever a duty?
A time does come when someone causes harm from the other side, and then it becomes one's own work and duty to give him punishment. That is proper. But there too you will give the punishment within Dharma, not devoid of Dharma — Bhagavan Krishna did not have anyone's child killed in order to kill a child.
What if others speak against your Guru?
Whoever he is, and whether we abuse him or someone else does, let that subject stay between us. For you he is the Guru; he initiated you, and your surrender at his feet should remain. But where a Guru speaks against the Shastras, that is a different matter.
Veer rasa in sadhana: why a practitioner cannot be passive
The speaker says every dev shakti a person worships has a heroic character — no shakti without strength is ever served — so a sadhak who sinks into meekness after worship, staying silent where fierceness is called for, is not doing sadhana but pretence. He calls "jahi vidhi rakhe Ram" a line people use selectively, only to dodge standing up for the wider Sanatani community. This heroic capability, he says, is granted by every deity alike — Dattatreya, Krishna, Narasimha, Shiva — not only by the Bhairav forms.
Misconception: Vaishnavas should not worship Bhairav or Hanuman
Asked whether one may worship both, the speaker says worship both without any doubt. Some "great souls" say there is no need to worship Bhairava; some Vaishnavas, even well-known ISKCON saints, forbid worship of Hanuman, let alone Bhairav — keep away from such people. If Krishna, who is Parameshwar himself, needed no such shaktis, why did he send Bhima to do tapa for Kaal Bhairav's pleasure and bring him to Hastinapur (the Kilkari Bhairav of Delhi); why did he direct the Pandavas to worship Hanuman, Shiva, Baglamukhi, and — in the Devi Bhagavat — Vindhyavasini? Philosophy has its place, he says; the sadhana side has its own, and those who mix the two are the ones who go wrong.
What is the remedy where spirits are present alongside the family ancestors?
Recite the eleventh chapter of the Bhagavad Gita daily and sprinkle the consecrated water through the house. A copper pot of pure water with Gangajal, Kusha and Tulsi; recite; then sprinkle everywhere, five splashes at the Chaukhat, and the family drinks what remains.
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.
Where should a complete beginner with no guru start?
A listener says he wishes to do sadhana but is entirely new, and asks where, how and when he should do it. He answers by name: if you have no guru and have nothing at all, then even before mantra paath he would say that you should recite the puranas — whichever shakti you have faith in, begin reading the puranas connected with them. If you have very great faith in Bhagavan Shri Krishna, then there are the eighteen paths of the Gita — doing one paath daily, complete it once in eighteen days. Begin in this manner, he says; after that, then go on to mantras.
Is bhava alone enough to bring the deity?
No. Merely saying bhava, bhava — that if there is bhava the devi-devatas will come — will not happen, he says. Along with bhava one must also be worthy. Bhagavati Draupadi had within her the bhava by which Shri Krishna came at a single call, but she had also performed tapa of that level. All the great women and great men at whose single word Bhagavan used to come had first performed tapa of that level, and were then living that bhava — they were not presenting a false bhava got by listening to the tales of kathavachaks and turning sweet.
The child made Bal Mukund at Janmashtami is made a joker on 25 December
There is no discussion of Krishna and Balaram at all, he says. When Janmashtami comes, all the boys are made Bal Mukund and the girls are made Radha ji, and that is that. Then 25 December comes, and on that day the same child who had been made Krishna becomes the Santa uncle, a joker. Can Krishna ever become a joker, he asks — the very child you make Bhagavan Shri Krishna you then make a joker again.
The kathavachaks taught ras leela and Krishna the rasiya in place of paurush
Had you known this episode and taken it seriously, he says — not merely as imaginary tales for entertainment — and had the kathavachaks explained this subject to you, this ruin would not have happened. If they had leisure from showing ras leela, from making Bhagavan Shri Krishna a rasiya and going on with rasik, rasik, and if they had given that kind of message into society, then today you too would have made your child possessed of paurush.
A child dressed as Krishna should be made to recite eighteen shlokas of the Gita
Krishna ji, he says, had the whole eighteen adhyayas of the Bhagavad Gita by heart — so recite eighteen shlokas to us; now sit. Recite Dharmakshetre Kurukshetre, the first shloka; sit down. Have the child memorise shlokas in the sitting room: you had become Krishna, so now you will have to memorise shlokas, and along with it you too will come to know them. And where the Bhagavad Gita has been memorised, kalyan is bound to happen — whether laukik gati comes or not, paralaukik gati will certainly come, since there are so many subjects in the Gita mahatmya.
Is there a tantric vidhan for pleasing Shri Ram?
Asked whether tantra has any vidhan for pleasing Shri Ram, since the Ramcharitmanas says one should also do bhakti of Shiva to become dear to him, the speaker says there certainly is. Bhagavan Shri Ram's mantra can be done not only by bhakti vidhan but also by tantrokta vidhan, in which there will be the vidhan of panchang sevan.
How should the seva of Laddu Gopal be done at home?
The speaker says the whole niyam of Shaligram seva applies here too — if about that much niyam can be kept, it is excellent. That means daily abhishek, good shringar, naivedya of makhan and mishri, arti, and after the evening arti a night naivedya as well with an arrangement made for his sleep.
Which mantra may be japa'd for Bhagavan Shri Narayana?
The speaker says that in this manner he cannot say which mantra — for that the whole subject would have to be looked at. But the Shrimad Bhagavad Gita's shloka, and the Shrimad Bhagavat's mantra Krishnaya Govindaya Hare Paramatmane and so on, you can do the japa of as far as possible, mantra-wise, because this shloka is in the form of a pauranik shloka.
What should be recited in Savan by one connected with Ram or Krishna?
Answering a question about what may be done in Savan connected with Shri Ram or Krishna ji for Shiva ji, the speaker says that the Shiv Raksha Kavach was taught by Bhagavan Narayan to a rishi. The Shiv Raksha Kavach was given as upadesh in a dream, and it is this you should recite when you wish to do something connected with Ram ji and Krishna ji.
Which Shiv Sahasranama did Narayan himself recite?
You all know, the speaker says, that the paath of the Sahasranama of Shiva ji was done by Bhagavan Shri Narayan when he obtained the Sudarshan chakra. So the Shiv Sahasranama paath done by Bhagavan Shri Narayan that is described in the Shiv Mahapuran — do the paath of that.
How is "Om Brahma na dwitiyo asti" reconciled with Vishnu worshipping Shiva?
Asked how, given "Om Brahma na dwitiyo asti", our Sanatan dharma sometimes shows Vishnu ji worshipping Shiva ji and sometimes Shiva ji meditating on Ram ji, the speaker says that harmony is present among them: the Sanatan sanskriti alone is such, this dharma alone is such, in which the presence of anek ishwarvad has been accepted. Recite any purana, he says — recite the purana connected with whoever your ishta is — and you will understand this subject.
Can Avarana worship be performed on a Bal Gopal image?
Absolutely not — Bal Gopal has no Tantrokta description at all, and the speaker calls it a fancy worship. He distinguishes the Santan Gopal form, which does have a scriptural description, from the Laddu Gopal form that people actually keep.
What should be done with last year's Bal Gopal murti?
Asked what to do with the old murti when a new one is taken the next year for the Janmashtami puja of Bal Gopal, he answers that a murti should never be changed again and again, whosesoever murti it may be. He says he does not understand why a new murti is taken at all — if you celebrate your own child's birthday, do you bring a new child the next year and replace him?
Within the Jagannath vigraha is established a substance said to be the heart of Bhagwan Shri Krishna.
If it is so, he says, then you will know about Bhagwan Jagannath: within his shri pratima, his shri vigraha, there is a substance established which is said to be the heart of Bhagwan Shri Krishna. If anyone were to touch it, the person would not survive. So divine is it, and there is such astonishing capacity in it — divine indeed, but the man would be finished at once. This is why one should not touch every single thing; serve without touching, since there is nowhere any need to touch in order to serve a deity.
Which is Sri Krishna's mool shakti?
Narendra Meena ji asks a very good question, he says, noting that in one of his videos he had said that Sri Ram's mool shakti is Ma Tara. It will surprise you to know, he answers, that in the vishwa swaroop darshan which Bhagavan Sri Krishna gave, the grace of Bhagavati Mahavidya Tara has somewhere been at work; Bhagavati Mahavidya Tara is the root yaugik shakti behind the darshan of the Bhagavan's virat form. And lifelong, by the grace of Bhagavati Vindhyavasini, it is held that Sri Krishna in his avatar was most able of all in generating maya.
Who is Nandaja?
In the Yogamaya swaroop, he says, Nandaja — who is called the sister of Bhagavan Krishna — is seated as a gupt shakti peeth in the Vindhya region. About her you will hardly get to know or hear anywhere. Only when we read in the Murti Rahasya does it come there, and the first mantra is this: that whoever does upasana of the Nanda shakti lifelong, she brings the three lokas under the sadhak's control. That Nandaja shakti came before the birth of Narayan and did his protection lifelong.
Katha has its place, but sadgati does not come by katha alone
A listener says people seated on the vyaspeeth show Krishna ji's character as bad, though it is nowhere so in the Mahabharat, and that people are pleased by such antics. You are speaking rightly, the speaker replies; what more is there to say, everyone knows. Katha is right in its own place and has its own stage, necessary for you and for us — but that sadgati should come merely by listening to katha, in the way it is going on nowadays, he does not accept at all.
Why does Krishna not act against those who malign him?
Krishna will do nothing, the speaker answers; Krishna is himself the one they call Ranchhod, and the Kaliyug is running. What is impossible for God? He can do it whenever he wishes, but he is enjoying the leela — and we and you should enjoy the leela with him.
What is said about Shri Krishna and Mahavidya Tara?
It is said, he reports, that Bhagavan Shri Krishna became capable of showing the darshan of the Vishwa swaroop by the grace of Mahavidya Tara alone. Now if you are a Vaishnava, understand it as you will — but in the Shakta sampradaya all these things have very great importance, and none can ever be held separate from another.
The bhav that used to come in Devi puja now comes in Krishna's form — what is the reason?
Parth Vyom ji, he answers, there is no special reason; if Bhagavati wishes that you be drawn towards her Krishna swaroop, then so be it. He refers to the earlier live sessions — perhaps in the last live itself it was told that Krishna alone is Kali and Kali alone is Krishna, according to the Devi Bhagavat, on its own authority. So if you go into that swaroop as well there is no difficulty; comfortably let the attraction towards that swaroop happen, and surrender yourself to them.
Ramakrishna Paramhansa in his cancer, and the Vaishnav displays of bhav
He speaks of Ramakrishna Paramhansa, who when he had cancer, in that state of cancer, was exceedingly surrendered to Bhagavati — as, he says, we now see some bhakta on YouTube, Krishna ji's bhaktas especially, Vaishnav people, who show such things a great deal: becoming utterly overcome with bhav, doing bhajan-kirtan and falling unconscious, singing, and the whole video going viral. They do bhakti of this kind, that they are Krishna conscious, that they are great servants of Bhagavati Radha, and so display their bhav so much.
Is there a mantra of Krishna by which tantra can be cut?
The mantra of the astras related to Bhagavan Krishna, he answers; or if nothing else, then if you do the paath of the Sahasranama and the like, that too will do it.
On which day can the Krishna kavach be perfected?
The Krishna kavach can be made siddh on the day of Ekadashi, the speaker says; and it can be made siddh on the day of Ashtami.
Is there a different Brahma, Vishnu and Mahesh in each kalpa?
There is one more thing to understand, in two ways, he says: according to the kalpa. When one kalpa passes and a second kalpa comes — as now the Shwet Varah kalpa is running, and in the same way the Shwet Lohit kalpa is running — then every kalpa has its own separate Brahma, Vishnu and Mahesh, and its own separate deities. In this very connection you will read somewhere that Bhagavati who is Kali is herself the one who took the form of Krishna; somewhere the description comes that Bhagavati Kali alone took the form of Ram ji. So the difference is according to the kalpa.
Arjuna's chariot burned the moment Hanuman left it, and Karna fainted at his roar
That Hanuman was seated on the dhwaja above Arjuna's chariot; when the war ended, Krishna told Arjuna to look at the chariot a last time, for it would not survive — and the moment Hanuman left the dhwaja, the chariot was reduced to ash on the spot. And that when Krishna was struck by an arrow, Hanuman grew enraged and roared; Karna, who stood before him, fainted from fear, and Krishna said this is not Treta but Dwapar, they cannot bear your tej — do not come into the middle of the work, be seated on the dhwaja.
In Krishna's stuti Kali is named Shamshan Vasini, grih devi and gram devi alike
Bhagavati Kali herself says this, he notes. When Kali ji appeared before Bhagwan Shri Krishna, in the stuti he made at that time he said: you alone are the Shamshan Vasini Kali; in house after house you are also in the form of the grih devi; in village after village you are also in the form of the gram devi. So let her who is Shamshan Kali be worshipped in the house in the saumya form.
Why do those particular paths pacify Shani?
Because Bhagwan Shani's aradhya is Narayan: he did Krishna ji's puja, did Krishna ji's seva, and going to Goloka he obtained peace; he does the seva-puja of Krishna in a special way, and so by Krishna's name he will obtain peace and be pacified. He has given Hanuman a boon, so if you do Hanuman's seva-puja you will get peace. He is Shiva ji's disciple, so if you do Shiva pujan you will get peace. And above all of these, if you do the seva of Jagadamba no graha will trouble you in this way; the prarabdha happening is a separate matter, but the pain that comes from the grahas will not come.
Krishna kavach as the first siddhi for a Krishna bhakta
The speaker says that whoever does ananya bhakti of Bhagavan Shri Krishna, wants the madhurya swaroop and kripa of Bhagavati Radha and Bhagavan Krishna, or wants to take up Krishna-related mantras on the sadhana marga and tantra marga, should first of all perfect the kavach of Bhagavan Shri Krishna. If the kavach is made siddh at the time of Shri Krishna Janmashtami, he says, then whenever it is used afterwards — even if it is merely remembered — protection is certainly obtained through Bhagavan Shri Krishna. Those who do seva and puja of Krishna and Radha should certainly perfect it.
Seven-day Janmashtami anushthan for siddhi of the Krishna kavach
The speaker gives a roughly seven-day anushthan run from the Dwitiya of the Krishna Paksha of Bhadrapada up to the Navami after Janmashtami. Only the kavach mula — shlokas one to eight, without purva pithika and phalashruti — is written on a white bhojpatra in gopi chandan, or in ashtagandha ink mixed with kesar and gorochan using a silver, white-chandan or red-chandan pen, or at the least a tulsi pen, in very small letters. It is placed at Krishna's feet and 108 paths are done daily for seven days, with as many as possible on the Janmashtami night so that 1100 paths are completed. The bhojpatra then goes into a silver khol bearing Krishna's form, his names or Radha's name; on the day after Janmashtami a havan is done with Krishna's 108 names or the sahasranama (men with plain ghee, women with mixed paushtik havan samagri), makhan mishri and the like is fed to at least five small boys and to small girls, and the kavach is worn on the neck — best placed on the neck or arm by the hand of an innocent child of up to five or seven years. Worn thus, he says, it is said the Sudarshan Chakra and the gopis protect the wearer wherever he goes.
Krishna kavach for obtaining a child
The speaker says the single most distinctive importance of this Krishna kavach is for obtaining a child. If any person, woman or man, is meeting obstruction in obtaining santan, then by wearing this kavach the possibility increases in their life that they may soon obtain a child — a putra ratna or a putri ratna.
Japa of the Krishna kavach on tirtha yatra
The speaker says that whenever one goes on yatra to Shrimad Dham Vrindavan, Golok, Mathura and the like, to any swaroop of Bhagavan Narayan such as Gaya ji, to any of the puris — the Saptapuri — or to Ganga ji, Yamuna ji, the Triveni Sangam and the rest, then while wearing this kavach one should certainly do as much japa of it there as possible, even while walking about. The effect of the kavach, he says, increases greatly. Remaining lifelong in its shelter, one can obtain the kripa of Bhagavan Krishna and Bhagavati Radha.
Should one accept a relative's Laddu Gopal when they bring a bigger one?
A listener says their relatives are giving them the Laddu Gopal of their temple because they are bringing a bigger-sized Gopal, and asks whether they should take him. The speaker calls it a hypothetical question in which each will have his own buddhi, vivek and reasoning — but says it is as if, when a new child is about to be born in someone's house, the older child is given away to someone else. In his opinion this is not proper: once Bhagavan has been installed, why hand him over to the trust of another?
Which form of Krishna has almost no worshippers left?
Very few, almost negligible, he says, worship the form of Bhagavan Krishna standing at Kurukshetra or engaged in the wars of his lifetime — the one known as Ranchhod Das ji. The stories of Bhagavan's veerta, he says, you will very rarely get to hear.
What is the harm of drowning only in rasa and shringar?
Whatever is rasa, madhurya or shringarit is heard everywhere, he says, and it thins out the boil of your blood. There is a need for it, but taken to the level of drown yourself in this rasa alone, its biggest negative effect is that a man begins to turn away from his own dharma, and everything becomes Thakur ji's will and Shri ji's will.
Viral reels showed Laddu Gopal ji admitted to school, made first in class, and promoted year after year
A viral video, he says, showed Laddu Gopal ji, Bal Gopal ji, admitted to school, made first in class, a report card collected for him, promoted to the next class, and now perhaps in the sixth or seventh. In another he was seated on a cot with water poured from behind and the comment made that he had wet himself. He asks what mentality this is, taking Narayan — who is said to be the Vedas themselves — to fetch a report card.
Should the vatsalya bhaav towards Bhagavan be rejected altogether?
No. He calls this the ill effect of kathas, but says the kathas told or written are not all fabricated — there are true accounts of those who worshipped Bhagavan Narayan in a bal swaroop with vatsalya bhaav, and he has read them himself. That bhaav is divine and is to be generated within oneself; it is not to be made into a display.
An old Rajasthani sevika who gave Bal Gopal ji the affection due a son slapped him while tying his pagdi
He recalls reading of a sevika of Rajasthan who had no son and began giving Bal Gopal ji the affection due to a son. She had grown old; one day, while tying his pagdi, Bhagavan kept turning his face this way and that, and she gave him a slap, saying you are being naughty and not wearing the pagdi properly.
If this distortion settles into society, no one will ever again be able to perform the avahan of Bhagavati Ranchandi
When such a distortion enters society, he says, that is what will happen — no one will ever again be able to perform the avahan of Bhagavati Ranchandi. Even Bhagavan Krishna, when the need arose on the battlefield, performed the avahan and aradhana of Jagadamba.
Which tantric forms of Krishna can people not digest?
People cannot digest those charitras in which Shri Krishna assumed divine tantric forms, he says — forms nearly extinct today, or which people do not wish to know, or ignore even when they know. On Ashtami, especially, we perform pujan of Bhagavan's Kaal Bhairav form; the Ashtami of Krishna Paksha is called Kalashtami, and most of the forms that arose on a Krishna Paksha Ashtami are tantric ugra forms.
Did Krishna exist only from Dvapar onwards?
It is not as though, having been born in Dvapar, he did not exist before it, the speaker says. He existed before that. But he manifested one of his forms in the shape of a leela, showed the leela, and again gathered himself back — the whole thing being a leela composed for human welfare so that we could learn from his life.
How much of Krishna's life is the rasa charitra, according to the vidwans?
From the genuine vidwans, he says, you will hear that it is not a great length of time — four to five years. Whatever we see of rasa and the rasa charitra is of four to five years. That five-year charitra has been spread through the whole of society in shringar and rasa, while the rest of his life, his struggles, his achievements and his hard sadhana are left out.
If Krishna is himself the giver, why did he perform sadhana at all?
He is himself the one who gives everything, the speaker says — he is both the sadhan and the sadhya. But he is performing leela and showing that, having assumed a human body, he must act according to human limits. He could have done everything with a snap of the fingers, yet through yoga he shows that by increasing the body's capacity he then attains the siddhis.
What did Krishna do at Sandipani's ashram, and who are nara and Narayan?
At the ashram of the maharshi he attained as much as his yoga-nishtha and samarthya allowed, the speaker says, and through the sadhana of Bhagavati Tara — Jagadamba Mahamaya Mahavidya Tara — he composed a leela of holding the shakti of the world. In its root he also showed that this is the avatar of nara and Narayan: Krishna is the avatar of Narayan, Arjuna of nara — and nara descends from the amsha of Indra.
Why does Bhagavan himself perform upasana?
People will not digest that Krishna needed to worship Mahavidya Tara — he is Bhagavan himself. He is Bhagavan, the speaker replies, but he is presenting an example; you too are Bhagavan. If the Bhagavan within you departs, will anything of you remain? You are hearing this speech only because that Bhagavan is within you, and you are his amsha — you too are Shiva, you are Narayan, you are Brahma; but see and understand where and how.
Why did Shri Krishna need that Mahavidya at Kurukshetra?
In the whole Mahabharat period, he says, when Krishna made time itself stambhit — so that only he was speaking and only he was hearing — and when he made the time and the place of the field of Kurukshetra stambhit, the need for that shakti, that Mahavidya, arose there.
What is prescribed when a child is not being born?
When santan prapti does not happen, he says, the most fierce prayoga held for that purpose is that of Santan Gopal. Take that form as tantric, as pauranik, as shastrokta, as you wish; take its mantra with its vidhi vidhan and look at its full effect. Around Bhagavati Vindhyavasini and Ma Shashthi, he says, several good effects have been seen of a Chandi Path samputit with Santan Gopal.
May a worshipper of Bhagavati also worship Bal Krishna?
It is not the case, he says, that if you worship Bhagavati you cannot worship Bhagavan Bal Krishna Gopal, cannot worship Santan Gopal, cannot worship Lalla — of course you can. But equally it is not the case that if you worship Bhagavan Krishna you should not even remember Bhagavati Kamakhya. Everyone has a maryada; keep everyone's maryada. In a household every deity will be present, and each has his maryada.
Which bal swaroops should also be remembered?
Look at the bal swaroop of Bhagavan Ganpati ji, of Bhagavan Hanuman ji, of Bhagavan Shri Ramchandra ji Maharaj, of Bhagavan Krishna ji; look at Bhagavati Bala Tripurasundari; look at the bal swaroop of Bhagavan Kartikeya. The smaran and pujan of these too, he says, you should perform — when a special need arises, you can perform the pujan of all these bal swaroops.
Kalashtami and Kaal Bhairav, his relation with Krishna, and Jagannath as the Bhairav of the Shakti Peeth are never taken up publicly
Krishna Paksha Ashtami as Kalashtami and the presence of Bhagavan Kaal Bhairav; what relation the Kaal Bhairav form has with Bhagavan Krishna; what the matter of Bhagavan Shri Jagannath ji is with Kaal Bhairav ji; how Bhagavan Jagannath Swami is present in two places in the Bhairav form; and why Jagannath Swami himself is called the Bhairav of that Shakti Peeth, how he became Bhairav — on these, he says, there will be no discussion, because if there is, people's minds will go to the other forms.
Were Krishna and Subhadra born in the ordinary human way?
Did Bhagavan Shri Krishna take birth like an ordinary man, he asks — you have all seen the Krishna leela; he did not take birth. And Bhagavati Subhadra, his sister, was she born? A presence in the garbha is shown and depicted, and his manifestation is a very different thing. They came into the garbha, but no one is being produced from the garbha. Nowhere, he says, has any shakti's mother had labour pain here.
What connects Varaha, Sharabha and Krishna?
The second matter, he says, is at the time when Bhagavan took the Varaha form. See this: the form of Bhagavan Varaha, the form of Bhagavan Sharabha and the form of Bhagavan Krishna — all three of these are connected with Bhagavati Kamakhya, connected with Bhagavati Sita, connected with Janak Raj and with Ram ji and all of them.
Who is called Mahakaul in the tantra kshetra?
If you know anything at all of the Kaul marga, he says, you will know that Bhagavan Shri Krishna has been called Mahakaul, and Bhagavan Shri Hanuman ji too comes among the Mahakauls. Just as among the nitya upasakas of Bhagavati Shri Vidya you will know of Indra Dev, Varuna Dev, Kuber Dev, Maharshi Agastya Muni and Bhagavati Lopamudra, so among the Mahakauls, those who daily perform the upasana of the maha forms of Bhagavati are Bhagavan Shri Krishna Chandra ji Maharaj and Bhagavan Shri Hanuman ji.
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.
Is a dream of chanting Hare Krishna Hare Ram a good sign?
Asked about a dream in which those who perform abhichar are seen being made bhasma while some people chant Hare Krishna Hare Ram, the speaker answers that if that is what is being seen, it is a good dream. To another question he repeats that the trishul of Bhairav ji may certainly be installed in the pujan sthan.
Should the puja of Laddu Gopal be done at home?
The speaker says the question probably refers to a very renowned tantrik who has made a whole place of his own, where people go and where he tells the pretas and pishaachas that he liberates them straight to the Pitru Dham, just as the pitr are liberated at Gaya Dham. He does not wish to take his name. That man forbids the puja of Balaji and forbids the puja of Laddu Gopal — go there and have havan performed nine times and all your work will be done, but do anything yourself and nothing will happen; spend lakhs of rupees. And why should Laddu Gopal not be worshipped at home, he asks — it is entirely by shastrokta vidhi vidhan; Laddu Gopal's puja can absolutely be done at home.
How should Laddu Gopal be kept and served in the house?
If you keep Laddu Gopal at home, keep him in the bhaav in which a small child is looked after. If you worship him as the chief adhishthatri deva, then his nitya pujan should be done first thing in the morning: bathe him, dress him in clothes, then the bhog of makhan and mishri, aarti and so on — and only then whatever nitya pujan of yours follows. At night do his evening puja, and after the night pujan he should be put to sleep, entirely in the bal bhaav. For his pleasure, the path of the Gopal Sahasranama is the very best.
What does Bhagavan Krishna say about spreading the Gita?
The speaker cites Bhagavan Shri Krishna as having said that whoever takes the Gita to every household, whoever recites the Gita more — that is, in today's terms promotes it — will be that much nearer to him, and he will be that much nearer to that person. So, he asks, this nearest of relationships with Ishvar, in which we are to become Krishna-like: you are creating an obstruction in the middle of it, today and tomorrow. Krishna forgave Shishupal a hundred times; when you commit a hundred at one stroke his Sudarshan chakra will move.
In their kula guru parampara Bhagavan Shri Krishna, as Narayan, is the greatest kaul
The speaker says that in the sampraday to which they belong — Bhagavati Vindhyavasini Mahadurga being in their region — and in their kula guru parampara, Bhagavan Shri Krishna himself has been held to be the Mahakaul. There is no kaul above him; he has been called the Mahakaul. And the whole definition of Shakta, that in the middle of the assembly there is the Vaishnav form, has been taken from Narayan himself. There is no greater kaul than Narayan, who at different times performed the param siddhi of the Dus Mahavidyas. It is these whom they hold to be the Param Guru — that is, our guru is in the very form of Narayan.
Failing that, a Chandi path from Ashtami to Chaturdashi, or a seven-day anushthan under Krishna
Failing that, the speaker says, at the least have the Chandi path and the like done, or do it, in Bhadrapada from the Ashtami to the Chaturdashi — or from the Krishna Janmashtami that falls, up to the Chaturdashi. Or, taking the shelter of Krishna ji himself and taking the shelter of those whose shraddh it is, take a sankalp and do or have done a seven-day anushthan.
Should a householder do japa of Ram alone, or with Sita?
He says a householder may do as his shraddha inclines, but that for his part he would say: why leave Maiya Sita alone and do japa of Ram ji by himself? If Ram ji grows angry and gives you two slaps, who will save you? If you have made some mistake, then for the saving of you the mother is needed. So take the father's name along with the mother's.
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