Sadashiva
Every question on the site tagged Sadashiva, each answered from a timestamped source rather than a summary written from memory.
The supreme, eternal form of Lord Shiva, credited in the Vishwasara Tantra as the personal composer of the Durga Ashtottara Shatanam Stotra.
95 notes from our sourcesNotes from our sources
What "a divine power with you" means for an ordinary householder sadhak
The speaker says a new Sadhak who has done three to six months of sadhana strongly wants to know whether some divine power is with him, usually because he has heard of another practitioner's experiences with a deity. He asks such a sadhak to understand first that, at the level an ordinary householder lives at today, "divine power" means only a Lokpal, gana or shakti belonging to Bhagwati, Mahadev or one of the great powers — not Sadashiva himself walking with you. If Sadashiva were walking with someone, he says, that person's bhakti would be so high that they would never need to search these questions on YouTube. Every start is small, and it is from this small start that the resolve grows until one day Mahadev too bestows full Kripa.
Why the sacred-thread vidhan for Brahmarakshas is sattvic and has no side effect
The speaker first asks anyone suffering from Brahmarakshas dosha to show themselves to a qualified, experienced sadhak. He says today's vidhan has no adverse effect of any kind because it is not a prayoga at all but a vidhan of worshipping Sadashiva, the one form of Mahadeva who has the full capacity to pacify every kind of dosha; however strong a Brahmarakshas, by the grace of Shiva, of Rudra, it is either pacified or bound. He calls it a small vidhan that anyone can do, a sattvic prayoga rather than a tantra prayoga, meant to please Mahashiva and to make a request of him, and says that because it is not a tantra vidhan only peace can come of it.
When to take refuge in Sadashiva for a Brahma dosha: Rudrabhishek if one can afford it, the sacred-thread vidhan if not
The speaker says that when destiny has fixed that a Brahma Dosha must be suffered, one should accept the sharanagati of Sadashiva. If one still has the financial capacity, he says, get a Rudrabhishek done with the Sankalpa that it is for the peace of this dosha. If one cannot manage even that and has no capacity left at all, then this thread vidhan should be done. He stresses that it is to be done only when the Brahma is displeased and angry and is not being pacified by any means.
The sankalpa at the temple, and who may offer a janeu to Sadashiva directly
The speaker says that on reaching the temple one takes water in the hand and says, as a Sankalpa, that for the peace of the Brahma dosha in one's house one resolves to offer a Yajnopavita to Sadashiva, and asks Sadashiva to accept it and pacify that Brahma; nothing more. But he says that in the Vedic vidhi not everyone can offer a yajnopavita to Sadashiva: only one whose own yajnopavita has been done can offer one to any deity. Anyone else changes the sankalpa to say that the yajnopavita will be offered to Sadashiva through a brahmin, the pujari, and then says nothing to the brahmin except "Pandit ji, please offer the janeu to Baba".
Raw milk over the Shivling for the Brahma's peace, then a water abhishek
The speaker says that after the threads have been offered to Shiva, the raw milk in which they lay is poured over Sadashiva's Shivling, offering it with the words: O Sadashiva, accept this and pacify that Brahma. After that an abhisheka with water is done. If one wishes, a Deepak and Dhoop may be lit; then one bows and comes away.
What the offering does: an angry Brahma of any yoni, even deva yoni, calms down
The speaker says that when the energised threads are offered, peace comes into the ugrata of the entity present in the house. Whether it is a Brahma pishach or a Brahmarakshas, of whatever yoni, even of deva yoni, if it has turned ugra for any reason, whether through a thought, through some thoughtless activity, or through some mistake of yours, peace will come into it. He says one must keep praying to Sadashiva again and again.
Daridra Dahan Shiv Stotra anushthan: purpose, starting day and times of recitation
The speaker says that when daridrata takes hold of a house, the family goes wanting not only for food, wealth and clothing but even for its smallest wishes, and the head of the house cannot meet daily needs; for burning this poverty he prescribes the sadhana and anushthan of Sadashiv's Daridra Dahan Shiv Stotra. It can be begun on any month's masik Shivratri or on a Pradosh, and it is best of all if Mahashivratri is available. The stotra does not need to be made siddh first — it only has to be recited continuously — though a certain vidhan done alongside makes it show effect sooner. It is recited mainly at two times: in the morning before 8 o'clock, or in the evening in godhuli bela, around pradosh kaal.
Lifelong devotion to Sadashiva and Bhagwati after the Vansh Vriddhi Kavach succeeds
The speaker says that when benefit comes through this kavach and the full Ghushmeshwar Mahadev vidhan, the couple and the child who comes should keep up the bhakti of Sadashiva and Bhagwati for life, keep trying to do good to others, and never leave that bhakti. What they give, he says, will be good: a dharma-abiding son or child will surely be obtained.
Do spirits live in a Bel tree despite its thorns?
Asked whether pretas can dwell in the Bilva tree since it too has thorns, the speaker says no: the Bel is called the very tree of Shri, the direct form of Narayana, held to be Narayana's heart, and its flowers, fruits and leaves are always offered to Sadashiva and to Bhagavati. A tree that is bearing fruit cannot host them.
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.
Jyotirlinga names and Bhairav's 108 names recited after the daily Durga 108 names
After the daily path of the 108 names is complete, the speaker says, the sadhak must recite Bhagwan Sadashiv's dwadash Jyotirlinga names — the names of the twelve Jyotirlingas — at least twelve times, and recite the 108 names of Bhairava ji once. The path of guru and Ganpati, he notes, was already done at the beginning.
Sadashiva as Virabhadra's guru, called Dinkar Maharaj in Nepal
The speaker says the folk tales hold that Virabhadra's guru is Lord Sadashiva Mahadev. In the tales, especially in the Nepal region, Mahadev is also addressed as Dinkar Maharaj. He points out that Dinkar is properly a form of Bhuvan Bhaskar, the Surya deity, yet in the role of guru Shiva is called Dinkar Maharaj.
Sadashiva directs the devotee-less Virabhadra to Madhava, son of the Brahmani Hira Moti
The speaker says that because Virabhadra was so fierce, no devotee was willing to serve him for fear of being killed over a slip. Virabhadra went to his guru, Sadashiva, saying he had no devotee and asking how he would find one so that Shiva's boon could come true. Sadashiva told him that beyond the Himachal region, beyond Kankhal, lived a very old Brahmani, named Hira Moti in the Nepal version, whose son Madhava had been born by Shiva's grace and was fit to be his devotee; he should go, show his power and make him his devotee. The speaker says this was a test arranged by Shiva as lila. When Virabhadra introduced himself to the Brahmani she was terrified at the idea of serving such a fierce god and sent him to her son, who was outside.
Dattatreya's worship is present in every tradition you may later be initiated into
The speaker says Dattatreya's form is the unified form of Brahma, Vishnu and Bhagavan Sadashiva. Whenever in future, by your merits, you are initiated into any kula tradition, whether Vaishnava, Shaiva, Shakta, Kaula Sampradaya or Aghor, Dattatreya's worship will certainly be there in some form; and when your guru teaches you Mandala pujan and the full extended method of patra sadhana, Dattatreya will certainly have a place in the yantra pujan, mandala pujan and adhar pujan. So, he says, surrender to Dattatreya without worry and do the pujan connected to the guru tattva.
Three-stage snan of the mala before prana pratishtha
The speaker says the Mala is placed in a bowl and first washed in pure water; if one can, the vowels and consonants are recited during this, each with the anusvara, beginning with Om (Om am aam im eem um oom and so on through all the vowels and consonants). Then it is bathed in Panchagavya with the Vamadeva mantra, then again in pure water with the Sadyojata mantra, then washed in a mixture of Chandan water with the Gandhadwaram mantra, and finally rinsed well in pure water. After the bath the mala is laid on the peepal leaves in the way it is worn.
Bead-by-bead abhimantran of the mala with the Ishana, Aghora and Tatpurusha mantras
The speaker says the full method is to hold each bead and recite the vowels and consonants nasally, from a to am and ka to ksha, enclosed in Om as a Samput. But ordinarily two mantras suffice. First, with a little chandan water, chandan is applied to every bead while the Ishana mantra is spoken (Om ishanah sarvavidyanam ishwarah sarvabhutanam brahmadhipati brahmanodhipati brahma shivo me astu sadashivam), because Ishana, Shiva's form, is the lord of all vidyas and mantras; after all 108 beads, the Sumeru is charged with the Aghora mantra (Om aghorebhyo atha ghorebhyo ghora ghoratarebhyah sarvebhyah sarva sarvebhyo namah shivebhyah). Then a second round over every bead with kumkum and the Tatpurusha mantra (Om tatpurushaya vidmahe mahadevaya dhimahi tanno rudra prachodayat), the sumeru again with Aghora. The Abhimantran of the mala is then complete.
What did Brahma and Daksha Prajapati each do before Sati was born?
Brahma produced Kamdev, Vasant and Rati, and the pitrs arose from many devatas. Wanting Shiva also to undergo the panigrahan sanskar, Brahma performed tapasya of Bhagavati and obtained boons. Daksha Prajapati then went near the Kshir Sagar, faced the northern direction, performed tapasya and asked Bhagavati Adi Shakti for the boon of receiving Bhagavati Sati as his daughter.
What did Brahma tell Sati to do?
Brahma says: O Sati, obtain as husband that Sarvagya Jagdishwar who desires you and whom you desire. He cannot take the hand of any other than you, nor will he ever do so, and no other has the capacity for it. Therefore you should perform tapa for the purpose of obtaining him.
What is the significance of the Nanda tithis?
Among the five or six kinds of tithi that are studied, the Nanda tithis are one. The speaker says everyone should know that performing pujan of Bhagavan Sadashiva on a Nanda tithi brings the fulfilment of one's wishes. Which those tithis are, and how Bhagavati Sati worshipped on them, is described in the Rudra Samhita Sati Khand of the Shiv Mahapuran.
Why is the Ashtami of Sharadiya Navratri important?
Asking on which day the darshan of Sadashiva took place, the speaker points to the Ashtami tithi in the month of Navratri — the Sharadiya Navratra we observe — whose mahatmya, he says, will be found in every purana.
How did Vishnu, Brahma and Rudra arise from Sadashiva?
It is said further in the Shiv Mahapuran that Maheshwar, Mahamaheshwar Sadashiva, manifested Vishnu from his left side, Brahma from his right portion, and Rudra from his heart. That same Rudra, by a mere fraction, was told to appear from Brahma's forehead, and so appeared from Brahma's forehead too.
How did Shiva describe the places of Vishnu, Brahma and Rudra?
Shiva says: O Hare, you are my left arm and the Vidhata is my right arm. You will be the producer and sustainer of this Vidhata as well. The Rudra who is the form of my heart — he is myself, in this there is no doubt; and that Rudra is certainly worthy of worship for you and for Brahma and the other devatas. Remaining here, perform many kinds of leela, and by various avatars especially sustain the entire world.
Which shaktis count as the ang vidyas of a deity?
The speaker says that one should therefore never do the anushthan of only one deity or one Mahashakti without also doing the anushthan of their ang vidyas from time to time, as one is able. For Bhagavati Mahakali these are Mahakal, Bhagavan Sadashiv, Bhairav ji, and Hanuman ji and Mahavir who are among her veers; further on come one of Bhagavati's yoginis, one of her sahacharikas, and for a Shakti Peeth sadhana a shakti of that place or a siddha of it.
Each day's paath is surrendered onto the established Rudraksha, yantra, vigraha or shivling, and the havan falls on Amavasya.
The speaker says you will go and surrender it upon the tantrokta Rudraksha, or upon whichever yantra of Bhairav ji or his Shri Vigraha, or the shivling of Bhagavan Sadashiv, that you have established. This you do from the first day up to the Chaturdashi tithi or up to the Amavasya tithi, as you decide for yourself; and after that, on the last day — on the Amavasya tithi itself — you have to do the havan.
Brahma, Vishnu and Rudra arise from Mahadev and Mahashakti; no distinction within Hari-Har
The speaker says it has been stated that no distinction should be made within Hari-Har. Brahma, Vishnu and Rudra all originate from Mahadev together with Bhagavati Mahamaya Jagadamba, that is, from Mahadev and Mahashakti both. He adds that after the Pralaya, when one kalpa ends and a new one begins, the Puranas describe creation being composed afresh in many different ways.
The Brahma-Vishnu quarrel, the jyotirlinga, the Ketaki testimony and the boons
The speaker recounts from the Shiv Puran that Brahma and Vishnu fought over which of them was superior, and Bhagavan Sadashiva appeared between them as a Jyotirlinga; to find its beginning and end, Brahma went upward and Vishnu downward. Brahma had the Ketaki flower give false witness, for which he was punished while Vishnu received a boon. Brahma was later given many boons again: he would have no murti or mandir anywhere in the world, but no yajna or similar rite would ever be complete without him and his worship, and he was established in the form of Vishwakarma.
The first mantropadesh: Sadashiva in the Panchanan form, at the site in Arunachal
The speaker says the Shiv Puran describes Bhagavan Sadashiva manifesting in his five-faced Panchanana form after the boons, and giving upadesh through those five mouths to Brahma and Vishnu. The Shivling in which he appeared for them is said to be situated in Arunachal Pradesh, as described in the Purana, and that is the place where Sadashiva gave mantropadesh to Vishnu and Brahma for the first time.
Rudra and Maheshwar are never deluded by Mahamaya, while Brahma and Vishnu were
The speaker says Rudra and Maheshwar are vibhuti forms born from the direct, complete form of Bhagavan Sadashiva; Mahamaya never deludes them to excess, so their buddhi stays steady and they have never received punishment anywhere. Brahma and Vishnu, by contrast, had forgotten their earlier karmas or were somewhere deluded by Mahamaya, and that alone is why they fell to fighting over who was superior, for which Sadashiva appeared before them as a Shivling.
The Pranava as the first upadesh, and its birth from the five faces
The speaker says the first upadesh Bhagavan Sadashiva gave was the Pranav: Omkar is the vachak and Shiva the vachya, the mantra is his own form, and daily remembrance of the Pranava is remembrance of him. A-kara came from the northern face, u-kara from the western, ma-kara from the southern, Bindu from the eastern and Nada from the middle face; with these five parts the Pranava expanded fully and became one syllable, and from it the whole world arose. He asks listeners to keep in mind that the form of bindu is the form of Mahamaya, as the Devi Atharvashirsha says bindu rupena: Bhagavati herself emerged as the bindu from the eastern face and took the form of Omkar.
From the five faces to the Panchakshara, the Tripada Gayatri, the Vedas and crores of mantras
The speaker says the separate letters that came in order from the same five faces are Bhagavan Sadashiva's Panchakshara, and from the Panchakshari Mantra the matrika varnas of five kinds appeared; the Panchakshara is held to be Shiva's own form, the one place where his full five-faced form is described. Citing the ninth and tenth adhyayas of the Vishweshwara Samhita, he says from that shiro-mantra the Tripada Gayatri Mantra appeared through four faces, from the Gayatri the whole of the Vedas, from the Vedas crores of mantras, and by those mantras different works are accomplished. So at the root stand the Pranava and the Panchakshara, and through them every work in this world can be accomplished.
How the first diksha was given: Parvati as guru mata, Maheshwar as guru, facing north
The speaker says the Shiv Puran describes Bhagavati Jagadamba Parvati seated as guru mata and Bhagavan Maheshwar as Guru, facing north, when this mantra was given to Brahma and Vishnu; this is the first description of the paddhati and parampara of giving a guru mantra. Brahma and Vishnu also faced north. Shiva covered them with a curtaining cloth, placed his hand on their heads, pronounced the excellent mantra slowly, and, following the vidhi laid down in Yantra and tantra, uttered it three times to give them mantra Diksha. As guru dakshina, Brahma and Vishnu offered themselves.
Who are the gurus of Brahma and Vishnu?
The speaker says the avatars of Vishnu have their gurus described, but the question is about Narayana himself and Brahma. His answer from the Shiv Puran is that the first Diksha Bhagavan Sadashiva ever gave was given to Brahma and Vishnu, with Bhagavati Parvati as guru mata; Sadashiva is their param Guru and Jagadamba Parvati their guru mata. That is why the Shiv Mahapuran repeatedly has Sadashiva address Brahma and Vishnu as putra, sons. He adds that this is no fabrication, and that the stuti Brahma and Vishnu then offered is found in the tenth adhyaya of the Vishweshwara Samhita.
Can a householder chant a Shiva mantra without diksha?
The speaker says a householder's life can never be complete without worshipping Sadashiv, yet people hear from many sources that without Diksha they may not chant his Vedic or Puranic mantras, and even over the Panchakshari Mantra they are torn — objections about purity, the "gupt Gayatri" claim, doubt over adhikar for Pranav, the view that women should not chant it, mahatmas who forbid it because Namah comes first — so they chant or do not chant according to whoever they last heard. He gives a mantra with no restriction anywhere, chantable without doubt at Mahashivratri, at masik Shivratri or all one's life, in which Mahadev, Gauri and Lakshmi's form all dwell, and which needs no diksha at all.
Meaning of the mantra Shri Samba Shivaya Namah
The mantra for Sadashiv's upasana, as the transcript has it, is "श्री सांब शिवाय नमः". The speaker stresses that its Shri is the plain word — no anusvara, no makara, hence not a bija — so it is Lakshmi's emblem rather than the full Lakshmi bija; Samba means "with Amba", Bhagavati Parvati, so the mantra is a namaskar to Parvati and Shiva together, with Shri joined to them.
Eligibility for Shri Samba Shivaya Namah japa, including ajapa jap
The speaker says every householder — child or old, woman or man, married or unmarried, of every varna — may chant this mantra at any time without hesitation, doubt or fear. To those who had asked, after his ajapa jap teaching, which Sadashiv mantra to use because name-japa alone did not satisfy them, he says: chant this one, and it may be used for Ajapa Jap as well.
Mahashivratri anushthan of Shri Samba Shivaya Namah: timing and daily counts
The speaker says the mantra's effect is very intense and very quick. To make it siddha at Mahashivratri (February-March): Mahadev's Navratri begins on the Chaturthi tithi nine days before Mahashivratri, which itself falls at the junction of Trayodashi and Chaturdashi; find that Chaturthi, nine or ten days earlier, and begin the japa on it. If one can sit long enough to complete sava lakh within the ten days, one does 125 Malas (12,500 japa) daily; otherwise at least 108 malas in all between Chaturthi and Chaturdashi, i.e. a minimum of 11 a day. Choose 11, 21, 27, 108 or 125 malas a day by capacity and finish within ten days.
Dress, asana, direction and place for Shri Samba Shivaya Namah japa
The speaker says the clothes may be yellow or white; the asana yellow, white, Kusha or a blanket; the face toward east, north or west but never south; at home or, better still, in a Sadashiv temple. No Viniyoga or Nyasa is needed at all, nor any Yantra — after whatever dhyan mantra of Sadashiv one likes, one simply begins the japa before Sadashiv's picture. The vidhan is the simplest possible, yet its effect is as intense as it is simple, because Shiva and Shakti are in sayujya in it and both are being invoked.
Daily temple jalabhishek during the Shri Samba Shivaya anushthan
The speaker says that from the first day to Mahashivratri one goes daily, after the home japa, to a Sadashiv temple for jalabhishek, and one small addition makes the mantra far more intense and brings its grace across lifetimes: a separate panchmukhi Rudraksha bead, a piece of broken rock Mishri and four or five strands of Kesar in the lota of water — only these three. At the temple: first lamps (one for Shiva, or five for the Shiv parivar) with wicks in pairs; then the abhishek, pouring while chanting this very mantra; then flowers, Bilva or Shami; kishmish Naivedya beside, not on, the Shivling; camphor Aarti; the lota left upside down and picked up only at the end. Kesar that stops on the jalhari goes on one's own forehead — woman or man — never lifted off the shivling; kesar left in the lota goes back onto Shiva. At Shivratri itself belpatra, shami, aak flower and fruit are also offered.
Three months of the mantra at one fixed hour overcomes any calamity
The speaker says that if one chants the mantra daily for three months without a break, at 27, 100 or 108 malas, then however great the calamity upon one, it is overcome — provided the time stays the same: if one starts at 4 a.m., it is 4 a.m. for all three months; night is fine too, 8 or 9 o'clock, but the hour must not change. No other mantra is to be done alongside; this must be the only mantra japa. Do puja to Sadashiv and Parvati — picture, vigraha or Shivling — and keep a lamp of ghee, mustard or sesame oil burning for as long as the japa runs.
Sankalp for the Shri Samba Shivaya japa and why it says yathashakti
A Sankalpa must be taken, the speaker says, even a simple one: holding a flower, Akshat or just water, say that for the supreme grace of Mother Bhagavati Parvati and Bhagavan Sadashiv and the fulfilment of all one's material wishes, one resolves to chant this mantra of Sadashiv and Parvati yathashakti — according to capacity. Yathashakti, he explains, because a newcomer who vows 100 malas may be in a bad way by 50 — the test is on — and then not know whether to go on; with yathashakti one can surrender even at 50. As devotion and surrender to Shiva and Jagdamba grow, they increase one's capacity; ask Bhagavati and Sadashiv to bring the japa to completion and they will give the strength.
Five sava-lakh anushthans of the mantra as the gateway to a Shiva astra mantra
The speaker says those who complete sava lakh of this mantra five times — five anushthans of 1.25 lakh each — may afterwards undertake the anushthan of any one Astra Mantra mantra of Sadashiv, since a Sadhak must certainly do an astra mantra. Such a person should contact him, whenever that may be — six months or a year later — to report the completion and receive guidance; the astra vidhan itself he does not give here.
Bhairav as Shiva's form, guardian of every Shakti Peeth, and a post rather than only a deity
The speaker says Bhagavan Bhairava is held to be the very form of Shiva; the authority to give danda was first given to Bhairav in the kshetra of Kashi; he is present for protection at every Shakti Peeth and is the gram devata and Kshetrapal. But Bhairav is not only a deity — as Indra is a post, so is Bhairav. In 98 percent of places Bhairav is Shiva's own form, but at a few tirthas and Shakti Peeths other deities stand in the form of Bhairav; Batuk Bhairava, the child form of Shiva, is everywhere and is Bhagavan Sadashiva.
What are the eight murtis of Bhagwan Shiva?
The eight principal murtis of Bhagwan Shiva, the Ashtamurti Shiva, are Sarva, Bhava, Rudra, Ugra, Bhima, Pashupati, Ishana and Mahadev.
What is the eighth murti, Mahadev?
The eighth murti, Mahadev, is held to be the foremost swaroop of all: this eighth form is the atma itself. That portion within us, that particle of Bhagwan Shiva by reason of which we are able to speak and able to walk, is this eighth form. It is for this reason that the entire charachar jagat has been called the swaroop of Shiva.
Nandishwar ends by saying Rudra Shiva, pervading the universe as the Ashtamurti, is to be worshipped daily by all with every bhava
Do bhajan with every bhava, the speaker relates, of that Rudra Shiva who is the supreme cause, pervading the whole universe in the form of the Ashtamurti and situated in every way. Nandishwar says that he has described the eight swaroops of Bhagwan Shiva, and that their upasana should be done daily by all men.
The mool shloka naming the eight forms is written out so that it may be committed to memory for daily pujan
The speaker says a PDF is being prepared in which the mool shloka of Bhagwan Shiva will be given: सर्वो भवस्तथा रुद्रो गो भीमा पशुपति ईशानश्च महादेवो मृत्याश्च विश्रुता. It is being written out so that listeners may commit it to memory and bring it into their daily pujan.
Who is the Bhairav of Mata Shakambhari, and is Nahar Singh one?
The speaker says that if Shakambhari Mata is the kuldevi, then her Bhairav will be Sadashiv alone; it will be a swarup of Mahadev. Nahar Singh, he says, is not in the form of Bhairav, but if they are worshipped in the house as protector and as veer — a lok devata seated there later for some reason — then that is a different matter.
Form of Kalika for the yogini sadhana dhyan
The speaker describes the Devi's form: four-armed, black in colour yet gentle, with a crescent moon on the forehead and three eyes; two of the four arms in abhaya and vara Mudra, one hand holding a Khappar and one a khadga. She is seated upon Mahadev Sadashiva, with Mahadev Shiva lying beneath in the form of Bhairav.
What should be done for a Chandra-Ketu conjunction in the eighth house causing mental suffering?
If a Chandra-Ketu conjunction stands, even in the eighth house, and there is very great mental trouble, then you should do the upasana of Bhagwan Sadashiva, the speaker says: do daily dhyan and pujan of the Chandra upon Sadashiva's head. It is called the dooj moon — on the dooj, on the second tithi of the Krishna Paksha and also on the second tithi of the Shukla Paksha, you should particularly perform the abhishek and pujan of Bhagwan Shiva. Also, the two-mukhi rudraksha of Sadashiva should be got made with Chandra, or, if there is a Ketu-Chandra yoga, the nine-mukhi and the two-mukhi rudraksha got made along with Chandra and worn after pujan, and worn for life.
What are the benefits of wearing a mundmala?
It is awesome for that, the speaker says wryly — but why do you need to wear a mundmala; if you are a householder, do not get entangled in the business of a mundmala. Bhagwan Sadashiva has worn the mundmala only when he has been apart from Bhagavati Sati in each birth, when he has been in the tantra kshetra, or when he has been with Bhagavati in the form of Bhairavi and Bhairav. A mundmala should not be worn just so. Nowadays people are making rules that there are various sorts of rule, a man is wearing it and living at home, and people also put up photographs wearing a mundmala; but go within, he says, and see how much effect it casts and in what manner.
How should a household treat a rajaswala woman?
The maryada of this thing should remain intact, the speaker says, and whenever a woman in the house is in such a condition, she should be given particular respect — every man should do it, and should take care of her. Somewhere, when she is gentle and content, if there is any woman-caused dosha in your birth kundali, that too is pacified by it. Therefore, somewhere, this was a very good rule made by our ancestors: that at such a time women would not cook food and the rest, and would rest, and the other people should do the work at that time.
Shiv Raksha Stotra tantra kaat vidhan at the temple: five deepaks, abhishek, viniyog, eight-shloka path, laung and kapur
The speaker's daily sequence: at the Shiv temple first light the five mustard-oil deepaks in the names of the five faces of Panchanana Shiva (he names Vamdev, Ishan, Aghor and says he will write all five), do the abhisheka with the water brought from home, offer flowers, belpatra and bhog, then sit anywhere in the courtyard on an asana brought from home, never the temple's. With water in hand say in the mind to Mahadev that this prayog is done to destroy all abhichaar karma done on you and to obtain his protection, then read the Viniyoga mantra. Keep the printout below until memorised, hold one kapur and two Laung in each fist, and repeat the first eight shlokas of the Shiv Raksha Stotra — from "चरितम देव देवस्य महादेवस्य पावने" to the eighth ending "सर्वांगिनी सदाशिवः" — 5, 7 or 27 times (27 is best), reading on from "एताम शिव वलोपेताम रक्षा में सुकृति पठेत" to the end only on the last round. Then burn the laung and kapur a little away from Shiva, in an earthen vessel if you wish, fold the hands and pray "free me from all these things, protect me", and go home. This is the first thing, done every day; he calls it very easy.
Hair rule in the Shiv Raksha tantra kaat: tied for the deepaks and abhishek, open from the sankalp until the laung-kapur is burnt
The speaker warns women, and men who keep a Shikha, to note the hair rule, because this is a Tantra Kaat prayog. While lighting the deepaks and doing the abhishek, the shikha stays tied and women keep their hair in a bun. On sitting on the asana, at the moment of the mental Sankalpa before the viniyog — that for the destruction of whatever tantra prayog is on us and for the grace and protection of Bhagwan Sadashiv we resolve today to do the Shiv Raksha Stotra path — the hair is opened; it stays open through the path with the laung and kapur in the hands. After the laung-kapur is burnt, tie the hair again right there while reciting the Shiv Raksha Stotra or any name of Mahadev, then go home.
The session settles which sadhana is to be taken up in Shravan
The speaker says the live is especially important because it deals with matters directly connected to the sadhana of Shravan. People do many kinds of sadhana, of whichever devatas attract them, but it is a truth everyone knows, he says, that without the kripa of Bhagavan Sadashiva completeness is not attained. So the question before us is which sadhana to do at this present time.
Sadashiva, Bhairav and Hanuman must be worshipped alongside the Navratri navgrah jap
The speaker says that in all this pujan the worship of Bhagwan Sadashiva and of Bhairava and Hanuman ji is compulsory. It may be as little as lighting one Deepak in their names, or a path of the Hanuman Chalisa, the Shiv Panchakshar Stotra, the Rudrashtakam or the names of Bhairav ji, but it must be done. If it cannot be done in the morning, do it in the evening; these deities are not to be left out.
The rishis — or Bhagwan Sadashiva — made the yantras, and the yantra is the complete form of the mantra
He says the creation of yantras was done by the rishis and munis — or rather, by Bhagwan Sadashiva — keeping exactly this matter in view, and that each deity has their own yantra in which the pujan connected with their forms takes place. Yantra and mantra, he says, are in a way each other's complements: the yantra is nothing but the complete form of the mantra.
What is the simplest remedy for Kaal Sarp dosha?
If you accept that Kaal Sarp dosha is here and you wish to have its removal, he says, then you should do the Sahasranama paath of Bhagavan Shri Narayana or of Bhagavan Mahadev Sadashiva, and do abhishek with that very paath — this is the most easily available and simple upay. If while doing the Sahasranama paath of Bhagavan Sadashiva you do abhishek with milk-mixed water, with sweet water, even every Monday, then you will get mukti from this dosha very swiftly indeed; mukti from sarp dosha and the rest comes very swiftly.
Which devata has had no suffering in his life?
In the leelas that Bhagavan Sadashiva performed, he asks, has suffering not come into his life? Which are the devatas in whose life suffering has never been shown? Of all the pauranik kathas there are, he asks listeners to comment the name of some devata to whom suffering never came at all.
Is it necessary to offer milk on Shiva in Savan?
Taking up Savan, the speaker says there are a thousand questions about milk — is it necessary to offer milk, will Shiva not be pleased without it? The first point is: if you have the capability, perform the abhishek of Shiva with cow's milk. If you do not have the capability, do not do it; there is no difficulty at all, perform the abhishek with water.
Why is jalabhishek necessary in Savan?
Jalabhishek is necessary, the speaker says, because it is described in the puranas that this was the very time when Bhagavan Maharudra, Mahashiva, drank the poison, and because of its heat such fire arose in his body that in order to keep him cool, to make him cool, abhishek was performed through the whole of the Shravan month by various devatas and by Bhagavati, by which his poison was quieted, his body came into a saumya form, and he could do the welfare of creation.
Why should milk be offered to Shiva rather than consumed?
A very good reason has been given, the speaker says: in the three months of Ashadh, Shravan and Bhadon, the cows and all such animals whose milk you drink graze on grass, and because of the rains in these months poisonous plants also grow, from eating which the milk of all these creatures becomes poisonous, becomes toxic, and gives a wrong effect on the body. This is why in these three months you are also forbidden to eat all foodstuffs made from milk — curd is not to be eaten, other things made from milk are not to be consumed in this period.
Can milk offered on Shiva be given away to the poor?
The next question is whether milk offered on Shiva may be given to anyone. Nowadays a fashion has arisen, the speaker says, of showing that one should offer milk and distribute it to the poor. In his opinion that thing is not correct, and you should not do it.
What is the earthing analogy for the Shivling?
However far science has advanced, the speaker says, whatever machine you use that runs by electricity needs a ground, an earthing; without earthing it cannot run — it needs that negative power, and negative power is not quickly obtained in dryness. Engineers in that field know that the environment at the earthing point is kept wet so that no obstruction quickly arises in the flow of current. In exactly the same way the Shivling of Bhagavan Sadashiva is symbolically taken as positive and Bhagavati as negative.
What does Dharani Garbha Sambhodi mean?
When we read the pauranic mantra, the speaker says, we read Dharani Garbha Sambhodi. What is the meaning of dharani garbha? He whose birth took place from the womb of the earth is the graha Mangal, whose father is Sadashiva. So Sadashiva is positive and Bhagavati is present below in the negative form, in the form of rinatmak shakti, upon whom Shiva is situated.
What is the effect of the water that goes into the earth during shivabhishek?
It has been taken as a measure, the speaker says, that whatever water goes into the earth through shivabhishek, to that measure the inner portion of the earth remains fluid, by which the power of that pind — of the Shivling, in a manner of speaking — remains considerably increased.
Who has the right over something offered on a Shivling?
Once something has been offered upon a Shivling, no human being has any right over it — only Chanda, one gan of Bhagavan Shiva, has the right over it. So when you offer a fruit, Chanda's right is established over it; but when you offer milk you go and give it to anyone at all to drink. Why so? This is a matter of dosha attaching, he says, so it should not be given. In the Banalinga, that is the Narmadeshwar, it is held that what is offered upon it may be given to someone — though there are differences even in this, and in his view it should not be given.
What is the mahima of Somnath, and for whom is his japa?
If there are many kinds of disease in the body from which no release is being obtained, or someone in the household is afflicted, then Bhagavan Somnath — whose mahima will be known to you, the speaker says, from how it happened when Chandra was cursed. Chandra received a curse of being afflicted with kshaya rog; then, in the Saurashtra region, Bhagavan Chandra Dev established a Shivling there and performed tapasya. The Mahamrityunjay mantra was at that time taken as kilit; Markandeya Muni was present there and it was spoken of by him — but even so, through special mantras, which then becomes a tantrokta mantra, Chandra Dev performed the aradhana, Sadashiva manifested, and became situated in that Jyotirlinga forever.
What should be done when a flat will not sell and debt has piled up?
A listener says his flat is not selling, his money is stuck and there is very heavy debt on his head. The speaker points him to the Rin Mochan of Bhagavan Narsingh, taking the sankalp of all these matters, from Ekadashi to Ekadashi; or, if he wishes to do a sadhana connected with Bhagavan Sadashiva, the milk abhishek with a silver spoon at home that has been described — and if done at a temple it is excellent, but if the temple is very crowded and it cannot be managed, then do the abhishek at home and also go and offer milk at the temple with a sankalp.
What vidhan makes one sambhavik with Shiva Shakti and brings raksha?
Asked for some vidhan by which one becomes sambhavik with Shiva Shakti and protection also comes about, the speaker says that before Savan began last year he told this same questioner to do japa of the Shiva mantra every single day, a hundred malas daily. If for one year he had done a hundred, a hundred and eight, a hundred and one malas of the Shiva Shakti mantra daily, which miracle is there that Bhagavati would not have performed by now?
How does one keep the mind steady in sadhana in every circumstance?
Asked how to keep the mind steady in sadhana in every circumstance, the speaker answers: Gita paath. Whose Gita? If you chiefly worship Bhagavan Sadashiva, recite the Shiv Gita — every question of yours will be answered in it. Whoever your ishta is, recite that ishta's Gita; otherwise the Bhagavad Gita is always there. Recite the Shiv Mahapuran and you will get answers to very many of your questions; recite one adhyaya each day, or half an adhyaya.
Which stotras give Shiva's special grace, and in what order?
Asked which stotra paths bring the special grace of Bhagavan Shiva and in what order, the speaker says that in the month of Shravan he considers it best that you first take the Dwadash Jyotirlinga Stotra, the short one — Saurashtre Somnatham cha Shrishaile Mallikarjunam Ujjainyam Mahakalam Omkaramamaleshwaram — and that this entire paath should be recited a hundred and eight times every day.
What comes after the Jyotirlinga Stotra?
After that, the speaker says, one should know how to sing the Shiv Mahimna Stotra, or should know how to recite the Rudrashtak of Shiva ji. What the Rudrashtak is, is that it works swiftly: for obtaining whatever thing you need right now, the Rudrashtak is amogh. For raksha, going further, if you especially need it, then do either the Amogh Shiv Kavach or the Shiv Raksha Kavach.
May women offer bhasma on a Shivling?
Asked whether women may offer bhasma on a Shivling, the speaker says that with bhasma lepan there is in some places a prohibition even in general, that not every person should offer bhasma in every time and every state. But on the subject of bhasma being offered by women there is a prohibition in very many places. Women should not offer bhasma, nor should they apply bhasma lepan on the forehead; they may apply bhasma on the throat and so on.
May women touch a Shivling, and is a wandering mind a fault?
He says he will certainly make a separate video, with proofs, on whether women may offer bhasma on a Shivling. Asked whether a mind that wanders during mantra japa shows some fault, he answers that a wandering mind is no fault at all — until practice comes, the mind will wander. And regarding the touching of a Shivling, he says there is no prohibition anywhere: women may absolutely touch a Shivling, may absolutely do its shringar, and there is no such thing as a prohibition in this.
Is it proper to take Bholenath as guru and the Panchakshari as guru mantra?
A listener says he has made Bholenath his guru, gone to a Shiva temple, accepted him as guru by vidhi and taken a sankalp, and asks whether it is proper to do japa of the Panchakshari mantra as a guru mantra. The speaker says you are free to do this according to yourself; there is no matter of proper or improper here. Many people may call it improper and many may support it. In his view, whatever this feeling within you is, do not change it because someone says something: if your surrender is in Sadashiva, if you are walking taking him as your guru and everything is going well, then keep going. Only do not do shatkarma, never give anyone a boon and never a curse. Remain immersed in Shiva.
What should a family do when a relative has cancer?
Asked what to do when a relative has cancer and everyone in the household is distressed, the speaker says that first of all the medical treatment that is going on should proceed properly. Alongside it, if you are able, have the vidhi vidhan of rudrabhishek performed by qualified and learned acharyas. In cancer, he says, poison is produced in the body — it has been called a vishghati rog — and the quieting of poison is possible only through Bhagavan Sadashiva.
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.
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.
What should be done for extreme kaam pida and a broken brahmacharya?
A listener says he has been trapped for nine years in bad company and unclean conduct, cannot maintain brahmacharya, and that everything has been ruined. When kaam jwar and kaam pida are very excessive, the speaker says, take the refuge of Bhagavan Sadashiva for the destruction of kaam. What should you do? You have to do a fifteen-minute puja. He adds that the listener's Shukra will certainly be in a fallen state, that Chandra will certainly be afflicted in the kundali, and that the panchamesh may be Rahu, on account of which this state has come about.
What is the fifteen-minute puja for the destruction of kaam?
If such distress is happening to you a great deal, the speaker says, then first of all, in the month of Shravan, beginning from Guru Purnima and continuing up to the Purnima of Shravan, offer daily at least seven lotas of water upon Bhagavan Sadashiva from a brass lota — do it from a brass lota, he says, since he does not know who the questioner is — while reciting the Dwadash Ling Stotra, and after that do the shringar of Sadashiva with bhasma.
The bhasma from the arghi is worn on the throat, the forehead and the navel.
The bhasma that you apply upon the arghi, the speaker says, wear that on your throat, on your forehead and on the navel and such places. Along with this, get your kundali analysed once as well, so that it can be known actually where you have to strike.
What should a daughter who dreams of Shivling worship be taught?
A listener says his daughter always dreams of a Shivling or of worship connected with it and asks which sadhana should be done. First of all, the speaker says, your daughter is having such a good dream: inspire her to perform Shiva pujan. Teach her to sing the stuti of the Rudrashtak — not to recite it but to sing it, and to sing it well. Let her do abhishek of the Shivling every day, do its shringar, and recite the Rudrashtak alongside. Begin her from here.
A Brahm rakshas does not let puja-path be done — what remedy?
To Rakesh Dubey ji, who says a Brahm rakshas does not let puja-path be done and that it feels as though a mountain has been placed there, he answers that a remedy will not work here. They will be the Brahm of the house, he says — Brahms have got into the houses of Brahmins nowadays. If they are of the house, then see what the proper vidhi-vidhan is; do not just do something. And in an ordinary way, do the upasana of Bhagavan Sadashiva; there you will not have much difficulty. By upasana he means: go into a temple of Bhagavan Sadashiva and do abhishek with raw milk — by that his fierceness will be pacified. And get it properly resolved. Do not spoil your life by falling into the business of remedies.
What happened when Prahlad's stuti did not pacify Narsingh?
When Narsingh was not pacified by Bhakt Prahlad, the speaker says, Bhagavan Sadashiv took the Sarveshwar avatar; after the Sarveshwar avatar, Bhagavan Vishnu took the Gandabherunda avatar. A battle ran between the two even then, both shaktis being extremely swift and extremely full of energy.
Does every deity have a form that relieves money problems?
Whichever shakti you do sadhana of, the speaker says, they will certainly have one form that helps remove every difficulty related to wealth — there will be a stotra, a mantra, a form of theirs. He gives Bhagavan Shiva as the example: he is both the greatest householder and the greatest vairagi, and the wealthiest as well.
How does one ask one's own ishta not to delude one?
To get past this maya, the speaker says, tell whoever your ishta is. If Bhagavan Sadashiv is your ishta, then say to him only: Lord, kindly do not delude me, tell Maiya to refuse. Bring a little of the bhaav of a child there, and say it to them.
Why does the Aghor form disprove the fear of becoming an avadhoot?
If such a thing were true, he says, consider that Bhagavan Sadashiva too is not a householder in one form — he too is in the Aghora form, absorbed on Kailash in yoga mudra and in his dhyana. Have all the people who do his puja and seva renounced the world? Whoever worships that Aghor form today, he says, is the biggest householder of all: he has taken Aghor diksha, has made a whole separate tradition of his own, is marrying and fathering children, and is calling himself an Aghori too.
A twenty-two year old whose ishta is Shiva wants to merge in him — what sadhana is given?
A listener says he is twenty-two, that Shiva ji is his ishta, that he wishes to merge in him alone, and asks for a sadhana. He calls it a very good thing that at this age he wishes to surrender himself to Bhagavan Sadashiva, and gives the first task: bring the Shiv Mahapuran home — the complete one, not the abridged one — and recite only one adhyaya daily. That is the very first task.
Can Dakshina Kali be served alongside Sadashiva?
Asked whether the grace of Dakshina Kali can be obtained along with the service of Sadashiva, or whether her service should be done together with Bhairav, the speaker says that Dakshina Kali is Sadashiva-Bhairav-sahita. So for one thing, Sadashiva himself is with her in the form of Bhairav; hence you may perform the seva of Dakshina Kali along with him. If you go into tantra, then the seva of Batuk Bhairav becomes compulsory, and the seva of Kaal Bhairav becomes compulsory too. In Adya Kali, in Dakshina Kali, Sadashiva alone abides.
Twenty-one days of brahmacharya settles an ordinary sadhak — set that against crores of years of tapas
That you do an ordinary sadhana, keeping brahmacharya for twenty-one days, and after twenty-one days, on the twenty-second, no kaam bhavana arises within you. And he is Brahma himself, the father of this jagat, who made the creation, who has been foremost through five kalpas and in every kalpa gained samarthya by the aradhana of the five maharupas of Bhagwan Sadashiva for crores upon crores of years — and you say kaam bhavana came within him, that he could not be saved on seeing Saraswati, his manas putri.
Pratyangira's energy strikes the sadhak and the household first, and must be digestible
The speaker says bhav and kriya are two different things: bhakti done from bhav is one path, but in tantra bhav comes later and kriya comes first. When one recites the Mahapratyangira svarup of Bhagavati Bagla, the tattva of the eight shaktis named in Pratyangira falls first on the sadhak's own body, Aura and Sukshma Sharir, and everything depends on whether the sadhak and the family members of the house have the capacity to digest that energy. If no Rudrabhishek of Sadashiva was ever done in that home, no Shivling ever kept, no Shiva pujan, no Shivratri vrat, no kalash sthapana or special puja in Navratri, not even an aarti, and one went straight to Pratyangira upasana out of over-enthusiasm, then the energy that forms will do what it does.
When did Bhagavan Sharabha take avatar?
When the Varaha avatar of Shri Hari Narayan took place, he says, Bhagavan Sharabha fought with Varaha. By kalpa bheda, one occasion of Sharabha's avatar was at the time of the Narasimha form: when Narayan descended as Narasimha, Bhagavan Sadashiva had to take the Sharabha avatar to pacify his anger, and had to assume the form of Akash Bhairav.
Dattatreya as the samyak swarup of Brahma, Vishnu and Shiva, resident on Girnar
The speaker says Bhagwan Dattatreya is called the samyak swarup of all three Mahashaktis — Brahma, Vishnu and Shiva — which is why he is the deity to take as guru when one has none. Just as Sadashiv Maharudra and various shaktis are said to dwell eternally on Kailash, he says, countless crores of siddhas are said to dwell with Dattatreya on Girnar Parvat, where he resides eternally.
Daily japa vidhi of the Datt mala mantra
The speaker says the sadhak wears yellow or white cloth, or bhagwa (saffron), and sits on a Kusha Asana or a yellow asana. The Sankalpa is taken for Dattatreya's supreme kripa, the shaman of all bad prarabdha, the rise of punya, a guru in physical life and full success in the sadhanas to come; water is offered, and then the dattatreya-mala-mantra is recited 108 times on a panchmukhi Rudraksha mala. The Viniyoga and the opening shlokas are done only once, he says, and the japa is offered into the Lord's right hand. If no vigrah or yantra is kept, the same is done before Sadashiv's vigrah or a Shivling with a lamp lit, and the japa is offered to him.
Whose name should one write on Holika night if one's ishta is a different deity?
Whoever your aradhya is — Bhagwan Sadashiv, Bhagavati Jagadamba, Bhagwan Krishna, Bhagwan Ram — whoever you have taken refuge in, that is the name you should write, if you are not doing any other mantra japa. From this there is an extreme increase of punya.
No notes match "".