Shiva
Every question on the site tagged Shiva, each answered from a timestamped source rather than a summary written from memory.
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Original verses, with English & Hindi translation
श्रीशिवमहापुराण
Śrī Śiva Mahāpurāṇa
One of the eighteen Mahāpurāṇas, given in the form Vyāsa received it from Sanatkumāra. Our own translation, verse by verse.
Notes from our sources
Shiv Navratri: the nine days before Mahashivratri
Just as we keep Navratri for Jagadamba, the speaker says every devi-devata has their own navratra: their special archan begins nine days before their prakatya tithi, which itself differs by kalpa (he gives Baglamukhi's two accounts as an example). For Sadashiv the most special night is Mahashivratri, so Shiv Navratri is the nine days before it — beginning 10 February in the year of this live. If in these nine days one does Sadashiv-related sadhana with true surrender, he says, Mahadev's kripa can give even what is not in one's bhagya, and the janma kundali is left where it lies.
Why Sadashiv sadhana must not be neglected in any practice
Whichever deity's story or Purana you open, the speaker says, Sadashiv is always there, because without Mahadev the world cannot run. The special point about him: whatever yagya, karmakand, tantra-kand or puja-paath we do in life, if the Sadashiv-related sadhana is not done fully — is done thinly, or left out — the fruit that should come ordinarily does not.
Worship of the shivling with its full mandal covers every deity
It is held, the speaker says, that when the Shivling of Sadashiv is worshipped together with its argha, Nandi ji, his serpent and his trishul — the whole mandal connected with him — the pujan of all devi-devatas is done in it. So if we do only Shiv ji's abhisheka daily, it is held that every shakti in the whole brahmand has been given abhishek and pujan; the pujan of his pind is the pujan of the whole universe, and is complete.
Dosh from stepping on offerings in a temple, and its nivaran
Asked whether a dosh attaches when offerings made to Bhagwan fall under one's feet while serving in a temple, the speaker points to the big temples — go to Baba Baijnath Dham and the bel-patra and flowers offered on the main Shivling are trampled underfoot, and your foot will land in the argha channel. Such is the arrangement there. If it happens by mistake, he says, the only nivaran is kshama yachana.
Rudrabhishek without a priest: how to do it yourself
To a listener near the twelve Jyotirlingas who is charged ₹1100 for a Rudrabhishek, the speaker says: if you lack the means, do not have it done — do it yourself, learn to do it yourself. Abhishek need not be with milk; do it with water. Mix Bhasma, white chandan powder or ashtagandha into the water; if even that is not there, mix mishri into plain water and make it sweet. Do it at home if you keep a Shivling, or go to a temple. Bhagwan is not displeased because you could not have the Rudrashtadhyayi recited — he will be pleased; the point is to do it. The vidhi is on the channel.
Shiv Sahasranama with a lotus for long-stalled work
The best vidhi for making Shiv Sahasranama siddh, or for Sadashiv's kripa through it, is the lotus, the speaker says. Bring one lotus, bathe it, tilak it with kesar, take a Sankalpa holding it — "this work of mine has been stalled a long time, Sadashiv, bring it to fruit" — and recite the whole Sahasranama at least once (5 or 11 times if there is time) still holding it; then offer the flower on the Shivling. Before this, as in every vidhi: two ghee lamps on akshat, one for Shiv ji (all devatas) and one for Parvati ji (all shaktis, since the ten Mahavidyas came from her body); abhishek — one lota per family member if you wish; bel-patra, Tripundra, shringar, dhoop and naivedya with sweet water; yellow cloth and a yellow asan. If the Shiva temple has no Ganpati murti, place the durva meant for Ganpati on the shivling's argha — he accepts it. Do this for the nine days. Rules for the lotus: on a Thursday do not pick it yourself; and before taking a flower from any pond, garden or lonely place, fold your hands and ask the yaksha or devata guarding it for leave — who knows what someone has seated under that tree — or you go for dosh-nivritti and come back with a new dosh. Later, to a listener who found the Sahasranama too hard, he says: do the Rudrashtak for nine days instead.
Dwadash Jyotirlinga abhishek and the Shami leaf for past-life sins
For those who know that sins of body, mind and speech are happening or have happened in this life, or whose kundali shows yogas under paap-grahas that jyotishis read as heavy sin, and who see this blocking success — the speaker prescribes abhishek of Sadashiv in the name of each of the twelve Jyotirlingas, twelve abhisheks per name (vidhi on the channel). If that is not possible: do an ordinary abhishek in a Shivalaya, sit there holding a single Shami leaf, recite the jyotirlinga-stotram ("Saurashtre Somanatham cha…") 12 to 108 times, and offer the leaf on the Shivling. The stotra alone is said to destroy the sins of seven births; with the Shami leaf, he says, they surely will. Never pick Shami on a Saturday — pick on Friday and keep it in water.
Daridrya Dahan Shiv Stotra with black raisins for wealth and debt
For money trouble and debt that will not clear, the speaker gives the daridra-dahana-stotram with a small vidhi for this period: keep krishna draksha (black raisins); each day rub kesar with a little Gangajal and mix twelve raisins into it; recite the stotra holding one raisin and offer it on the Shivling, twelve times over. If twelve bel-patra are to hand, place each raisin on a bel-patra as you offer — even greater benefit. It gives dhan-sampada and release from debt. Do it with surrender, not as a totka or an "upay": done in that bhaav it will not bear fruit. The vidhi is written, with tantrokta pramana — madhu is in the text too, but he leaves it out to keep the vidhi simple.
Mahamrityunjay Kavach over 27 nakshatras for illness medicine cannot cure
When the body has much disease and medicine has no effect, the speaker gives the Mahamrityunjay Kavach — it has beej mantras, so only those who can pronounce it should do it. It is done not for nine days but only five, the five before Shivratri, starting about Navami: 27 paaths daily, one per Nakshatra. Hold the bilva giri (bel-fruit pulp) in the hand, take the list of the 27 nakshatras, and before each paath say: "Sadashiv, for the shanti of Ashwini nakshatra, and of any disease born of it that is affecting my body, I do this paath" — then the kavach; then Bharani, Krittika, and so on through all 27, in the bhaav that they are being pacified. The full Sanskrit vidhi differs for each; this is the short form. Afterwards the single bilva giri is placed on the Shivling.
Bark argha around the shivling: astra-mantra abhishek, and the neem-bark remedy for illness
Recalling a vidhi from the previous Sawan lives, the speaker describes an argha made of bark: the outer bark of an old mango or bel tree, pulled off whole, is soaked in water until it swells, bent gently into an argha shape, fitted around the Shivling, and the abhishek done through it. In that vidhi Astra Mantra mantras are used — the Mahamrityunjay Mantra, and in tantrokta form the Aghorastra and the separate Nilkanth astra, for shatru-nash and abhichaar-nash; other Mahamrityunjay samput mantras serve Lakshmi-prapti. That vidhi is somewhat involved. The small home version for rog-nash: a little argha of neem bark set around the shivling, and abhishek of Shiv ji with mattha (buttermilk).
Which shivlings and murtis at home need praan pratishtha
A Narmadeshwar Shiva Lingam shivling is never given pratishtha, the speaker says. A Shivling of sphatik or munga (mani-manikya), or a vigraha of Sadashiv alone or of the Shiv parivar, can be — the pratishtha vidhi stays the same, with Mahadev-related vidhan. The home vidhi on the channel is a bhaav-based, ordinary pratishtha in Hindi, not the temple's achal pratishtha; those who complain it is long may do a short one and skip it. One caution for any three-eyed deity: in the netra-unmilan, do not open the third eye — that is over-smartness.
Mahashivratri: the first Jyotirlinga, and Sadashiv's Panchanan form
Everyone knows Mahashivratri as the day of Shiv and Parvati's wedding, the speaker says, but the Vishveshwar Samhita of the Shiv Puran tells more: it is also the tithi on which Sadashiv first appeared as the Jyotirlinga — first took murta form, giving himself the shape of a pillar. By kalpa bhed another account places it on Margashirsha Krishna Tritiya in Ardra nakshatra; neither is wrong. And his first svaroop was not single-faced: Sadashiv's complete form is Panchanan, five-faced — as Kameshwar Mahadev of Kamakhya is also held to be, Kameshwari five-faced and Kamakhya six, with further bhed of name and form in the Shri Vidya dhyana mantras. Know only this, he says: Mahashivratri is exceedingly special, and sadhana through all nine days before it bears special fruit.
Shiv Tandava Stotra at godhuli bela for wealth, and the misconception about reciting it at home
If you have little time and want to take up one thing, especially for wealth, the speaker says: recite the Shiv Tandava Stotra at Godhuli Bela, the evening time of sandhya vandan. The bhram that it should not be recited at home — "where do people get such ideas, Bhagwan knows" — is to be dropped: the stotra itself says at the end that whoever recites it after evening pujan has Lakshmi stay steady in his house, with chariot, elephant and all dhan-sampada. Begin in Shiv Navratri and continue for life; done at the right time, the effect shows soon.
A shivling's head is never left bare
Asked whether bel-patra or flower petals should always sit on a home Shivling, the speaker says yes: at home or anywhere, a shivling's mastak is never kept bare, because Shiva is the maharajadhiraj of the whole brahmand, and a king's head never stays uncovered. Keep a mukut on it; if not a mukut, at least an unbroken grain of rice, or a bel-patra; if fresh bel is not available daily, a silver bel-patra. With it keep the Vasuki serpent — a five-hooded one is best — and Nandi ji and his trishul must be there. To a listener whose brass shivling has a pointed top from which everything slides, he says: have a small silver mukut made, or bring the cap-style mukut sold for Kanha ji and put it on Mahadev, changing it for a new one every month on the masik Shivratri — the head just must not stay bare.
Nine-day Purana paath in Shiv Navratri for Sadashiv's kripa
One special thing for the nine days, the speaker says: if you want only Bhagwan Sadashiv's kripa — whether for a special sadhana or an ordinary anushthan — then through Shiv Navratri recite the Puranas related to him: as much of the Shiv Puran as you can, or one full samhita of it — the Vishveshwar, the Rudra, the Kailash — completed within the nine days. Take this sankalp with it: may I obtain the kripa of Sadashiv and Bhagavati Parvati, and by their kripa dharma, artha, kama and moksha, all four purusharthas. It is not nishkam — it is a wish — but done through Purana paath by this separate vidhi it surely gives special fruit.
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.
Only a praan-pratishthit Shivling in a properly established temple, never one left under a Peepal
The speaker says that when the Brahma is angry and not pacified by any means, one should go to a Shiva temple where the Shivling has had Prana Pratishtha. He says the prayoga must not be done near a Shivling that someone picked up and placed under a Peepal tree, or someone else's Shivling from someone's house kept somewhere; only where a Shiva temple has been established with proper vidhi and the Shivling is praan-pratishthit should it be done.
What did Brahma do to see Sati's face?
He put wet wood into the yajna kund, from which smoke arose, and as soon as there was smoke he removed Sati's ghunghat and looked at her face. Because there was smoke, Shiva knew that such an act had been done, and immediately picked up the trishul to kill him.
What do village or family deities like 'Satya Mata' and 'Manush Deva' actually represent?
Satya Mata, worshipped on stones in villages, represents virtuous ancestral women (Pativrata/Sati) of a lineage rather than Shiva's wife Sati directly; Manush Deva represents deceased children of a family worshipped as lineage spirits.
What should those whose ishta is Bhagavati do in this month?
Those whose ishta-aradhya is Bhagavati, who do her seva, should do their own special seva-pujan — a brief pujan of Bhagwan Shiva and Bhagwan Narayan along with it, and the special pujan of their own ishta-aradhya as time allows.
A right-turned trunk holding a modak or flower, never a dancing Ganesha at home
A right-turned trunk (Dakshinavarti) holding a Modak or flower is considered supreme, dancing (Nritya) forms should be avoided, and Ganesha is best established alongside Goddess Lakshmi or with Riddhi-Siddhi and Shubh-Labh.
A saumya face under 6 inches, on a standing lion with its mouth closed, Shiva to her left
The idol should have a gentle, peaceful expression, stand no taller than about 5.5-6 inches, be mounted on a standing lion with a closed mouth, and be placed with Lord Shiva to the Goddess's left.
A Narmadeshwar with a separate arghi, bathed daily and never left bare on top
A Narmadeshwar Shivling with a separate base is preferred, it needs daily water Abhisheka and must never sit empty on top, and it should be accompanied by a Nandi facing it, a wrapped serpent, and a small Trishul.
Fruits of Panchakshari mantra siddhi
The speaker says that if we accomplish siddhi of the Panchakshari in our life, every shakti connected with Shiva comes to our side — for there is no shakti in the whole world that does not take refuge in Bhagwan Shiva: Yaksha, bhoot, Preta, Pishach, updev, the greatest mahashaktis, any other form of devi-devata, dev, danav, gandharva, kinnar, apsara, lok devi-devatas, shamshanik shaktis, any graha, Baital. When the mantra becomes awakened and siddh — present in our aura, our causal and subtle body, our soul — all shaktis turn favourable, all grahas and nakshatras turn favourable, whatever ill effect is falling on the twelve houses of the kundli and whatever bad days are running are destroyed, and all the ganas, pret, pishach and Brahmarakshas become calm and favourable by its effect.
Batuk or Bal Bhairav, even as a small silver trishul, and Kali only in her Dakshina form
Batuk or Bal Bhairava may be worshipped at home via a picture, idol, or small silver Trishul, with Kul Bhairava protecting the household alongside the family deity; for Kali, the gentle Dakshina Kali form — displaying boon-granting and fearless mudras — is recommended over fierce, destructive postures.
Daily vidhi of the Panchakshari purashcharan: materials, lamps, sankalp, smaran, abhishek, japa and aarti
For the daily sitting the speaker asks for yellow cloth and a yellow asan, a Shivling for daily abhishek, Bilva patra, kaner, aakavan and shami leaf or flower, and cow's milk — or a gandhodak of roli, crushed camphor and agar or rose water in water. Sit facing east or north in yellow or white, light two lamps — mustard oil for the protective shaktis (Bhairav, Hanuman, Kali, the yoginis), ghee for Shiva, Parvati, the nourishing shaktis and the kul devi-devatas — and do Achamana, pavitri dharan, shikha bandhan, bhumi sparsh and asan shodhan. Then Swastivachan (or the Mangalam Bhagwan Vishnu mantra), guru smaran — Dattatreya if you have no guru, since Brahma, Vishnu and Mahesh are in him, or Shiva or Narayan — and the day's Sankalpa with akshat, flower and water, naming yourself, Gotra, tithi and nakshatra: for Shiva's pleasure, for the siddhi of the Panchakshar mantra, for the destruction of sins of all births and of all known and unknown doshas, for the pleasure of the Pitr devas, I resolve to do yathashakti japa today. Then Ganesha by the Sankat Nashan Stotra, Batuk Bhairava by his stotra and shatanamavali, and Bhagwati by the Saptashloki or her stotra — five minutes in all — then abhishek of Shiva by the names of the twelve Jyotirlingas and shringar, optionally a Shiva Kavach, stotra or the Rudrashtakam, and the japa itself on a Rudraksha mala kept inside a Gomukhi. Afterwards samarpan, a stuti such as the Shiv Tandav Stotra or Lingashtakam, and camphor Aarti. Three hours at most, he says.
Why should the sacred-thread-wearing chant Panchakshari without Pranava?
Adding Pranava (Om) to Panchakshari — making it Shadakshari — is prescribed only for Nivritti Marga (renunciation, liberation); it is not for material, Pravritti Marga desires, and shouldn't be adopted without a Guru's specific instruction.
How can a devotee atone for past mistakes made in Durga Saptashati recitation?
Two steps: an archana ritual to the Goddess with a formal Sankalpa acknowledging past errors and seeking forgiveness, followed by taking refuge in Lord Shiva through an Abhishekam and the Rudrashtakam.
Where the Kalika Kavach is recited: a Kali temple outside the shmashan, never at home
The speaker says this Kavach is never to be recited at home; it must be done in a temple of Kali — any Kali: Raksha Kali, Bhadrakali, Dakshineshwari Kali, Adya Kali or another — which must not stand on shmashan ground, though nearby is fine once outside its boundary. A Shiva temple beside the Kali temple is excellent. If no Kali temple is near, the second option is a Shiva temple, the more secluded the better, but never on shmashan ground. A beginner must never go straight to a shmashan for this; the full Marana Prayoga vidhan given in the Phalashruti is not done directly — initiated people do that.
Daily morning Shiva puja that must accompany the Kalika Kavach sadhana
The speaker says the worship of Shiva ji is absolutely compulsory in this vidhan, because it is a most ugra prayog and you are a householder who must not incur any dosha; those who leave the video halfway will have trouble later. Every morning from the first day to the last, at the same temple where you do the Kali sadhana if it has a Shivling — otherwise at a Shiva temple nearby — do abhisheka of Shiva with milk, curd and jaggery, light a ghee lamp, and recite the Rudrashtakam or Shiva's 108 names, whichever you can manage, or jap five or ten malas of the Panchakshari Mantra. Whether or not you wear a Yajnopavita, jap without Pranav; women also jap without pranav.
Misconception: no temple, idol or Shivling should be kept at home
The speaker says that in India's medieval period — the time of the Mughals and the British — a negative imprint about deities like Bhairava was placed on people's minds, so that they put these deities out of the house. He sees the same thing in fashion today: some Vastu experts say a temple should not be built in the house at all, that no idol should be kept at home, and that keeping a Shivling of Shiva ji at home brings poverty, disease and trouble. These, he says, are the very people who get the deities thrown out of homes, and listening to them people stop the seva-puja of these deities altogether.
Difference between Kaal Bhairav and Batuk Bhairav
The speaker says the difference is only this much: Bhagwan Kaal Bhairava appeared directly from the body of Bhagwan Sadashiva at the time Brahma and Vishnu were tested — when Shiva manifested his form as the first Agni Linga, the pillar of fire, the Akash Linga, the event celebrated at Shivratri and discussed in the Shiva Mahapurana. Batuk Bhairava, by contrast, is the child form Shiva took to calm Bhagwati Mahakali when she became uncontrolled after slaying the rakshasa Daruka.
How Batuk Bhairav originated: the child who calmed Mahakali
The speaker tells that when Bhagwan Mahadeva once came under the feet of Bhagwati Mahakali, Mahamaya asked him for a sankalp and a vow that in future he would never again come under her feet — and for a means to control and balance her whenever, in her ugra state, she goes beyond her own control. The Skanda Purana and Devi Bhagavat, he says, describe how when Bhagwati took the Mahakali form to end the rakshasa Daruka and again became uncontrolled, Shiva took the Batuk form — a small child under eight years of age, Bal Bhairav — and called out "Maa, Maa"; hearing the word "Maa" from this child, she became calm. This is how Batuk Bhairava originated. Shiva himself thus stands near the Mother in the Batuk form, so wherever Bhagwati Durga or Mahakali is worshipped, Batuk Bhairav is certainly worshipped; his worship is mandatory, he is Shiva himself, and so his installation at home becomes mandatory.
Batuk Bhairav's worship is mandatory alongside any deity
The speaker says that whichever form of the Devi you follow, Batuk is certainly worshipped in it; in any Mandala Batuk has a place, and without him no puja is ever complete. Just as Ganesha's worship is mandatory, so is Batuk Bhairava's: without it neither Shiv pujan nor Durga pujan is ever complete, nor gives its full fruit. So give him a place — even as a small Supari, even mentally. A separate Bhog for him is only for the time of special pujan; there is no need for a full separate arrangement, but his ordinary seva-puja must certainly be done.
A water Abhisheka on Shiva alongside the rite, and severe recoil on the practitioner if an innocent is struck
A water Abhisheka on Lord Shiva should be performed alongside the ritual; if an innocent person is accidentally harmed by a potent mantra, the spiritual recoil onto the practitioner is severe — mantra practice must never be treated as a casual experiment.
Which sadhana should be performed during Shravana?
Choose one of Shiva Panchakshari, Mahamrityunjaya, or the new Shiva Mala Mantra Sadhana; practitioners already committed to Neelakantha Aghorashtra should continue that instead, uninterrupted, for at least 5 years.
The vine invited a day ahead with akshata and flowers, the root taken in Shravana nakshatra or on Guru Purnima
A betel-leaf-vine root is obtained (ideally in Shravana Nakshatra or on Guru Purnima) after inviting the plant a day prior with Akshata and flowers, extracted before sunrise the next morning, wrapped in red cloth with a washed silver coin, and carried daily to a Shiva temple.
Three ghee lamps for Shiva, Parvati and Kuber, with the wrapped root and coin set by the jaladhari
Light three ghee lamps (for Shiva, Parvati, and Kubera), place the wrapped root and coin near the Jaladhari during Abhisheka, collect any Bilva leaf that falls onto it, then complete 27+27+27 Malas of the Samputita recitation in a quiet corner before returning the items to the Arghi.
Thirteen betel rolls to Kuber and five to Shiva, with the prayer kept to legitimate wealth
Offer 13 betel-leaf rolls to Kubera and 5 to Shiva, pray for legitimate wealth rather than acting on any dreams of buried treasure, then store the ritual items permanently in a wooden, sandalwood, or silver box and repeat the practice each Shravana.
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.
Month-long nag kesar vidhan of the Daridra Dahan Shiv Stotra anushthan
The speaker's daily vidhan: finish the household's regular puja, take a sankalp to Sadashiv that the daridrata in one's home end and dhan-dhanya grow — adding rog and dukh too, since disease is itself a kind of poverty — then sit on one's asan holding one fistful of nag kesar and recite the Daridra Dahan Stotra at least 8 times, best 16, and tie the nag kesar in a yellow cloth or pouch. Then take a lota of water with a little mishri (milk too if possible), two ghee lamps, flowers and bilva patra, touch the lota to the chaukhat of the house one lives in — even a rented one — and go to a Shiva temple: light both lamps, do abhishek and shringar, pour water over Ganpati, Gauri, Nandi and Skanda (durva for Ganpati, bilva patra and flowers for the rest, a shami leaf on the shivling if found), open the potli, restate the wish and offer all the nag kesar on the shivling. Pick up two or three grains, carry them home and keep them where money is stored; the same cloth is reused every day. This is continued daily from a Shivratri to the next month's masik Shivratri — a full month (Phalgun Mahashivratri to the Chaitra masik Shivratri, for example) — and on the closing day gau vansh are fed according to capacity, even ₹100 worth, best of all stray cattle.
Bilva giri added to the Daridra Dahan prayog for severe disease or abhichar badha
The speaker gives a second prayog for when rog is very heavy and simply will not leave, when everyone in the house has some ailment — and also when abhicharik badha is present along with the money trouble. The dried gum of the bilva tree, bel gond or bilva giri, from a pujan shop, is used: one piece a day with the nag kesar. The only change is that one bilva giri is taken in the fist with the nag kesar, kept on the cloth, and carried to the temple; unlike the nag kesar it is not brought back — after offering it on the shivling it is left there, with a prayer for mukti from the disease.
Mahamrityunjay 108 names during the abhishek of the Daridra Dahan anushthan
The speaker says that, if possible, along with the Daridra Dahan path one should do Shiva's abhishek at the temple while reciting the 108 namavali of Mahamrityunjay Mahadev: take a somewhat larger lota, light both lamps before the shivling first, then pour the water in a thin stream while reciting the 108 names — easy, he says, and doable. Or else fill the lota that hangs over the shivling's jalhari through its hole, from a bucket of the temple's own water plus the water brought from home, and then do the path. If this too is done, he says, Bhagavan Shiva hears one very quickly.
Precaution: morning is best for the Daridra Dahan prayog, since many temples bar evening abhishek
The speaker says doing this work in the morning is best of all, because in the evening many temples do not allow abhishek. In that case one can still go, light the lamp and offer the nag kesar and bilva giri; if even water is not allowed, that too is no problem. Do the prayog for a month as convenient and make your request to Mahadev, he says: he will hear it soon, fulfil the wish and open the path to wealth, and the person and family will certainly be freed from daridrata.
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.
Why is neither the path of renunciation nor devotional ecstasy inherently superior?
Lord Shiva's path of complete renunciation and severe austerity is challenging for most; devotional ecstasy provides those unable to sustain it a way to progress spiritually through loving devotion within society — both are valid means to liberation based on inclination and capacity.
What is Lord Bhairava's theological origin and status?
He is not a lower entity or phantom, but a primary manifestation of Lord Shiva — Mahakala Bhairava manifested directly to uphold cosmic truth when Shiva first appeared as the infinite column of light (Jyotirlinga).
What is the real origin and function of the Kirti-Mukha icon above entrances?
It is Kirti-Mukha, a divine manifestation generated directly from Lord Shiva — not a demon mask as commonly misnamed — granted the boon to consume all negative energies, so it absorbs negative influences from visitors at the highest point of an entrance.
First step against the marana prayoga: Maha Bhairav mantra, 21 malas a day for 21 days at a Shiva temple
The speaker says he told the man to do 21 Mala of the Maha Bhairav mantra every day in a Shiva temple. He was no great sadhak but a complete beginner, so he started with one or two malas, slowly, since the mantra is fairly long and takes time; being a hardy village man used to sitting, he managed. The first full round of 21 malas for 21 days was done in the Shiva temple with a lamp kept lit. The result, the speaker says, was that peace came to his body and he said he had gained great strength and felt "we can fight this", and asked what to do next.
Second step: Batuk Bhairav stotra five times each evening for 21 days, with a tantrokta Batuk Bhairav yantra
Once the 21-day mantra cycle was complete, the speaker says, he told the man to recite the Batuk Bhairava Stotra at least five times a day, in the evening, in the Shiva temple, for 21 days without a break, and to keep repeating this for at least two or three months; he gave him the Sankalpa. Along with it he had a Tantrokta Yantra of Batuk Bhairav made by the proper tantrokta procedure and sent to him with a tantrokta mala. He stresses that it must be Batuk Bhairav's yantra, not ashta-bhairav's. He says the stotra and its vidhan were not yet on his channel and would be posted after this account.
Daily practice with the yantra kept at the temple: a mala, five stotra recitations, a mala
The speaker says the daily routine he set was: at least one Mala of the Maha Bhairav mantra, then at least five recitations of the Batuk Bhairava Stotra, then one more mala of the Maha Bhairav mantra, with the whole of it offered to the Yantra. The yantra was to be installed beside Shiva in the temple, and everything dedicated to it there. It was not to be taken home; some arrangement was to be made in the temple so the yantra stayed there for the 21 days.
Does keeping a shivling at home paralyse a person?
At present the situation is at least that people are becoming a little aware and so are keeping a shivling and the like at home, he says — otherwise there had also been a subject going around in between that keeping a shivling makes a man paralysed.
When abhichar keeps breaking the anushthan: partial days still count, but finish one full 21-day cycle
The speaker says the whole procedure took four or five months because the first Anushthana could not be completed: when things are wrong like this, the anushthan is not allowed to succeed, someone falls ill, the practitioner himself falls ill, something else comes up. The man understood his condition, did not give up and kept going slowly. It is not, the speaker says, that ten days of practice bring no fruit; they did. But one complete 21-day anushthan is very good, and when the 21-times cycle is once done, then it succeeds. In the end the 21-day cycles were completed at the Shiva temple.
Puranic pattern: a daitya binds Shiva by a hundred years of tapasya
The speaker says the Puranic accounts are full of this pattern: every daitya, danav and rakshasa worshipped some one shakti with one rule, one nishtha, as a devotee, with full vidhi-vidhan, for a fixed or very long time. His example is a daitya who does tapasya to Shiva, Maharudra, for a hundred years, living all that time like an excellent and worthy Brahmin in conduct, thought and daily sandhya. When Mahadev appears and the daitya asks for a power with which he can do whatever he wants, Mahadev has to keep the honour of that mantra, that tapasya, that bhav and that time; niyati has fixed it so, and Bhagavan himself is niyati. Bound to it, he grants such powers, and after receiving them the daitya forgets the maryada of his tapasya, reasons that a hundred years of punya cannot be destroyed, and does as he pleases.
What remedies address repeated untimely deaths or severe ancestral blockage (Preta Dosha) in a house?
Perform Narayana Bali and Tripindi Shradh at recognized sacred sites, conduct systematic Rudrabhisheka of Shiva with buttermilk on Panchami Tithis, and seek refuge in Mahavidya Sadhana and Lord Bhairava under proper guidance.
Is the Panchakshari sadhana better done in a Shiva temple?
If you do the sadhana of the Panchakshari mantra in a Shiva temple, that is most excellent, the speaker says — absolutely do it, there is nothing here to ask about. You may absolutely do the upasana of Bhagwan Shiva's Panchakshari mantra in a Shiva temple.
The Mahabhairav stotra is made siddha before it is used, in a Shiva, Kali or Durga temple
The speaker says that whenever this prayog is done it must first be made siddha, and only after siddhi should it be applied; in a dire situation it may be applied without that, but only with someone's guidance. Because the sadhak is already suffering from Abhichara, the siddhi vidhan should be done in a Shiva temple — best of all — or in a temple of Bhagavati Kali or Durga. It should not be made siddha at home; do that only if no temple or arrangement is possible where you are.
Daily observances during the Mahabhairav anushthan: Shiva abhishek, ghee lamp, red flower to Jagadamba, feeding dogs
The speaker sets four daily rules from the day the anushthan is taken up until it ends. Shiva's abhisheka twice a day, at least with milk mixed with water and Mishri (kewra or rose water may scent it) — once before the puja and once, essential, after the path, then a bath of pure water and kshama-yachana, with Bilva and Shami leaves offered; half a lota each time is enough. A ghee lamp near Shiva before the puja. After the puja, 108 names of Bhagavati and one red flower to Parvati (or to Shiva himself, who is her form), asking Jagadamba to accept the puja and free one of any dosha in the vidhan, the flower left on the argha. And dogs fed every day — biscuits, roti or milk-roti — before one eats oneself. All this, he says, is so that this very intense Sabar Mantra has no Tiryak Prabhava and the devata's full grace comes. Morning is best; evening only if the temple allows milk then.
First stage: siddhi of the Mahabhairav mantra, eleven days of eleven malas in a Shiva temple
The speaker says the Batuk Bhairava stotra (a PDF is linked) is to be given Samput with the Mahabhairav mantra (linked in the description), and that mantra must be made siddha first — so there are two anushthans, one for the mantra and one for the stotra. The mantra stage runs at least 11 days in a Shiva temple with the same daily vidhan: starting from Krishna Paksha Ashtami or Amavasya, sit on the asana, do the Guru-Ganesha smaran and one's usual path, then 11 malas of the Mahabhairav mantra (later he allows 5) and dedicate the japa onto Shiva, every day for 11 days.
Second stage: siddhi of the Batuk Bhairav stotra, five paths a day on black pepper for twenty-one days
The speaker says that once the 11 days of the mantra are complete, the stotra path begins from the next Krishna Paksha Ashtami or a shubh tithi such as the masik Shivratri. Each day take 11 black peppercorns for 11 paths or 5 for 5; light Dhoop and Deepak, place the Bhog near Shiva, remember and meditate on Bhairava, do the Viniyoga given in the text, and begin. For every path hold one peppercorn and, when it is complete, place it on Shiva's argha; then the second milk abhishek. At least 21 days at five paths a day, he says, and the stotra becomes for you maha-siddha, like a Vajra, of very intense effect.
He declines to speak on the Odisha patal-phoota shivling, having no knowledge of its pauranic mahatmya
As for the patal-phoota shivling of Odisha that the questioner speaks of, the speaker says he cannot say whether some pauranic mahatmya of theirs or a reference to them exists, because he has no knowledge of it. He knows only about Narmadeshwar ji.
Ghee lamps for Shiva so no rina-dosha remains toward the giver of the vidhan
The speaker says that whenever you do this anushthan, every day through it light at least one and at most five ghee lamps near Shiva, as your means allow, for freedom from rina-dosha (Rinanubandha). Pray that no debt-dosha remains between you and those from whom this whole vidhan was received, that no effect of debt falls on either, and that the mantra be fully awakened and successful.
Why did Lord Vishnu perform penance twice, and how did He earn the name Narayan?
Shiva and Parvati manifested Vishnu in Kashi and instructed Him to perform penance, but 12,000 years of it didn't obtain Shiva's vision — a celestial voice told Him to try again, and the sweat from that renewed exertion filled the sky as sin-destroying water, in which He slept, earning the name Narayan ('one who resides in Nara/water').
How did Celestial Ganga come to flow through Shiva's hair?
Celestial Ganga resides in the divine heavenly realm, flowing through Narayan's feet into Brahma's Kamandalu, where it split into three streams — one of which Lord Shiva held in His matted hair.
How was Brahma born, and why did Bhairava sever His fifth head?
A lotus emerged from Narayan's navel, from which Brahma manifested; after wandering the lotus stem searching for his creator and performing 12,000 years of penance, Brahma became prideful upon seeing Narayan and assumed a five-faced form — Shiva manifested as a column of fire, and Bhairava then appeared and severed Brahma's fifth head to dismantle his ego.
What is Nishkala Shiva, and how do Brahma, Vishnu, and Rudra relate to Him?
Shiva assigned Brahma creation, Vishnu preservation, and took the form of Rudra Himself for dissolution — clarifying that Brahma, Vishnu, and Rudra are three functional manifestations of a single, formless Supreme Reality, Nishkala Shiva, and that viewing them as truly separate leads to spiritual bondage.
What did Sati offer in the month of Margashirsha?
In the month of Margashirsha, on the Ashtami of the Krishna Paksha, she performed the pujan of Shiva with jau, til and chawal, and passed her days so. The speaker notes that the full vidhan is not given here in the purana — the full vidhan will be found in the karmakand books.
What did Sati do on the Magh Purnima?
Then the month of Magh fell. On the Purnima tithi of Magh she stayed awake through the whole night, and in the morning, wearing wet garments, began to perform the pujan of Shiva on the bank of the river.
Combining the Vansh Vriddhi Durga Kavach with the Ghushmeshwar Mahadev abhishek vidhi
The speaker says the kavach anushthan is best done alongside the Ghushmeshwar Mahadev Shiva-abhishek vidhi taught on his channel. Then it starts on the same tithi as that puja — Mahashivratri, a monthly Shivratri or a Pradosha — and each day the kavach is recited before the abhishek. In severe trouble the two together bring quick relief; the kavach runs alongside for the month or the 11 days of that anushthan, as one is able. On the last day there is one havan: ahutis with the Ghushmeshwar Mahadev mantra first, then Durga's 108 names or the Jayanti Mangala mantra.
What did Sati do on the Phalgun Krishna Chaturdashi?
The Phalgun Krishna Paksha Chaturdashi is the Mahashivratri that has just passed. On it she stayed awake through the whole night and, in every prahar, performed a special pujan of Shiva with bilva patra and bilva phal.
What did Sati offer on the Chaitra Shukla Chaturdashi?
Then Chaitra Shukla Chaturdashi — that is, after the Chaitra Navratri has passed, one day before the Purnima arrives. On that day she performs the pujan of Shiva with palash flowers and with grains.
Keeping a bhagatwal chowki prosperous: welfare, right use of money and timely visarjan
The speaker says that if the same shaktis are used for public welfare and seva, the money is put to good use with jeev seva after the family is provided for, and the bhagat has the sense to see that these are bhoot-pret shaktis and so makes a sthan of Mahadev for them and does their Visarjan in time so that they too get gati, then his Chowki grows, auspicious shaktis also come, and he will not have to wander much later — he will do his own atma-kalyan in time. Many such people, he adds, do their own pind daan while still living at shakti-peeths and other peeths, not knowing what lies ahead, or enter some parampara saying the bhagatwal is done, now let us see to our own mukti; their shaktis stand by them in time and give them sadgati, and they mostly do not get badly stuck.
How was the Nanda vrat completed in Bhado?
In the month of Bhado she again performed pujan on the day of the Chaturdashi — the description of all the tithis has come. On the Chaturdashi tithi she used to take only water as her food. Performing pujan in this manner, she began to bring the Nanda vrat to completion.
What did the devas ask Shiva at Kailash?
Vishnu, Brahma and all the rest reached Kailash parvat and there offered many kinds of stuti and prayer to Bhagavan Shiva — that he should go and grant Shiva a boon, and perform the panigrahan sanskar. Shiva answers: what work have I with all these things? Why should I marry?
Rudra Gana sadhana: who it is for, and why the Ganas are ready to help from day one
The speaker says this vidhan is for a person whose family and social life carries many kinds of problems at once — heavy debt, too many enemies, or some upari badha — not just one. He says Mahadev is the god of gods and his Ganas are the most capable and awakened; the Ganas and servants of Shiva and Jagadamba are always ready to protect and help their deity's devotees, from the very day one begins their worship. The trouble, he says, is that people do not know how to use them or ask them for help, and this vidhan is meant to let an ordinary householder get that help from Rudra's Ganas in a simple way.
Shiva's crescent moon: some Ganas of Mahadev act only during a partial eclipse
The speaker says a penumbral lunar Grahan falls on the coming Kartik Purnima. On Shiva's head sits a half moon — the dooj moon — not a full moon, and there are certain shaktis, certain Ganas of Mahadev, who become awake and bound to help, directly or indirectly, only when an eclipse is on and it is partial, not total. That makes this day a very special time: if a person wants Mahadev's help on that day and does the vidhan the speaker will give, then — if God wills and one's Prarabdha allows — the Ganas' help will surely come by Mahadev's kripa. How that help comes, he adds, depends on the person's Tapobal and bhakti.
What argument did Brahma give Shiva for marrying?
Brahma explains at length that Shiva is Devadhidev, Mahadev, and that all are as sons to him. Of the asuras that will arise in future, some will be slain by Shiva, some by Brahma, some by other shaktis — but there will be very many whose slaying will be done by Shiva's sons. For that purpose, to save the world from calamity of that kind and to keep the world well, he too should perform the panigrahan sanskar.
What was Shiva's first response to the devas' request that he marry?
Brahma and Vishnu say that both of them have already had the panigrahan sanskar, and ask Shiva to complete his so that they become trideva with tridevis. But since Mahadev always remains in the avadhut state and in tapa, he says again and again that he cannot do it — one should understand marriage in the world as a very great bondage.
What condition did Shiva finally set for a wife?
When he was praised and asked again and again, he said: tell me of some woman who is capable of receiving my tej in due division — name that yogini and kamarupini woman to make my wife.
Warning to reformers who would interfere with an ancient sacrificial tradition
The speaker says those who love philosophical doctrine and claim they want to reform people today should first have their mentality examined; they will themselves show up as durbuddhi and malbuddhi, so what will they do for others. One cannot take half a matter from here and half from somewhere else, he says; doing so and stopping these things only earns the wrath of the shaktis of all the peethas of Bharatvarsh, and nothing good comes of it. His comparison: where Shiva is bathed in milk nobody may demand a blood abhisheka, and likewise where a Bali pavilion has stood for a long age, explained in the Puranas, described in the tantra Agamas, with paddhatis and akharas running, no one should interfere, or he must bear the wrath of the shaktis, of his lok devatas and of his kula shaktis.
Mahashivratri worship across the four prahars of the night
The speaker says that on Mahashivratri there is a vidhan of worshipping in all four prahars of the night, and that worshipping Sadashiva at the right time within those four prahars brings Shiva's boundless grace and special blessing. What is prescribed is a fast (Vrat, upavas) that day and, in each of the four prahars, puja with Panchopachara or dashopachara as far as one can manage, Aarti, and japa of Shiva's name or mantra or the paath of a stuti. The timings of the four prahars, of the Mahanishitha kaal and of the Paran were shown on screen in the video rather than spoken.
Puranic precedents that deities can be bound: Hanuman by Meghanad, Mahakali by Malla and Mani
To those who laugh at the idea that anyone could bind a devi-devata, the speaker answers from the Puranic accounts: see how Hanuman ji was bound by Meghanada, and how Bhagavati Mahakali was imprisoned in their yantra and put into bandhan by the tantriks named Malla and Mani — which is why Bhagavan Shiva had to take the avatar of Martand Bhairav, an Aghora form. Something like these characters, he says, plays out in Kalikaal too among the deva shaktis and partial yoginis who sit in a kul and carry the family's nurture and protection.
Fierce kul deities bound by Shiva's oath: Rudrabhishek and 14 days of bilva havan
Taking the example of a family whose kul deities are Sokha Baba and Banni Mata, the speaker says people get offended — who could bind them? — but repeats that by Shiva ji's shapath and dohai even these two shaktis will stop. If it seems that the fierce shaktis among your kul deities — even Virabhadra himself, Bhadrakali herself — are being held back, it is because they keep the honour of a devotee's vachan: someone has laid a laag saying "Prabhu, do not hear", so they do not hear. Then you take refuge in Mahadev: do Rudrabhishek, or abhishek by the names of the twelve Jyotirlingas, and with Mahadev's ashtottara shatnam, the Tatpurusha mantra, or the Vedic Shiva mantras with Gayatri for those who wear the yagyopavit — whatever you can manage — offer ghee and til on Bilva samidha from Pratipada to Chaturdashi, 14 days, at least 108 ahutis daily. Such deities will come out of bandhan; if savari used to come on anyone it will come again; and if you had received a sign of the binding, you will receive a sign again that they are free, and the family will prosper.
Can a tantrik really bind a deity?
The speaker says that in the Ramayana era Indrajit bound the panch devas — Agni, Varuna, Yamraj and the others — with his powers, and got his name because he bound Bhagwan Indra himself with a Pasha and carried him off; so such powers certainly existed then. Asked whether anyone today can bind a deity, he answers that binding of deities is possible and people do it, but what gets bound are lok shaktis, the partial (anshatmak) attendant powers — never Mahadev or Mahakali in person, because nobody today has the capacity even to hold such a power. He adds that Bhagwan Shankaracharya, whom he calls Shankar himself, did Utkilana of fierce shaktis at many places so that people of Kali kaal could not misuse them; anyone that capable today would neither do such a thing nor ever appear openly. Binding happens in this limited way, he says, and its cutting happens the same way.
Freeing a bound kuldevi through havan with a sankalpa to Mahadev and Bhairav
The speaker says that when it is truly established that a capable tantrik has bound a household's deities, the way out rests on where deities get their strength: from the yajna and Havan you do — which is why he keeps saying to do at least one havan a month. Even if a tantrik has bound your ishta and Kuldevi with bali, bhog and a great act, your DNA and the very particles of your blood are hers, present in the family in partial form, so the link cannot be broken; a havan done for her from this body of flesh and blood produces an energy before which any binding, however large, will one day break. In the havan one takes a Sankalpa — we do this havan of Mahadev so that our kuldevi's binding is removed; we do this of Bhagwan Bhairava so that she is freed from every vachan of Abhichara prayog, is re-established in the house, her shakti is nourished by us and she does our welfare. This is the initial stage; through repeated, nourishing Paushtik Karma havans she is freed and reinstated, and then the house is bound with mantras and tantrokta keel so no energy tries again.
Origin of Virabhadra at Daksha's yajna
The speaker says that when Sati burnt herself in the fire of Daksha's yajna, Lord Shiva tore out a lock of his matted hair and struck it on a Himalayan peak; the lock split in two, and from one piece Virabhadra and from the other Bhadrakali appeared. They destroyed Daksha's yajna. Virabhadra cut off Daksha's head and threw it into the yajna fire, and killed every sage, Bhrigu and Aryama among them, who used his siddhi to stop him or stood with Daksha in Shiva's insult.
Shiva's boon to Virabhadra: worship as a kuldevata in later ages
The speaker says that once the task for which Virabhadra had been created was finished, Lord Shiva blessed him with a boon, since he is a direct part of Shiva himself: in a later age he would be worshipped as a Kuldevta, and his strength would always serve the protection of dharma. This boon, the speaker says, is the root of his later worship as Sokha Baba.
Refuge in Mahadev when abhichar has not lifted for years
Asked what a person should do who has been gripped by Abhichara for five years, has gone from place to place and still the abhichar has not lifted, the speaker says the first thing is to take the refuge of Bhagwan Mahadeva. He says that if Mahadev is pleased, there is nothing greater than him for stopping every kind of abhichar karma; if he wishes, everything can be destroyed. The reason he gives: every abhichari lives in Mahadev's own refuge and does the puja and seva of one or another of his forms.
Dooj or amavasya milk offering to Shiva against abhichar: the procedure
The speaker gives a small but very strong remedy for a house or person under heavy Abhichara, done on Amavasya or on Dooj of either paksha, whatever the weekday, in Pradosha within half an hour after sunset. Take milk of a single-colour desi cow, one and a quarter litres if it is for many people or one paav if for oneself alone, fill it into a clay Kulhad, place it at your pujan sthan and pray to Mahadeva to protect the house and to remove and bind any negative shakti or abhichar that has entered. Then, at once and barefoot, go to a nearby temple, pour the milk over the Shivling, leave the kulhad there upside down, do pranam and return. Nothing else: nothing mixed into the milk, no dhoop or deep, only the milk. He says this is a starting point for people who do no puja beyond an ordinary dhoop-deep; a second, stronger remedy that needs pujan and some spending on materials he withholds for a separate video.
Precaution: tension or kalah in the house may rise after the first milk offering
The speaker warns that the first time you do the milk offering to Shiva, something or other will happen: tension in the house may rise a great deal, or there may be kalah, whatever it is. He says to let it happen, and to do the upaya and see for yourself.
Is Mahashivratri only for worshipping Mahadeva, or can the Ishta Devata be worshipped too?
Worship related to Mahadeva is primarily fruitful on Mahashivratri, but one's Ishta Devata can also be worshipped that day — Mother Bhagwati is not separate from Shiva, so Her worship should be conducted alongside His, and the Durga Saptashati can indeed be recited at night.
Why must Shiva's head never be left crownless?
He is Rajadhiraj, the speaker says; he alone is the king of the entire brahmanda. If a king's head is without a crown, the loss of it will have to be borne by the praja. For this reason a king should never be kept crownless. He is our king.
What is the Dattatreya Mala Mantra practice, and how does it purify negative astral influences?
Chant 400,000 Ekakshari Beeja Mantra at a Shiva temple, followed by 1,100 recitations of the Mala Mantra (or 100,000 Ekakshari and 108 Mala Mantra); after 11 to 21 days of continuous home recitation encased with the Beeja, offer Apamarga wood fumigation to neutralize severe demonic or foreign occult influences.
What are the rules for keeping a Narmadeshwar Shiva Lingam in the Bhairava aspect?
It may be kept without a base (Argha) in the Bhairava aspect if that is the devotee's sentiment, since Bhairava is an aspect of Shiva; a Shiva Lingam must still receive daily water Abhishek, sacred marks (Tripundra/Tilak), and a crown or Bilva/flower offering on top.
What is the Panchakshari mantra, and where did it come from?
The speaker says Bhagwan Shiva's most famous mantra is the Panchakshari Mantra, whose mahatmya fills the Shiv Mahapuran. When Shiva first manifested his sakar, five-faced form, the Gayatri appeared from his five mouths and with it the Pranav; Pranav has two forms — the subtle one is Omkar, and the gross, direct one is this Panchakshari, born of the five swaroops Sadyojata, Vamadeva, Aghora, Tatpurusha and the rest. So a sadhak who does its japa gains the grace of all five mahaswaroops, their tattvas come to dwell in his Aura, and all four Purusharthas are accomplished — which is why it is a mahamantra. The Shiv Mahapuran also says, he adds, that at the most divine time of Mahashivratri, Shiva as guru and Jagdamba as guru-mata gave the Diksha of this very mantra to Vishnu and Brahma. He opens by saying that a human birth in which one does no Purashcharana of any mantra and gains no mahashakti's grace is wasted — even if only trouble drives us to it.
Adding Bhagwati Parvati's Saptakshari mantra alongside the Panchakshari purashcharan
The speaker says that whenever we do japa of a mantra, doing japa of its shakti too — the Panchakshari is a purush mantra, so its stri shakti — brings still more special grace; so those doing the Panchakshari purashcharan do well to also do a Dashamsha of Bhagwati Parvati's Saptakshari mantra. He states plainly that this is from his own experience, not from the Shiv Mahapuran, and there is no pressure to do it. If ten malas are not possible, even a single Mala of the Saptakshari, given in his PDF, is fine; no separate rosary is needed — if you have one, use red chandan, red moonga, red hakik or nine-mukhi Rudraksha, otherwise do that one mala on the same mala used for the Panchakshari and offer it to Bhagwati.
Best months for a Panchakshari purashcharan
The speaker says that if the Purashcharana of the Panchakshari is done in the month of Savan, of Bhadrapad or of Magh, the mantra awakens very swiftly and Shiva's special grace is received; the Shiv Mahapuran describes that an anushthan in Bhadrapad too brings benefit and swift accomplishment. It can be done in any other month as well — there is no prohibition at all — but he is discussing Shravan, taking it as a month of 30 days.
Three hours a day for the thirty days of Shravan: a golden period, especially in a tirtha
The speaker says that giving three of the day's twenty-four hours to this sadhana for the thirty days of Shravan destroys the sins of many births. For people living in Kashi, in Ujjain (Avantikapuri) or in any tirtha kshetra, this is a golden period that can liberate them. People elsewhere receive Shiva's special grace when they do the sadhana — parents love the children who live far away even more; those who are near have the full opportunity to please their parents, and whether they use it is up to them, but when the distant ones remember him, Shiva is all the more pleased.
Meaning of Adesh and Alakh in the Nath tradition
The speaker says the word Nath sadhaks use is really not "Adesh" but "Adish" — Adi plus Ish, the first Lord, Bhagwan Shiva — which has been corrupted into Adesh. "Alakh" means that which has no end, the jyoti that burns forever; hence "Alakh Adesh". There are different processes for waking the alakh and different ones for giving it, but when ordinary people say "Adesh, Adesh", what it means is that we are remembering Bhagwan Shiva and bowing to him.
Omkar sadhana with the Omkar yantra
The speaker says that for Omkar sadhana one must keep an Omkar Yantra, for Trataka or for pujan; it is made like a Bisa yantra and gives the most fruit on silver. With the yantra made, do the japa of Omkar by vidhi-vidhan — either the long japa with the full utterance of A, U and M, or as large a count as possible — and it has a very special effect; much can be attained through that yantra. He cites Nathuram Godse as an example of what trataka can do, saying a biography he read in his college library described his third eye, the pineal gland, as awakened from childhood, that he entered dhyan easily, did Omkar dhyan and trataka on the Sri Yantra worshipped in his house, and was a high-level sadhak of his time. In A-U-M, he says, everyone is included — Brahma, Vishnu and Mahesh — and the ardha-chandra and bindu above are Bhagavati, so all worship is done in it.
Remedy for prolonged financial distress: a Shivling at home, daily water and the Rudrashtakam
For someone who has been in severe financial trouble for some twenty years, the speaker says the most solid remedy, if one is able, is to have a Rudrabhishek done at night at Shivratri. If one cannot afford that and wants something simple, keep a Shivling at home if possible — it can be done at home — and regularly offer water to it while reciting the Rudrashtakam; even that much will be a great deal. He does not prescribe more without knowing what the person already does, and invites them to describe their situation in the Telegram group for closer guidance.
Kaal sarp dosh or a heavy Mars: Hanuman and Shiva sadhana are sufficient
Asked by someone with Kaal Sarp Dosh and a heavy Mangal who already does Shiva sadhana whether that is sufficient, the speaker says yes: the sadhana of Hanuman ji and Shiva ji is sufficient — just keep doing it in rhythm.
What determines whether positive or discordant experiences manifest during intense Japa at home?
If positive spiritual energies dwell harmoniously in the home through years of worship, Yajna, and righteous living, their presence may become palpable during intense Japa, especially on nights like Holika Dahan; but reciting scriptures with corrupted rhythm or without preparatory rites like Shapa Vimochana can cause discordant experiences instead.
What should be done when a personal error occurs during Sadhana, such as a broken mala?
Performing an Abhisheka of Lord Shiva with jaggery and yogurt initiates pacification of curses, flaws, and ritual mistakes from the first day; a broken mala should simply be acknowledged, re-strung, re-consecrated with formal purificatory rites, and practice resumed without superstitious dread.
What is the limit of taking refuge in Shiva for personal spiritual errors?
Taking refuge in Shiva resolves personal spiritual errors, but this does not apply to individuals who imprudently interfere in the karmic afflictions of others by performing exorcisms or meddling with entities, which constitutes interference in Prarabdha karma.
What regional esoteric traditions exist across Jharkhand, Bihar, Bengal, Odisha, and Chhattisgarh?
Indigenous traditions of Tantra associated with fierce forms of Goddess Kali and Durga, such as Goddess Rankani, practiced by local practitioners known variously as Baiga, Ojha, Sokha, or Guniyan — direct, lineage-based practices sought for remedies near sites like Tanginath Mahadeva.
How are musical instruments integral to different deities' worship?
Lord Shiva's worship incorporates the Damaru, Dholak, and cymbals; Goddess Durga holds the bell (Ghanta), whose cosmic sound is described in chapters 9-11 of the Durga Saptashati as destroying demonic forces, and Goddess Chandraghanta is named after this sacred bell sound.
What is Tandava, and what effect does reciting Tandava Stotras in proper rhythm have?
Tandava does not merely denote an angry dance — in the Shiva Tandava Stotra composed by Ravana, it represents Shiva dancing in joyous ecstasy before Goddess Tripurasundari to please her; reciting such Stotras in proper rhythm amplifies bodily vitality and facilitates closeness to the divine.
Can a devotee of Lord Shiva wear a Tulsi mala, and should the Shivlinga and its base be joined or separate at home?
Yes, anyone may wear a Tulsi mala provided they adhere to purity rules; in domestic worship, the Shivlinga and its base (Jaldhari/Yoni) should be kept as separate components.
How can malevolent occult influences like Vashikarana be neutralized?
A Shiva devotee can recite the Nilakantha Aghorastra mantra 1,100 times with a Shiva Abhisheka; alternatively, one who has mastered a seed mantra and the Vajra Kavacham can perform a Samputita recitation of the two with a formal Sankalpa, or write the afflicted person's name on Bhojpatra and place it at a Shivlinga's base for a honey Abhisheka.
Can the Abhisheka water (Jalachamana) from a Shivlinga be consumed?
The Abhisheka water from all Shivlingas is not consumed directly, but water from a Narmadeshwar or gem-crafted (Ratna) Shivlinga may be taken for Achamana, only after first being offered to Lord Shiva's attendants (Ganas).
What are the remedies for intense occult afflictions involving Veera Shakti?
Recite the Shiva Raksha Stotra and take complete refuge in Shiva, or perform a milk-stream purification (Dugdha-Dhar Utra) at the home's threshold at dusk while invoking Narasimha and Hanuman — alternatively, offer daily worship to Narasimha, consume Charanamrita, and wear offered Tulsi on the head.
What is the significance of observing Mahashivratri?
Lord Shiva states in the Shiva Mahapurana that the devotee who observes the Mahashivratri vow is dearest to him — Abhisheka is performed through the first three watches until midnight, fire offerings in the fourth watch are accepted as Agni Abhisheka, and Japa performed on this night becomes inexhaustible (Akshaya).
What japa count should a one-day visitor manage?
108 malas of the Panchakshari Mantra, according to entitlement. The practitioner should conserve enough bodily energy to sit somewhere sheltered after bathing and complete it — described as yielding crores of merit.
Which mala may be used, and is a Rudraksha mala required?
Everyone may perform japa on a Kalagni mala, particularly of Bhagavan Shiva, Bhairava and Hanuman. And the Panchakshari Mantra may certainly be performed without a Rudraksha mala.
Is a shivling shaped from a Narmada stone acceptable?
Asked whether it is right that stones are given a shape and made to look like a shivling, from the stones of Narmada ji, the speaker answers: absolutely, you can accept it. Every pebble has been held to be Shankar, so absolutely you can accept it.
Fear of the water, a hollow Shivling, and doing one practice at a time
For fear of entering the water, go remembering Varuna Deva. A hollow Shivling should be immersed and a Narmadeshwar Shiva Lingam obtained from an authentic place. Without a mala, Jayanti Mangala Kali is performed by the clock — an hour, or an hour and a quarter.
On what does the manner of Shiva's pujan depend?
It is said that Bhagwan Shiva is worshipped with varied upachar, the speaker says. It depends upon the upasak: whatever is available to him, let him do Bhagwan Shiva's pujan with that very dravya.
What is the fruit of bathing Shiva with kapila panchagavya and kushodak?
If, mixing kushodak into the panchagavya of a kapila cow — kushodak meaning the water of kusha — Bhagwan Shiva is given a bath, then from that ananta phala is obtained.
What did Shiva say his wife would have to be in each of his states?
When I am engaged in yoga, she too will have to remain a yogini; and when I am under the sway of desires, she too will have to remain in the form of a kamini. That is — when I remain in grihastha she should become a householder and be a help and support in the household, and when I go into yoga and dhyana she should assist me in that too. But let no woman who places obstruction in my contemplation and my tapasya become my consort.
What does cold-pressed til oil abhishek give?
Til oil that has come out of the kolhu — with that the abhishek of the Shivling is done, by which the attainment of the Shiva pada happens.
What does camphor and agaru water give?
He who bathes the Shivling with water mixed with kapur and agaru becomes free of all sins and attains Shiva sayujya.
How did Brahma answer Shiva's condition for a wife?
Brahma tells him that Bhagavati herself has taken birth in the form of Sati at Daksha Prajapati's house, and asks him to go and grant her a boon, since she is performing tapasya for him. The speaker notes that Bhagavan Shiva knows everything already, but it is a leela, so it was spoken there by all the devis and devatas. Shiva then agrees and says tathastu.
What does naivedya of ghee, jaggery and kheer give?
Those who offer to Bhagwan Shiva substances made of ghee and gud, kheer, and all such naivedya obtain the Rudra loka for thousands of years, and durgati does not happen.
What does offering a flag on the temple shikhar give?
Those who offer to Bhagwan Shiva a dhwaja of white or gerua or red cloth, and have it raised on the shikhar of his temple, obtain the Shiva loka from it.
What does hanging a great bell in a Shiva temple give?
He who hangs in Shiv ji's temple a huge bell furnished with an iron chain — the bell daan that people do, the big bell that rings in a temple, hung on an iron chain — of him it is said that he becomes as strong as the Ghantakarna gana and attains the Shiva loka.
What does the Banasura episode illustrate about laukik and paralaukik fruit?
It is said in the Banasura episode in the Shiv Mahapuran, he says, that its fruit is paralaukik and not laukik — and you want the laukik fruit. If you do some punya unknowingly, or if at the last time you are committing much paap and, when you are about to be slain and Shiva ji stands with the trishul ready to break your torso, you say Trahimam Mahadev Mahadev Mahadev, we have said Mahadev three times, protect us — protection will not happen. Mahadev is not going to protect. It is made clear there: at the last moment you remembered him, that is fine, you will obtain Shiva loka; but now you will have to be cut, now your protection cannot happen. This bhava, he says, should have come earlier.
What does Jagdamba herself worshipping Shiva show?
In the month of Ashwin, on the Shukla Paksha Ashtami, Bhagavati Sati kept the pujan and upvas and worshipped Shiva with devotion. In Navratri we serve and worship Bhagavati for nine days — but this passage, the speaker says, is especially for those who consider Shiva and Parvati to be separate: here Jagdamba herself is performing the pujan of Shiva on the Shukla Paksha Ashtami. Her Nanda vrat was completed on the Navami tithi.
Should the Shivling and the arghi be kept joined together?
The Shivling and the arghi should not be kept joined, he answers. The shastrokta view is there: when you read in the Shiv Mahapuran, in the Vishwa Samhita, in the subject of the mahatmya of the Shivling, you will find the proof that in the Shivling we are to keep at home for the sake of pujan, the one that is to be established in the house, the arghi and the Shivling should be kept separately.
What did Shiva grant when he appeared before Sati?
While a portion of the vrat still remained, Shiva manifested; the text describes how divine Mahadev's form was. He said: O Daksha Nandini, we are greatly pleased with your vrat, ask for what you desire. Overwhelmed at seeing her aradhya before her, she could say nothing — so Bhagavan Shiva himself understood her feeling and said, we grant you the boon that you yourself will become my wife.
Who is Ghantakarna?
The speaker says he will speak about the Ghantakarna gana in time to come. Ghantakarna is a chief gana of Bhagwan Shiva, called Ghantakarna Veer and Mahaveer; the bell-donor obtains his pada and attains his swaroop.
What did Sati ask for so that the matter would be complete in worldly terms?
Bhagavati Sati says: I pray to you that you accept me by the vaivahik vidhi before my father. Shiva says he will do so and goes back to Kailash parvat. Sati goes to her father and tells him she has received such a boon — at which Daksha Prajapati begins to be troubled by the worry of how the thing will be accomplished.
What does offering musical instruments give?
If we offer to Bhagwan Shiva the damru, bheri, mridang, all such instruments for playing music, then the attainment of Rudra loka happens. Though we are offering them, the speaker adds, only if someone plays them will the thing be complete.
What is said about pradakshina of Shiva?
Then it has been said about pradakshina: from doing the pradakshina of Bhagwan Shiva, the attainment of Shiva loka happens.
What is the fruit of a dandvat pranam to Shiva?
If dandvat pranam is made to Shiv ji, it has been said that on doing puja of Shiv ji by dandvat pranam, fruit greater even than that of hundreds of yajnas is obtained, and by dandvat namaskar all kamanas are fulfilled.
How did Shiva set the marriage in motion from Kailash?
Having given the boon, Shiva invoked Brahma, Saraswati and the rest at Kailash and told them the whole matter — since Bhagavati Sati has performed tapasya I have given her this boon, so how will the vaivahik vidhi be followed? Go, all of you, and speak with Daksha Prajapati — since Prajapati is Brahma's own son.
How should a Narmadeshwar be served at home?
Narmadeshwar ji, he tells the questioner who wishes to bring one: absolutely bring it and do the seva. Their daily snan and shringar should take place, and a mukut should certainly be on the head, on the crown.
Deva dosha as a hidden cause of recurring troubles
The speaker says that when misfortune, financial, social or physical trouble keeps coming despite remedies, the cause can be that a household deity or some shakti is displeased (deva-dosha) because of a grave offence by the person or a family member, such as a damaged or disrespected murti. If the deity, the shakti and the trouble are known, he says, that deity can simply be served and worshipped. But very often a person never learns which deity or offence is behind it; for anyone who has tried many remedies and still feels in their heart that some uncleared dosha remains, he prescribes the Rudrashtakam Prayoga he goes on to describe.
Origin of the Rudrashtakam: Kakbhushundi cursed by Shiva for not bowing to his guru
The speaker recounts from the Uttarkand of the Ramcharitmanas that Kakbhushundi, doing Japa of Shiva's name in a Shiva temple, did not bow to his own Guru when he arrived, out of pride (Abhimana). His guru, simple and compassionate, was not troubled, but Bhagwan Sadashiv did not let it pass: he said that not honouring one's guru when he arrives goes against the niti laid down by the Vedas, that those who envy their guru stay in hell for crores of yugas and then suffer through animal and bird births, and he gave Kakbhushundi a Shraap to sit before his guru like a python or fall into a degraded state. The speaker says the guru was pained that Shiva had cursed his disciple, and in that grief composed the praise of Sadashiv known as the Rudrashtakam, eight mantras of Rudra beginning "Namami Shamishan Nirvana Rupam". He draws the lesson that if one sees one's guru or a great scholar arrive while one is seated in japa or puja, the question of rising to honour them is a real one, and that one must never bear ill will toward one's guru.
How should the Rudrashtakam be recited to remove deva dosha?
Asked how the paath is done, the speaker says to begin on any monthly Shivratri, on Mahashivratri, or on any day of Shravan, with a Sankalpa spoken in these words: for the pacifying of every kind of daivik dosha and the anger of every kind of deity and Upadevata, I take the sankalp to recite the Rudrashtakam. After each of the eight mantras one Akshat is offered to Shiva, so eight grains in all, on a Shivling, a photo or a Vigreh at home. The recitation is done in the morning or at Godhuli Bela with one lamp lit and in one's ordinary puja clothes; even one paath counts, and more than one, up to five, is best, which he says should be done if the suffering is intense. He adds that if one never learns whether a deva-dosha exists, whatever is written must still be endured, but this recitation will lessen the deva dosha and the deities' anger.
Rudrashtakam beyond deva dosha: wider benefits and Rahu mahadasha
The speaker says Shiva calms everyone, so taking refuge in him through the Rudrashtakam for this purpose brings immense benefit. He says the hymn has many other vidhi-vidhan through which other kinds of wellbeing are achieved, and that it also works in jyotish, for instance when Rahu's influence is active or a Rahu Mahadasha is running, and can be done for that as well. But he says its special use, where it gives the greatest benefit, is for pacifying deva-dosha.
How is that pranam compared with tirtha yatra?
Hundreds and thousands of tirthas are not equal even to the sixteenth kala of a pranam to Mahadev ji — that is, one who makes pranam to Bhagwan Shiva gets so much fruit that even tirtha yatra cannot obtain that thing.
How is Mahabhairav made siddh in a temple, and in how many mandals?
Do it in Shiva ji's temple, saying clearly: Prabhu, if ever in life, in a time of calamity, such a need arises, we will use these mantras; for that purpose we are making this vidhan siddh. Make it siddh in the temple. The most intense form is to do the puja in three mandals.
Is the world ever pleased with anyone?
The world is not pleased with anyone, he says: when the world is not pleased even with Shiva ji, how can it be pleased with us? Mahadev is being made nikrisht here, that he is like this and like that; Durga and Kali ji are not being spared. Who are we and you.
The Rudra Ashtakam path may be done according to one's capacity, and 108 paths daily may be attempted during Ambubachi
To Pratibha ji he says the path of the Rudra Ashtakam may absolutely be done according to one's capacity. To a listener who has begun the Lakshmi mala mantra japa, doing 27 paths daily and intending to try 108 paths daily during the Ambubachi parva, he says: very beautiful, absolutely do it.
What was Sati's attitude to Shiva from the beginning?
From the very start there was prem bhava for Bhagavan Shiva in Bhagavati Sati's mind, and from the start she used to remember Bhagavan Shiva through various kinds of bhajans. When she grew up, Brahma went to Daksha Prajapati's house — and Narad also went with him.
Which Nanda tithis did Sati keep in Ashwin and Kartik?
In the month of Ashwin — the time of the Sharad Durga Puja around October — the Nanda tithis that fall are Pratipada, Shashthi and Ekadashi. On these she performed the pujan of Har, that is Shiva, with devotion using gud, bhat and lavan. Thereafter, in the month of Kartik, on the Chaturdashi, with kheer and apoop.
What was the muhurta of Shiva and Sati's marriage?
It is described that on the Chaitra Shukla Paksha Trayodashi, on a Sunday, in the Purva Phalguni nakshatra, Maheshwar began the journey for the marriage, and it is described that the marriage took place on this same day. The speaker stresses this combination, because a boon is obtained on this same nakshatra, this same tithi and this same day of the week further on.
How was the marriage party received at Daksha's house?
They went to Daksha Prajapati's house for the marriage, and there great honour and hospitality were offered. A very great city had been decorated — it is Mahadev's marriage, so it would be nothing if not grand.
Who conducted the marriage at the vedi?
When all the preparations for the marriage were done and the vedi was decorated, Brahma became the brahman who conducts the marriage and had the marriage begun. Sati and Bhagavan Shiva were seated on the vedi.
What did Vishnu pray for at the wedding?
After offering his full stuti, Vishnu says: remaining with this Sati, protect the devatas and good men, that the beings of the world may always have welfare. And, O Sarvabhutesh, O Prabhu — whoever, seeing this Sati or hearing about her, becomes filled with desire, slay him; this is my prayer.
What happens to one who casts a wrong eye on a pativrata?
The meaning here, the speaker says, is that whoever looks with a wrong eye at any pativrata woman who is devoted to her husband, or attempts to stain her charitra, is slain by Shiva himself. This charitra arises from this point, and its direct example is given here as well. Shiva was pleased and said it would indeed be so.
Who intervened when Shiva raised the trishul against Brahma?
Immediately all the saptarishi ganas fell at his feet and there was an outcry there — a very great offence has been committed, please forgive it. Then Vishnu too caught hold of his feet. Maheshwar said: only a short while ago my great bhakta Vishnu made this pratigya, had it made, and I accepted that pratigya — that whoever looks in this manner filled with desire should be slain. Why then should I not slay him now?
What did Shiva say about destroying Brahma?
When everyone said that if Brahma is destroyed, he is the creator of the srishti, he is the Vidhata, how will the srishti go on — Shiva said: we shall manifest a lakh of such Brahmas this instant. Having slain him we shall make a new Brahma pada, a new Brahma will come into being. But it was a marriage, an auspicious occasion. Vishnu offered stuti after stuti — do not do this, the offence has come about through Brahma, forgive it; in a former age too he had made a great show of pride, and now again. With many such stutis Shiva became calm and did not slay him.
What happened when Brahma touched his own head?
Shiva told Brahma to touch his own head. Out of fear Brahma was not touching his head; he stood with folded hands, fallen at Shiva's feet. But when he was told to touch his head, the moment he touched it, in that very form Bhagavan Shiva, together with his bull vehicle, became established there — that is, Shiva became present and manifested above Brahma's four heads.
What danda did Brahma ask for, and what boon did Shiva give?
Brahma asked what punishment should be given in future if anyone does such a wrong deed, and asked Shiva to give him a fitting danda so that his own paap too would be removed. Shiva said: O brahman, remaining established with me in this very form, praised in it, remain engaged in aradhana and perform tapa. By this you will be famous everywhere on the earth by the name Rudra Shira. As Rudra Shira you will be one who accomplishes all the works of the tejasvi brahmins.
What dakshina did Brahma ask for as the acharya of the marriage?
Shiva said: since you have completed my marriage work in an excellent manner, we are pleased with you; you are the acharya, what dakshina shall we give you? Brahma asks as dakshina that Shiva remain always seated in this very form upon this vedi, for the purification of the sins of human beings — at the place at Daksha Prajapati's where the marriage was taking place — and says that he himself will build an ashram there and perform Shiva's tapasya.
What boon is attached to the Chaitra Trayodashi joined with Purva Phalguni?
Remember this tithi and this time, the speaker says: on the Trayodashi tithi of the Shukla Paksha of the month of Chaitra, in the Purva Phalguni nakshatra, on a day which is a Sunday — whichever man on this earth has darshan of you with bhakti, O Har, by your grace all his sins will be destroyed and all his diseases utterly destroyed. And if a woman is barren, or one-eyed, or without beauty, then by your darshan whatever dosha has been attached to her, on account of which she obtained such a form, from that too she will be freed.
What is the phal of hearing this marriage katha?
Brahma says that he has described how the marriage of Bhagavan Shiva took place in the Svayambhuva Manvantara in a former age. He says that if anyone's marriage is about to take place, or a yajna, or any auspicious work, then whoever performs the pujan of Bhagavan Shankar there and, with a calm mind, hears this katha — his whole vaivahik karma is completed without any obstruction or hindrance, and other auspicious deeds also are always completed without obstacle.
What did Sati ask Shiva when vairagya arose?
Bhagavati asks how her further life should be lived now that vairagya has arisen. She puts the question to her own Shiva, who assumes a body at will and whose chitta is detached from bhoga through yoga: which is that gyan by which a jiva bound by vasana becomes freed at once?
What did Shiva answer as the means of liberation?
Bhagavan Shiva explains that the mother of vigyan is bhakti of him alone, which gives both fruits, in the form of bhoga and of moksha. He declares bhakti to be the highest, and sets out nine kinds of bhakti — what we call navdha bhakti — saying that the Supreme can be worshipped in nine ways. Of that bhakti, apart from those nine, there are also many kinds.
Where did Shiva and Sati meet Shri Ram?
Wandering in many places, Bhagavati Sati and Bhagavan Shiva reached a place called Dandakaranya, where at that time the Treta yuga was running on the earth, and Bhagavan Shri Hari Vishnu was present there in Dandakaranya in the avatar of Ram. Sita had already been abducted, and in distress he wandered from place to place calling out, O Sita, O Sita. Bhagavan Shiva with Sati was roaming the earth mounted on the bull.
What alarmed Sati when Shiva bowed to Ram?
When Shiva saw Shri Ram, he made pranam, bowing his head. At this Sati became greatly troubled — it is a leela. She said: O Dev Dev, O Parabrahma, O Sarvesh, O Parameshwar, Brahma and Vishnu serve you; you are worthy of pranam from all, everyone makes pranam to you, everyone meditates on you; you alone are the nirvikar and supreme Prabhu to be known with effort through the Vedanta shastra. Then who are these two? Their appearance looks greatly distressed; both are brave, but they seem to be in great sorrow. Why, seeing this eldest one who is like a blue lotus, did you become so full of joy and, so praising him, make him pranam?
How did Sati come to test Shri Ram?
Bhagavati Sati is not fully able to believe that one who wanders about calling out, Sita, Sita, could be Narayana himself. Shiva says: if you do not believe my words, then go with your own intellect and test Shri Ram; by this your delusion will be removed. Do as you think proper — until then we shall sit beneath this vat tree. She then takes the very form of Sita and goes.
How did Shri Ram receive her?
When she appeared before Ram to test him, Shri Ram, best of the Raghukul, smiled, made pranam to her and said: O Sati Mata, salutations to you. Tell me lovingly where Shiva has gone, and why you have come alone into the forest without him. And why have you abandoned your own form? Please be gracious and tell me the reason. At this Bhagavati Sati was astonished and, remembering Shiva's words, became greatly ashamed.
What did Shiva have Vishwakarma build in his own dham?
Shri Ram says that in ancient times Bhagavan Shambhu once called Vishwakarma — Tvashta Rishi Vishwakarma — in his own param dham. Where did he call him? Listen very attentively, the speaker says: Shiva called him in his own gaushala, in his dham. A gaushala is present in Shiva's loka. There in the gaushala he told Vishwakarma to build a very beautiful bhavan, and had a most excellent sinhasan made in it; and upon that sinhasan, for the removal of obstacles, Bhagavan Shankar had a chhatra made by Vishwakarma, which was most divine, excellent for all time and supremely wonderful.
How was the abhishek material assembled?
Many kinds of festivity were held by them. Bhagavan Shankar had his attendants bring, together with all the aushadhis, the substances fit for a raj abhishek — whatever the dravya of a raj abhishek is — and from all the tirthas that there are, five kalashas each filled with water, and divine materials. There the Veda mantras were recited in a very loud voice. Thereafter Shiva called Shri Hari from Vaikuntha dham, because Vishnu had performed such bhakti of Mahadev that Mahadev remains pleased with him.
What did Shiva do for Shri Hari at that assembly?
At a shubh muhurta, seating Vishnu on the most excellent sinhasan, Mahadev himself lovingly adorned him with all kinds of ornaments. Binding a lovely mukut on his head and performing the utsav and mangalachar, Maheshwar himself performed the abhishek of Shri Hari in the Brahmanda Mandap. And he gave him all that aishwarya which he does not give to others — Bhagavan Mahamaheshwar Shiva gave his entire aishwarya to Narayana. After that Bhagavan Shambhu, who is himself independent, performed the stavan of Shri Hari and made his own paradhinata known everywhere.
What is bhakta-paravashata as shown here?
Understand what this matter is, the speaker says. Bhagavan Shiva first performed the abhishek of Bhagavan Narayana, and thereafter himself accepted his own paradhinata. Bhakta-paravashata — that is, Bhagavan Narayana performed such great bhakti of him. It is said that Bhagavan is in the control of his bhakta; this is the fruit of bhakti. Bhagavan Narayana performed such wonderful bhakti toward Bhagavan Shiva that Narayana is called the greatest bhakta of Shiva. And here Bhagavan Shiva is performing bhakti of him.
What order did Shiva give to Brahma about Vishnu?
Bhagavan Mahamaheshwar Shiva says to Brahma — whose other name is Lokesh: O Lokesh, from today, by my order, this Vishnu, Hari, has himself become worthy of my vandana. Let all people hear this. O Tat, along with all the devatas and the rest, make pranam to this Shri Hari; and let these Vedas, by my order, describe this Shri Hari just as they describe me. The speaker stresses that Shiva himself is saying this, not he — Shiva is here giving the command that those who accept Shiva must all perform the pujan of Vishnu, and is doing it himself as well.
Who bowed to Shri Hari after Shiva's order?
Shri Ram then says to Mata Sati that Rudra Dev — the giver of boons, affectionate to his bhaktas, whose mind was pleased by Vishnu's bhakti — having said this, himself made pranam to Garuda-dhwaj Shri Hari. Thereafter Brahma and all the devatas, rishis, munis and siddhas performed the vandana of Hari, and greatly pleased, the bhakta-vatsal Maheshwar granted Shri Hari a great boon before the devatas.
What further promises did Shiva make to Vishnu?
He says: O Hare, those who bear enmity toward you will certainly be punished by me with effort. O Vishnu, I shall grant the highest moksha to your bhaktas. Receive this maya as well — the maya whose warding off is difficult even for the devatas and the rest, and being deluded by which this world will become inert. He is placing even his own maya under Vishnu, the speaker says: Bhagavan Shiva is making Bhagavan Narayana everything of everything here.
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.
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.
How did Ram close his account to Sati?
Ram gives the whole account there — that by his father's order he has come to the forest and is at this time in sorrow — describing his leela in brief. Then he says: O Sati, O Mata. Now I have obtained your darshan; by your grace all will be well with me, in this there is no doubt. By your darshan I have surely now received this boon of obtaining Sita. Slaying that sinful rakshasa, I shall certainly obtain Sita, in this there is no doubt. Great is my good fortune, that you both have shown grace to me; that purush upon whom you both become compassionate is blessed and best.
How did Sati react after the test?
Hearing the pure-hearted Ram ji's devotion to Shiva and his words in praise of Shiva, Sati became greatly pleased in her mind. And then, remembering her own deed, she felt great sorrow. The lustre of her limbs faded; she became downcast and returned to Shiva, her radiance gone.
What did Sati say when Shiva asked how the test went?
She began to think that she had not obeyed Shiva, that on account of a mean intellect she had thought and considered so about Shri Ram; and what answer would she give if Shiva now asked? Seeing Sati sad, with sorrow on her mind, Bhagavan Shiva asked what had happened — you took the test, so how did you take it, tell me what happened. Then Bhagavati Sati stood with her head bowed, stricken with grief; and Bhagavan Shiva understood the whole matter and knew everything.
Which vow came back to Shiva after Sati's test?
Remember again, the speaker says, what Vishnu prayed for and which pratigya Shiva took when Shiva's marriage with Sati was taking place. Shiva remembered that very pratigya, which the maryada-protecting Rudra had taken earlier at Hari's special insistence, when the devatas made their request for the marriage. What had he taken? That if anyone keeps a wicked feeling toward another's wife, I shall slay him myself.
Why did Shiva's vow force him to abandon Sati?
Here, since Bhagavati Sati had herself assumed the form of Sita, and by assuming Sita's form she came into the form of the wife of Bhagavan Shri Ram, she became equal to a mother for him; and being another's wife, Shiva could no longer look upon her with the feeling of a wife. Shiva said: if I love Sati as before, then the great pratigya of me, Shiva, who follows the leela of the world, will itself be destroyed. Thinking in many ways in his mind, Shankar, the protector of the Veda and of dharma, abandoned Sati from his heart.
What did the akashvani say, and what did Sati learn?
Abandoning Sati from his mind, he set out toward Kailash parvat, without disclosing his resolve. On the way an akashvani occurred: O Parameshwar, you are blessed; there is none in these three lokas like you, who has to this day made such a pratigya. You are Mahayogi, Mahaprabhu. Hearing this, Bhagavati Sati began to ask which pratigya he had taken — tell me, be gracious. Then Bhagavan Shiva told her that it was the pratigya he took at the time of the marriage. Hearing this she became very sad.
What forms of rudra japa are done to remove disease?
For rudrabhishek it has been said that to remove rog, the japa or abhishek of the Laghu Rudra, Maharudra and Atirudra is performed.
How is a mala treated in the Mahabhairav mantra japa?
A mala such as the one used when we do the japa of the Mahabhairav mantra has a different process, he says: in that we should take it off, do the japa, and then wear it. Asked about a Kaal Sarp Dosh or a birth on Amavasya, he says a little seva of Bhagavan Shiva ji should be done; and if you cannot do Ma's shringar, have it done at the temple.
What may be applied on a parad or Narmadeshwar shivling?
Red sindoor is certainly sindoor. On the "kumkum chandan lepita lingam" that is written, he says he has told this before at the time of Shivratri: if there is a shivling of mercury, a parad shivling, then in that you will not do the lepan of sindoor and the like. If it is Narmadeshwar, then in that you can do bhasma, ashtagandha and above it the lepan of kumkum. The lepan of sindoor is not to be done — the orange sindoor is not to be applied. Sindoor is applied on the arghi, which is held to be the svaroop of Parvati ji; it is not applied on the shivling.
Is there any problem in listening to the Shiv Sahasranama?
Asked whether the Shiv Sahasranama can be listened to, he says there is no difficulty at all — if one listens to the Shiv Sahasranama, that is only good.
What is the Kilakam, and why must the Saptashati be unkeeled?
Asked whether complete surrender to Ma on Ashtami or Chaturdashi is what is called the Kilakam, he says that is the vidhi of nishkeelan — the utkilan, the nishkeelan of the Saptashati is what that is called. People ask again and again how the utkilan of the Saptashati will happen: if the Saptashati paath is done without having been unkeeled, the fruit is not obtained. The mantra is keeled — Shiva ji has keeled it — and in the Kilak paath we do, this very thing is described, that Mahadev, seeing the effect of the Saptashati, keeled these mantras.
Which deity should be worshipped for success in share market trading?
Asked which god should be worshipped for success in trading in the share market, he says do the puja of Shiva ji; and today have the analysis of your own kundali done — the ninth bhava, the eleventh bhava and the fifth bhava, these three — and accordingly do some specific vidhis as well.
Should Shiva not be worshipped alongside the Saptashati paath?
Asked whether the puja of Shiva ji should not be done along with the Saptashati paath, he rejects it outright: why should it not be done, where has this description been found, who has given such knowledge, has someone told you in order to remove you from the very root? Without the pujan of Shiva ji the fruit of the Saptashati will not be obtained at all. Do the Saptashati or any pujan whatever, do the Srimad Bhagavat — and if you do not do the puja of Shiva ji, the fruit will never be obtained. The puja of Shiva ji is absolutely necessary.
Is the puja of Shiva an essential part of Navratri worship?
Reminded by the same listener, he says: absolutely, the puja of Shiva ji should be done — it is an essential part, and the abhishek of Shiva ji should certainly be done. He apologises to the listener, saying he had thought the listener was saying that someone had forbidden it, and asks his pardon.
A Ramayana chaupai used as a sabar mantra to petition Rudra's ganas
The speaker says the mantra he teaches is a chaupai of the Ramayana that is used in the sabar field as a Sabar Mantra with more than one prayog. Mahadev's Ganas, he says, carry our words to him and have also been given independent authority by Rudra to fulfil wishes if pleased on their own; this mantra petitions those ganas. Because the moon on Mahadev's head is the half moon of Dooj, not a full moon, and the mantra's connection runs through Rudra's ganas, it is made siddha only in a penumbral lunar eclipse — as he was taught. Since the Ramcharitmanas shows Mahadev meditating on Ram and Ram worshipping Mahadev, each the other's aradhya and servant, this one mantra brings the grace of both Ram and Rudra and coordinates two great powers.
Place and samagri for the Rudra gana eclipse siddhi
The speaker says the siddhi may be done at a river bank, a lake bank, or at home; at a river or lake it is best done in a Shiva temple there, and at home one fills a large bronze or brass bowl with pure Gangajal only and installs beside it the Shivling or the Shiva-family picture or murti already worshipped in the house. The samagri is ground Haldi (whole raw haldi works but must be rubbed into ink), five Paan leaves, 44 Laung, 22 elaichi, 11 Kapoor, flowers, chandan and the ordinary puja items; later he adds saunf, which he had forgotten. He lists five paan in the samagri, while the bhog step of the vidhan uses eleven.
The Rudra gana eclipse-day siddhi vidhan
The speaker gives the full eclipse-day vidhan. In the madhya kaal, after the opening steps on the asana, make an ink of Haldi and only the local water (river, lake, or the Gangajal before Shiva at home); with the right ring finger write Ram on the five Bargad leaves — रा with the anusvara mark, not राम — and arrange them on Shiva. Lay eleven Paan with two Laung, two elaichi and a little saunf on each as Bhog for Shiva's Ganas; pray to Mahadev to appoint one chief gana for your sattvik wishes and to complete this anushthan of his aradhya Ram's mantra; then do continuous Japa of the mantra (shown on screen, not spoken). After the japa burn eleven kapoor with a laung on each as Bali, lighting from your left to your right, never in reverse. Dedicate the japa with haldi and a little water on the Shivling or arghi, do pranam and leave. If the japa was in the afternoon, do 108 japa at home that night with dhoop-deep, a prayer to Rudra's ganas, and a pair of laung burnt on one Kapoor. That completes the siddhi.
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.
What is the remedy when nothing at all is working?
Supposing our misfortune is very greatly strong, the speaker says — it is not happening, we are doing it but it is not occurring — then in such a situation, on the night of Sharad Purnima, sit near the temple of Shiva ji, first offer that mantra to Shiva ji, and then, having darshan of Chandradev, do it while performing a trataka, so to speak.
Where should the Vaidyanath and Mahamrityunjay mala mantras be made siddh?
The mala mantra of Baba Vaidyanath and the mala mantra of Bhagavan Mahamrityunjay, the speaker says, are to be made siddh by sitting on this night near a Shiva temple — and especially such a Shiva temple where Nandi ji is outside in a mandap-vihin area, especially if it is an old temple. The art is to sit beside Nandi ji and make them siddh.
The granthas set down the distance in dhanush to sit and the manner of the trataka on Shiva
All of this you will also come to know from the granthas when you study, the speaker says — in what manner the vidhi was stated, within how many dhanush one is to sit, and in what manner it is to be done while looking at Shiva ji and performing trataka.
A white lotus mala is offered to the ishta, whichever deity it is — Lakshmi being a separate matter
If you do this, the speaker says, whether you are doing it for Shiva ji, for Hanuman ji, or for any other deity — and if for Lakshmi ji, then that is a different matter altogether. One further special thing: if a garland of white lotus can be obtained for your ishta aradhya whose mantra you are doing japa of, and if not, then whatever garland of lotus flowers can be obtained, and you offer it, then the grace of that deity is certainly obtained by you.
Where is Kali kula work done on this night?
When you go over to what is connected with the Kali kula, the speaker says, there comes the temple of Shiva ji — the temple of Shiva ji near the shamshaan, a Shiva temple on the bank of Ganga ji, or a Bhagavati devi temple. If it is done at any of those places, then the anubhuti of those divinities occurs.
What is said about Rudragana sadhana?
Taking the example of those who perform Rudragana sadhana — who have done it, who do it, who do japa of the mantras — the speaker says there is one general mantra and one special mantra, and both kinds have been given on the channel. There is no presence of any kind of dosha in them, such that doing this mantra would cause a dosha to arise.
What of a self-manifested shivling whose shape is not like a shivling?
A questioner asks about a shivling that manifested by itself whose shape is not like a shivling — what in Odisha they call a patal-phoota shivling. Asked from where it manifested, the speaker says this matter applies only to Narmadeshwar ji: the original shivlings are not of much shape. They are given a shape by rubbing and grinding, and there is no special dosha in that either; but if you wish to keep it in an entirely exact natural form, then it will never be found exactly in shape and size.
Can the avaran puja of Shiva be done on a shivling instead of a yantra?
Asked whether, besides the yantra, the avaran puja of Shiva ji can also be done on a shivling, the speaker answers: no. On a shivling you may do the puja of the whole world — but the matter of avaran pujan is a somewhat different thing, and for that a separate one has been stated. The avaran pujan of a shivling too is separate. And then, which shivling it is has to be seen as well: is it a Harihar shivling, is it a Shakti shivling — how then will you do it?
A Ramcharitmanas chaupai as the mantra of Rudragana sadhana
The speaker says that in Goswami Tulsidas's Ramcharitmanas many verses are mantras — every chaupai, everything written in it, is a mantra — and one of these is what is used in this sadhana. Since Narayana ever worships Sadashiva and Sadashiva ever remembers Narayana, Hari and Hara complete each other, and so this sadhana brings the grace of both.
Why should a house not be built near a Shiva temple?
The speaker says that around any Jyotirlinga or Shivling established in a temple, the circle drawn with a radius of 100 dhanush is the realm of Shiva's ganas, who dwell in different parts of it. That is why it is said a house should not be built near a Shiva temple — and in fact this applies to all temples: a house should not be built as far as the temple's shadow falls. Today, he notes, temples come up anywhere with houses right beside them; whether those households are happy or unhappy is a separate discussion for another day.
Rudra's ganas are the most active shaktis in mrityuloka, so Rudragana sadhana fructifies fast
The speaker says that when you do the Rudragana sadhana in a Mahadev temple exactly as directed, the ganas there respond — and if any forces are the most active in this mortal world, they are the ganas of Rudra. They can be present anywhere, nothing bars them from any place, and since no temple exists without Shiva, they are present in every temple. That is why their grace comes with great intensity whenever you do the sadhana.
Lesson of the Rudragana experiences: when no path is visible, the chaupai before Sadashiva brings the ganas' help
The speaker draws the lesson: if no path is visible in life, one is about to sink and there is no money for big sadhanas, then taking only the support of this Ramcharitmanas chaupai and praying before Sadashiva with this vidhi-vidhan, his Ganas will surely come to help and do whatever brings one's good — his faith in this became firm. He adds that a sadhana never grows old and its method never changes, even 10 or 15 years after the video; a listener in a job-related situation should do this sadhana until the job comes. When a job comes by the grace of Bhagavati and Rudra, the parents bless from the heart and the house deities and Pitr are satisfied by one's own earnings. If you are breaking, take refuge once, with faith, in those who give refuge to the whole world — a way will surely come.
What is offered to a practitioner who will observe no discipline at all?
100 to 121 malas of the Panchakshari daily on a Rudraksha mala, reaching four to five lakh — a Purashcharana. No fixed hour, no dhoti, no Havan, no purity rules; only a bath, taken whenever they like.
What naam japa should one do who wishes for a physical guru?
If the need of a bhautik guru is so great, first make your request to God and begin japa of his name. Having done the Panchakshari japa, now do the japa of Bhagwan Shiva — Shiv Shiv Shiv Shiv Shiv Shiv.
After Batuk Bhairav come the Panchakshari of Shiva, a stotra-satnam of Bhagavati and her kavach, and only then the Ekakshari.
After that, going further, let there be the Panchakshari of Bhagavan Shiva, the stotra-satnam of Bhagavati, her kavach — whether that be the Kubjika Kavach or the Kamakhya Kavach, or whatever other kavach connected with Bhagavati you perform. Only after performing sadhana this far along does the sadhana of the Ekakshari mantra come, where the shakti is, because we are the root beej.
Where is Shakti already present in the word Shiva?
The ikar matra that is on the "sa" is itself Shakti, the speaker says — so the ikar matra of Shiva-Shakti is applied, and so it is Shiva. Along with that, do japa of Shiva himself.
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.
What should one do who still wishes for a physical guru?
If there is any wish for a bhautik guru in your mind, the speaker says, then make good use of the sixty days and see: a hundred percent Bhagwan Shiva will give his kripa and will bring out the right path for you. But if you have to be trapped, if you want an excuse, then the world is full of excuses.
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.
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.
After Mahashivratri: lifelong daily japa and ajapa jap of the mantra
When Mahashivratri is complete, the speaker says, one should contribute something to the Shiv-Parvati vivah being celebrated at whichever temple. From the next day, chant the mantra on the mala daily according to capacity — five malas or 21 — as a lifelong rule. Mala japa is compulsory, but beyond it one may also do Ajapa Jap of this mantra while walking about and even while going to sleep, seating the mantra in one's body, life, mind and prana; with these two mantras, he says, a whole life passes and whatever is wanted is obtained, if done with such niyam and nishtha.
Can one take Shiva's diksha oneself?
People ask everywhere whether Shiv ji's diksha can be taken from oneself, and the clever ones answer: has Shiv ji told you he has made you his disciple? The speaker rejects this — when we can tell Shiv ji that you alone are our father, why can he not be guru? He can be our bandhu, friend, mother and father, everything.
Insisting on the Kali and Bagla tantrokta Kunjika moves one towards ruin.
When people say no, we will do only the Siddh Kunjika, and the Kali tantrokta Siddh Kunjika, and the Bagla tantrokta — then he becomes the bad one for forbidding it. He asks them not to move towards ruining themselves: take hold of the thing rightly. Shiv ji's diksha every person can take, so take it from yourself.
How is the Dattatreya diksha vidhi adapted for Shiva?
If you wish to go on the tantra marg or do the sadhana of some particular mantra, then with folded hands perform the diksha vidhan on this Guru Purnima. In the dev diksha vidhan already given, seat Bhagwan Shiva in place of Bhagwan Dattatreya by the same vidhi, and where the yantra of Dattatreya is written, write Shiva's Panchakshari mantra.
The Panchakshari is done in exactly the Dattatreya diksha vidhi, with Shiva placed there instead.
Taking a listener, Akash Vishwakarma ji, as his example, the speaker walks through it: he performed the Panchakshari mantra of Bhagwan Shiva properly, in exactly the vidhi told for the Dattatreya diksha, only placing there a pratima of Bhagwan Shiva or the Shivling that is in the house.
The mantra is written on two bhojpatras and the lamp of Shiva and Parvati lit in Dattatreya's place.
He wrote the Panchakshari mantra on two bhojpatras, offered one to Bhagwan Shiva and kept the other before him; where Mata Anasuya, Maharshi Atri and Bhagwan Dattatreya had their lamp, he lit the lamp of Bhagwan Shiva, Maa Parvati and Ganapati ji; he did their pujan and their abhishek by the shodash upachar vidhi.
Is there a timing restriction on japa in Savan?
In Savan there is no difficulty of time at all — do it in the morning, at midday, in the evening, at night, in the middle of the night, at dawn, whenever time is found. Having become pure, light two lamps before Bhagwan Shiva.
To whom is the guru daan offered when one has no guru?
Whoever your guru is, give to them. If there is none, then having done puja of Bhagwan Shiva — Prabhu, you alone are our guru; Bhagwan Dattatreya, Prabhu, you alone are our guru; Maiya Maa, you alone are our guru — and offer it to the Mother.
What is the household abhishek setup he suggests?
Whatever Shivling is in the house — be it a Narmadeshwar ji, be it of sphatik, whichever Shivling you do pujan upon — seat Shiv ji in one large thali, with the stand, or without the stand if you do not wish to keep it.
What are the twelve Jyotirlinga names given to be recited?
Tell them the Panchakshari, or else do this: the names of the twelve Jyotirlingas of Bhagwan Shiva — Somnathaya Namah, Mallikarjunaya Namah, Mahakaleshwaraya Namah, Omkareshwaraya Namah, Vaidyanathaya Namah, Bhimshankaraya Namah, Rameshwaraya Namah, Nageshwaraya Namah, Vishweshwaraya Namah, Trayambakeshwaraya Namah, Kedarnathaya Namah, Ghushmeshwaraya Namah.
What if a family member cannot read the names while pouring?
If you cannot read while looking, then first pour the water from the lota over Shiv ji saying Shiv Shiv, taking Bhagwan Shiva's name, and after that read the twelve names that are written. Read them sitting or standing — no matter. Just do this much work.
What is offered along with the water in the family abhishek?
If bel patra can be had, decorate and keep bel patra there; let one bel patra be offered. If there is bhang, let a little bhang be offered upon Bhagwan Shiva. After that let them do a dandvat pranam, a sashtang pranam, however their wish is, and come away taking Mahadev's name.
Should Shiva be worshipped only on the Savan Mondays?
Those who are going to do Shiv ji's pujan only Monday to Monday — there are eight Mondays, they will worship on all eight and not on the remaining days — he asks: where is this, that we will trouble Shiv ji only from Monday to Monday? The Savan Monday has great importance, but that does not mean this.
What does offering cloth to Shiva give?
If we offer vastra — beautiful, coloured, soft cloth offered to Bhagwan Shiva — then from that the attainment of Shiva loka happens.
Who offers the yajnopavita to Shiva, and what does it give?
The white and yellow-threaded janeu, the yajnopavita — those who wear it are the ones who will offer it, the speaker specifies. It is said that they obtain the knowledge of Vedanta.
What does offering fresh flowers and leaves give?
A flower that is completely fresh, a leaf — if we offer that to Bhagwan Shiva, then the fruit of swarna daan, that is, of the daan of gold, is obtained. From offering only a leaf and a flower.
What is said about apamarg and Chaturdashi?
He who does puja with apamarg on the day of Chaturdashi obtains Shiva sarupya.
May dried or stale bel patra be offered?
The bel tree's leaf is so dear to Bhagwan Shiva that if someone washes and offers even a dried and stale bel patra, that person too becomes free of all pataka. So if we are not getting bel patra daily, we can offer the old one — only it must not be broken.
Can the joint Shiva-Parvati mantra be taken as the guru mantra?
Asked whether the joint mantra of Maa Parvati and Shiv ji that was told in a video may be used to accept them in the guru swaroop, the speaker answers: absolutely, you can. Absolutely, with Shiva along with Shakti, with this mantra too you may accept them.
What is the fruit of writing Ram's name on a bel patra?
Writing the name of Bhagwan Ram ji on a bel patra and offering it has ananta phala, the speaker says. From the bel patra the attainment of the Shiva loka happens.
May the Shivling be lifted and washed each day before puja?
A listener says he lifts the Shivling and washes it with water before puja every day. Yes, absolutely wash it, the speaker answers — but also keep in mind where you wash it. It should not be that to wash it you take it to the basin, or wash it in the washroom. Do it at your own pujan sthan itself.
Why is bathing the Shivling called an abhishek and not a washing?
People do make such mistakes, the speaker says, and one should not make them — and it is not "washed", he will be given abhishek. You are taking the Shivling to be an object, which is why you say you wash it. If your bhav is such, then say that we do the abhishek of Shiv ji. And do abhishek once or four times; there is no difficulty. You may absolutely lift him and do it.
Go daily to a Shiv temple, or to the Shivling at home, and do the abhishek.
Along with that, do one small thing every day in the month of Shravan, the speaker says. As told at the beginning of today's video about how Shiv ji's abhishek is to be done — go to a Shiv temple, or if there is a Shivling at home, then mixing camphor, roli, water and the rest, do the abhishek of Bhagwan Shiva with fragrant water.
What can be done for an ancestor who has taken a serpent birth?
Where a temple has already been built for them, their liberation will come by their own wish. The speaker states that after going to the ancestral state liberation occurs in the seventh generation, beginning to be possible after the third, and that Mahadeva's worship — abhisheka with worship of Vasuki and the nine and twelve Nagas on Panchami — brings them peace.
When a prayoga makes the difficulty increase — as the opposing thing often will — the sharanagati of Shiva is taken at once, with japa of 'Kshamarupena samsthita'.
Whatever prayoga one performs, he says, if the difficulty increases — and there is very often a possibility of it increasing, the opposing thing will make trouble when a prayoga is made directly — then we should at once take the sharanagati of Bhagwan Shiva. Dosha parihar at once: japa of the "Kshamarupena samsthita" mantra immediately. Going off then to abuse some tantric baba, this one or that one, will achieve nothing.
An abhishek of Shiva with jaggery and curd brings forgiveness at once, even where some dosha of tantra has attached.
Begin the abhishek of Bhagwan Shiva with jaggery and curd, he says. Even if some doshas of tantra have attached — the possibility of which is very small in these things, though there are many cases in which there is difficulty — forgiveness will come to you at once, and you will not need to make so much fuss. Do not become agitated. It is a matter for great patience; it is not a joke.
Shiva's mala mantra, the Panchanana mantras or the Shiv Raksha Kavach may carry it, as may Virabhadra, Renuka, Sokha Baba or Banni Mata for whoever holds them as kula deities.
If the listener is making Bhagwan Shiva's prayoga — his mala mantra, or the mantras relating to his Panchanana swaroop if he has done their japa, or the Shiv Raksha Kavach — he may. Along with that, the subject of Bhagwan Virabhadra has been placed on the channel, and of Bhagavati Renuka; and those whose kula devi-devatas are Sokha Baba or Banni Mata may make their prayoga properly too.
Where an offence is felt, the next day brings japa of 'Kshama rupena samstha' and an abhishek of Shiva with milk, curd and jaggery.
Then do not delay, he says: the next day catch the feet and do japa of the "Kshama rupena samstha" mantra. Do not make the mistake knowingly — he says he is saying it again and again. And perform the abhishek of Shiva ji with milk, curd and jaggery, and ask forgiveness repeatedly.
What is the significance of Vaikuntha Chaturdashi?
There is a subject for the day of Vaikuntha Chaturdashi that has been shared in the group, the speaker says — Kamalapati Bhagavan Shiva. This is the day on which Bhagavan Shri Hari Narayan performed the archan of Bhagavan Shiva with lotuses by the 1008 namavali. On that day Bhagavan appeared and the Harihar milan took place, each one's form becoming complementary to the other — half Vishnu ji, half Shiv ji, Harihar.
Which upasana removes the naag dosha of the fifth house?
The upasana of Bhagavan Shiva and Bhagavati Manasa as far as possible; the upasana of Ananta along with Bhagavan Shri Hari Narayan; the upasana of Vasuki ji along with Bhagavan Shiva. And if it can happen once in life, going to Tirtharaj Prayag and taking the darshan and pujan of Vasuki ji is enough — that much suffices to pacify the dosha of Rahu's presence in the fifth house.
Which place in Kashi holds Bhagavan in the Harihar form daily?
The Kedar kshetra of Kashi ji, the speaker answers: Bhagavan Gauri Kedareshwar ji, who remains seated daily in both these forms — directly in the Harihar form and in the form of Shiva and Shakti. If a path is done there it gives full fruit; if a puja or anushthan is done for Bhagavan Shiva there, it too gives full fruit, and seven times more fruit is obtained there on ordinary days; and upasana done for Bhagavan Shri Hari Narayan there is also many times more fruitful.
What does darshan at the Kedar Ghat in the Kedar Khand give?
The kshetra of these three mahashaktis is obtained in the Kedar Khand at the Kedar Ghat, where Gauri Kedareshwar Mahadev is present even today directly in his original form. Many and many doshas of life, many and many sins, are destroyed there in an instant, by darshan alone.
What is the chief thing to do on Vaikuntha Chaturdashi and Kartik Purnima?
The foremost thing is deepdaan, the speaker says. Deepdaan must certainly be done at the temples of Bhagavan Shiva, Bhagavati Durga and Bhagavan Shri Hari Narayan. Do not light fewer than eleven lamps — certainly light eleven lamps in the temple, on both days, tomorrow and the day after, at the time of sandhya.
What should be offered to Shiva on Vaikuntha Chaturdashi?
If one lotus flower can be had, or two, then having done the seva and puja of the Bhagavan Shiva seated in your home, offer him one lotus flower tomorrow without fail, and take one to the temple and offer it there. Wherever possible, at least one lotus should certainly be offered upon Bhagavan Shiva on the day of Vaikuntha Chaturdashi. If no lotus is available, offer the kamal gatta, the lotus seed, and perform the archan of Bhagavan Shiva with it by the 108 names, which is better still.
What is the morning programme for Vaikuntha Chaturdashi and Kartik Purnima?
On these two days, Vaikuntha Chaturdashi and Kartik Purnima: bathing before sunrise, and after the pujan of Surya Narayan, the pujan of one's own ishta aradhya, the special pujan of Bhagavan Shiva, and the offering of a lotus flower — in the morning time.
Why are these tithis parva tithis?
Because of Tripurasura, whose story, the speaker says, we have heard in the Shiv Mahapuran live. Having obtained a boon from Bhagavan Brahma ji, they made the creation of three puras, established in the sky. The boon they asked was that only when their three flying puras came into one single line at a particular tithi and nakshatra, and someone pierced them with a single arrow, would they be destroyed.
How were the three puras destroyed?
In that story, the speaker says, you will have heard in what manner Bhagavan Shiva slew these three puras with one single arrow — which arrow it was, and what the mantra and the vidhi vidhan were, is fully described in the Shiv Mahapuran. How the Pashupatastra was employed by Bhagavan Shiva he has described at length in a separate live, which listeners may hear.
Why is Kartik Purnima called Dev Deepawali?
Because, after slaying Tripurasura, when Bhagavan Shiva came and was welcomed by all the devatas with joy — that very thing is the Dev Deepawali of Kartik Purnima. That is why Dev Deepawali is celebrated on a great scale in the region of Kashi and elsewhere; this too, he says, is a vidhan of a kalpa, a story of a kalpa.
What does one gain by lighting lamps at temples on Dev Deepawali?
If you kindle lamps at the temples of the devatas on the day of Dev Deepawali, then somewhere or other you too attain devatva; you become a participant there in their Diwali, like the devatas, and Bhagavan Shiva certainly shows kripa upon you.
Can the Panchanana mantra be used for Shiva's abhishek?
You may make use of the Panchanana mantra for the purpose of the abhishek, while performing the abhishek of Shiva ji.
Why should a large murti not be kept in a house?
He says there is a shastrokta reason behind not keeping a large murti at home: our shastras, which give the direction as to what kind of Shiva vigraha should be kept in a house and how large it should be, say it should not be larger than six inches. For keeping large vigrahas at home, a dosha is stated afterwards — the possibility of pranghat and of the increase of the lineage being stopped, and difficulty may occur.
Which is more important, Shiva Trayodashi or Chaturdashi?
Asked which of Shiva Trayodashi and Chaturdashi has greater importance, he says the Chaturdashi vrat has been heard of, and that Trayodashi is Pradosh — Trayodashi and Chaturdashi are vrats related to Bhagwan Shiva. Whichever of them you have shraddha toward, becoming dedicated to them, you can keep the vrat of that tithi. There is also a calculation in it, which he says he would have to see and tell — how many ghati and pal should be reckoned when and how; the whole vidhi-vidhan should be known and only then should it be done.
Should a Narmadeshwar Shivling be taken to a temple?
He tells Surya ji to keep Narmadeshwar ji at home itself; there is no need to take it to a temple.
What should be done when the mind will not settle in puja?
He tells a listener whose Kamakhya kavach is producing swapna dosh not to do their main kavach in that way if they have not been able to obtain the kavach properly. To one whose mind does not settle in paath despite much effort, on account of Chandra, he says that on the day of Masik Shivratri a silver chandra should be offered upon Shiva ji with a sankalp: as soon as it becomes calm, the effect of uchchatan will lessen and the mind will settle in puja-paath.
Which short sadhana does he say everyone should keep done?
And there are some brief sadhanas, he says — he repeats again and again that every single person should keep the Rudragan sadhana done. The grace of Bhagavan Shiva and of Narayan, both, is obtained in such a way that you will not know when and where in life the need for it may fall.
Making the guru mantra chaitanya and securing oneself before going further
When a guru is found, the mantra he gives is to be made Chaitanya. If none is found, take the shelter of some Mahashakti as guru — Guru Dakshinamurti, Bhagavan Dattatreya, or any form of Bhagavan Shiva — and worship them in the guru-form. Do five Anushthanas of the guru mantra of sava lakh each, performing them over the course of a year. Then in order do the anushthan of whatever other mantra is to be done — of Bhagavati, of Hanuman ji, of Bhairav ji — and of a raksha Kavach, so that you first make yourself fully secure.
If Brahm Baba and Shiva ji are both worshipped, which is to be taken as the devata?
The question comes: Brahm Baba is worshipped, but we chiefly do the puja of Shiva ji, and Brahm Baba is worshipped below him — so whom should we take as the devata? He answers: accept both. If you have at some time given a place to someone with respect, then you have to accept them — why will you remove them?
Does offering milk to Hanuman and Bholenath please Chandra Dev?
Asked whether Chandra Dev becomes pleased by offering milk to Hanuman and Bholenath, the speaker answers: absolutely, they do become pleased, and they also become strong. It is entirely correct.
At what hour does the Purnima begin, and when is Vaikuntha Chaturdashi observed?
Asked at what time the Purnima will begin, the speaker first objects that a situation is being created nowadays in which people finish everything a day early. Today itself Harihar Milan and Vaikuntha Chaturdashi were observed, because the Chaturdashi fell in the pradosh kaal today. But if you go by authenticity, since bathing in the morning has the greater importance, the Chaturdashi has indeed begun today at 4:15 pm — so tomorrow morning, after bathing, Harihar Janmotsav, Harihar Milan and whatever daan-punya is to be done for Vaikuntha Chaturdashi will be done.
The daily order is approved, with Shiva ji added back into it
A listener gives his nitya pujan order: Ganpati Atharvashirsha, Badvanal, Bhairav Namavali, Navarna mantra, Sarva Shloki, then Navarna mantra, and at the end the first mantra of the Argala. The order is entirely proper, the speaker says. But you are doing nothing of Shiva ji: at the very least utter the names of his twelve Jyotirlingas. You have skipped Shiva ji altogether, saying that Bhairav is Shiva himself so we are doing Bhairav ji — that is fine, but do Shiva ji's as well.
Tulsidas made Shankar ji the witness: jo yah padhe Hanuman Chalisa, hoy siddhi sakhi Gaurisa
He quotes: जो यह पढ़े हनुमान चालीसा हो सिद्धि साखी गौरीसा. Tulsidas ji has said it, he says — that whoever reads the Hanuman Chalisa, his every work will be accomplished; then the Chalisa too must be siddha, and Shankar ji has been presented as the proof, as the witness of it. So how then can you say it will not be siddha? Make the effort, he says, and it will certainly happen.
Should sindoor be applied to a silver trishul?
It can be applied on Bhairav ji's trishul, the speaker says; on Shiva ji's trishul, bhasma and chandan can be applied.
What if a person already has shraddha in a particular form?
If you have shraddha in some form — as he himself keeps shraddha in Shiva ji — then close your eyes and accept that great Bhagavan in the form of guru. Accept him by vidhi vidhan; and if you wish, the deeksha vidhi has been given on the channel, so accept him in the guru form by that Dev Deeksha vidhan.
What is done before Bhairav pujan in the shamshaan?
By him too this thing was there, a little of it, in some pravachan: that when shamshanik kriyas or vidhans of that kind are being performed, then in the nyasa vidhi the most necessary thing for us is that of whomever we have already been doing the seva puja. Bhairav pujan is not done directly — in the shamshaan, Bhairav ji is not done directly; before that there is the whole vidhi vidhan of Shiva ji.
What exactly should be done to remove that dosha?
Doing the path of the kavach and the like at once in the house, sprinkling water and doing prokshan upon oneself; empowering water with the names of Bhagavan and empowering panchamrit and eating and drinking it; and doing abhishek and the rest of Bhagavan Shiva while reciting the Rudrashtakam according to capacity — by this the parihar of this dosha happens immediately. If you keep it stopped and do not do it, then difficulty begins to occur.
What message is given by Shiva lying beneath the feet of Kali and Kamakhya?
Asked what message is given in both, where Shiva ji is beneath the feet of Maa Kali and Maa Kamakhya: in both this very message is given — that however capable a man may be, he should always remain under the control of his ardhangini. For the householder, this is the message.
Is tantra as shown in television serials real?
Ardhanarishwar can be done, he answers one listener. In serials tantra, nagin, nagmani, all these things are shown like halwa, and it seems that way to everybody.
How can an abhichar said to be done by a Siddh Kunjika havan be cut?
Asked how it can be cut if someone has had an abhichar done upon the listener's brother by performing havan with the Siddh Kunjika: who said that it was done by having a havan done with the Siddh Kunjika, the speaker asks. If, on account of the abhichar, the buddhi is blunted and things of this kind are happening, then take the help of Bhagavati Pitambara herself, or through the medium of some sadhak. By the medium of the Ashtottar Shatnam and the rest, and of the abhishek of Bhagavan Shiva, its shanti happens.
Should Panchakshari be done with or without the pranav?
A listener says he has taken Bhagavan Shiva as his guru, does the puja of Hanuman ji, reads the chalisa, and does japa of the Panchakshari. If you are initiated, the speaker answers, do it with the pranav; if you are not initiated, then do japa of the Shiva mantra without attaching the pranav.
What must be done first if apsara sadhana is to be attempted?
The very first thing, the speaker says, is that if apsara sadhana is to be done, first of all comes the upasana of Mahadev. Upasana of crores of mantras is performed, so that the mantra bala and tapobal are very great — so that when she is present, when we do shakti sadhana and she becomes manifest, there is enough energy within us to hold the energy produced by her, and we are capable of seeing her. There must be that much divinity within, and there must be vaicharik shuddhi.
In what order should Mahadev, Parvati and the kula's own apsara be worshipped?
If you do the sadhana of Mahadev and Bhagavati Parvati, the speaker says, you will not need to do anything else at all. Even so, if you wish to go step by step, then the yakshini of the kula in which you are initiated, the apsara of that same kula who is proper for you, will be given to you by the guru. If you have done, say, 12 lakh japa of Bhagavati's mantra, then a sawa lakh of whichever Bhairav or Mahadev form belongs to her will be done, and after that the japa of the Bhairav of that kula — though Bhairav's japa and Ganpati's japa come first in any case.
Can the Kali Hriday Stotra be recited?
The Kali Hriday Stotra can be done, the speaker says, but he warns: hriday means the nearest, so if you do it the experience will be somewhat vikat and vikaral. If you do Shiva pujan well, then do it while doing Shiva pujan — perhaps the questioner does perform Shiva pujan and his abhishek well. Do it in the Kali temple itself, if you wish to do it, and do not do it in greater quantity.
What is done at the khunta in the morning?
In the morning, at the place where the gau mata is tied, go to that khunta with a little akshat coloured in haldi, along with water, and the dhoop that is burnt — especially the dhoop burnt in the puja of Bajrangbali. Burn the dhoop well there, keep dhoop and deep lit, pour the water, and while meditating on Bhagavati Kamadhenu and Maa Nandini, who are forms of Bhagavati, forms of the gau mata, and on Bhagavan Pashupatinath Mahadev, offer your prayer there.
What is the order of the evening procedure?
Go barefoot; first offer pranam to the gau mata, then pranam to Bhagavan Pashupatinath Mahadev. After that feed sweet roti to all the gau mata and gau vansh present, and with that same yellow cloth lightly sweep up whatever dry dust you find there and wrap it in that same yellow cloth. Very little dust is needed, he says.
What does he say about Mahishasura and Shiva?
If you go by kalpa bhed there are many such difficult subjects that ordinary and new people will simply not be able to accept, he says. The subject goes as far as this: that Mahishasura, the son of Rambha, was obtained by the blessing of Shiva ji, and has been held to be a form of Shiva ji himself at one time — that Bhagavan Shiva alone saved him, and no one can make a renunciation like his. It is not possible for people to accept it, but if you study the Kalika Purana many subjects will become clear.
Why does Bhagavati need a second support in this kalpa?
In the Kalika Purana it is being said by Brahma ji that according to kalpa bhed Bhagavati's weight is increasing, and Bhagavan Narayana alone will not be able to bear her weight in this kalpa, so now the time has come. This is according to the Ugrachanda kalpa: the subject discussed is that Bhagavati's two feet should be upon two different devatas — one Vishnu ji, and secondly that Bhagavan Rudra too should take an avatar so that he can bear the weight of Bhagavati.
How should the worship of Mahishasura be understood?
Mahishasura's pujan is happening already, he says. That we may take it in a negative way is a separate subject; the form of tantra is a separate subject, the siddhi of Bhainsasura is all a separate subject — leave it. The one who produced all is Mahadev alone; tantra itself is the source of every energy, Mahadev alone is the source of every energy, and Bhagavati alone is present in the nuclear circle of every energy. Nothing will remain positive or negative for us once we go that far up.
How is the purashcharan of the Shiv Panchakshar mantra done?
Twenty-seven lakh, he says — listen to the Shiv Mahapuran live. The Panchakshar is described in full detail there; the playlist has been made. He tells Meghnath ji to listen to the live, where it is given with proof: that beginning from Krishna Paksha Chaturdashi up to Shukla Paksha Chaturdashi you have to do five lakh japa of the mantra; then how many ahutis will be offered by the Brahmins seated with you and what its vidhan is; and after that how the Shiv pujan and Rudra pujan will happen. The whole vidhan has been given in the live with the Shiv Mahapuran, attested.
Is the Deoghar Shakti Peeth jagrit?
He answers Abhishek Tomar ji sharply: you say you live in Deoghar and you do not even know whether it is jagrit — what are we to say in this. It is called a hriday peeth of Bhagavati: the spandan of Mai's heart, the chief arteries of the heart, fell there. At Ambaji the heart, and here the arteries of the heart — on account of which Bhagavan had to establish his own atmalinga. This same Baijnath Dham, where in the Mahakal of Shivratri the gathbandhan of these two was first performed, on account of which the whole world takes it that Shiv and Parvati ji were married on Shivratri — whereas the truth is that no marriage happened that day; on that day the gathbandhan of Baijnath Mahadev and Bhagavati Jai Durga was performed. It is a symbol of when Sati abandoned her body.
What is the vidhi for reciting the Shiv Sahasranama stotra?
Asked the vidhi for the Shiv Sahasranama stotra paath, he says the vidhi of a sahasranama paath is exactly the same as the manner in which we do pujan paath: having done achman and the rest, sitting on your asan, then making the sankalpa, do the paath of his sahasranama.
Kashi Vishwanath dashansh japa within the Annapurna anushthan
However much Annapurna japa is done, the speaker says, a dashansh (one tenth) of it is japed for Bhagavan Kashi Vishwanath, with a plain mantra: Kashi Vishwanathaya Namah, or Vishwanathaya Namah. One who wears the Yajnopavita may prefix Om; one who does not must not. So for 1000 japa of Annapurna, 100 japa, one mala, goes to Kashi Vishwanath.
Shiva's remark on her darkness sent Parvati to the Himalaya for tapasya — leela alone — and from her body the fair Kaushiki emerged, Parvati herself left dark.
It is the katha of that time that Bhagavan Shiva had said to Ma Parvati that she was very dark, and so she went upon the Himalaya to do the tapasya of Brahma to make her complexion fair — this being leela alone. And at that very time, when the tormented devas praise her, a luminous woman of fair complexion emerges from Bhagavati's body, while Bhagavati Parvati herself is left dark.
Can a negative power take the puja offered on a Shivling?
The speaker says the puja done upon a Shivling can never be taken by any negative power — but only a Narmadeshwar Shivling or a pran-pratishthit Shivling in a temple. If you pick up a stone yourself and set it down and worship it, nothing can be said there; anything at all may then happen.
What is the shiv kshetra around a temple, and why does it matter?
The speaker refers listeners back to his previous live, in which he discussed the five tantric vigrahas and the shiv kshetra — the field that lies within a radius of a hundred dhanush from a shivling or a Shiva temple. Knowing it, he says, one understands at each step which field one is entering, whose gaze falls there and which swaroop is adhipati there.
Why the next stage of the Shiv Mahapuran is being taken up
The speaker says that on hearing this next stage of the Shiv Mahapuran, a great deal of depth will be added to the japa and tapa listeners have been doing until now — because each swaroop has its own special significance and its own fruit, and all of that will come to be known here. There will be discussion of the various avatars, and morale grows in this way too, by hearing and seeing the kathas of bhaktas.
Who asks the question that opens the Rudra Samhita?
Shaunak ji asks Suta ji to tell of the various avatars of Bhagwan Shiva through which he did the welfare of many good people. Suta ji answers that one should hear these accounts with the senses subdued and the mind fixed in bhakti, and that he is repeating what Nandishwar ji had said when Sanat Kumar ji asked him this same question in an earlier age.
How many kalpas are there, and which one are we in?
Nandishwar ji says the kalpas are various and many. We are at present in the Shwetavaraha kalpa. In such many kalpas Bhagwan Shiva took many kinds of avatars — countless avatars — and Nandishwar says he will describe some of them according to his own understanding.
What is the panchakshari mantra actually made of?
The speaker says the five-lettered mantra people japa — whether one places "namah" after or before it, according to one's adhikara — is the sayujya form of the five principal avatars that occurred in five kalpas of Bhagwan. The Panchanan swaroop is the mool swaroop of Bhagwan Shiva, the form of the Parabrahma Parameshwar.
The nineteenth kalpa, Shwet Lohit, in which the first avatar Sadyojata took place
The nineteenth kalpa is named Shwet Lohit. In it Bhagwan Shiva's first avatar took place, the Sadyojata avatar. In that kalpa Brahma ji had already come into being and was seated in the dhyana of Brahm.
What is the difference between Brahma ji and Brahm?
The speaker says that Parabrahma Parameshwar is Brahm; Brahma ji is his amsha, the swaroop to which the responsibility was entrusted of creating the srishti and bringing it forth.
How did the Sadyojata form appear?
While Brahma ji was seated in the dhyana of Parabrahma, a kumar of white and lohit hue arose from his own shikha. Brahma ji recognised him at once as Brahm-swaroop Ishwar, folded his hands and bowed. The swaroop of Bhagwan Shiva that manifested in that kalpa bears the name Sadyojata.
With which mantra did Brahma praise Sadyojata Shiva?
With the mantra सद्योजात प्रपद्यामि and the rest, Brahma ji offered stuti to Bhagwan Shiva and did japa of it.
Sunandan, Nandan, Vishwanandan and Upanandan were produced to help Brahma in the Shwet Lohit kalpa
After Brahma ji worshipped and meditated on Sadyojata Shiva with the Sadyojata Prapadyami mantra, many kumars of white hue, of the form of the Parabrahma Parameshwar, were produced to assist him in the work of creation. Their names were Sunandan, Nandan, Vishwanandan and Upanandan.
A whole kalpa passes for a single face of Panchanan, the Sadyojata form borne when Brahma could not create
In the nineteenth kalpa, named Shwet Lohit, when Brahma ji offered stuti and was not capable of creating the srishti, Bhagwan Shiva bore his first swaroop, that of Sadyojata. The speaker asks listeners to consider that the whole form of one entire kalpa stands within one single face of Bhagwan Panchanan.
The ganas and kumars produced became Shiva's shishyas in Brahmalok, and with their help Brahma was to bring forth the srishti
The chief ganas and kumars who had been produced all became Shiva's shishyas and were present in Brahmalok. With their cooperation Shiva ji gave Brahma ji the knowledge that he should bring forth the srishti with their help, and also gave him the capability to do so.
The twentieth kalpa, Rakta, and the red-hued Parabrahma who appeared in it
The twentieth kalpa is named Rakta. In it Brahma ji bore the rakta hue, where in the previous Shwet Lohit kalpa he had borne the white form. Again he was not capable of creating the srishti, and the Parabrahma Parameshwar manifested once more, red-eyed, adorned with a mala of red hue and red garments.
What colour should be meditated for Sadyojata and for Vamadeva?
When you sit in a place to do dhyana and pujan of the Sadyojata swaroop, the speaker says, you are to meditate Shiva ji of white hue. When you do dhyana of the swaroop named Vamadeva Shiva, he is of red hue — Bhagwan Shiva wearing a garment of red hue, with a mala of red hue, with red eyes and red ornaments, produced in such a kumar form.
Viraja, Vivaha, Vishoka and Vishwabhavan were born in the Rakta kalpa, and Vamadeva gave the power to create
Brahma ji folded his hands and bowed to the red-hued form, whose name is Vamadeva Shiva. After his grace, four sons were again produced — manasik sons of Brahma ji named Viraja, Vivaha, Vishoka and Vishwabhavan. Vamadeva Shiva gave Brahma ji knowledge there and again bestowed the shakti to bring forth the srishti.
The twenty-first kalpa, Pitavasa, and the Pitambara-clad Shiva
The twenty-first kalpa is named Pitavasa. In it Brahma ji is of pita hue and wears pita garments. At this time too he was not capable of creating the srishti, so he again meditated with this same desire, and Bhagwan Shiva descended in a Pitambara-clad, mahatejasvi, mahabahu form.
Which form is meditated with the Shiva Gayatri?
The speaker says this Pitambara form is the Tatpurusha swaroop. Those who do japa of Bhagwan Shiva's Gayatri mantra तत्पुरुषाय विद्महे and the rest should at that time hold the dhyana of Tatpurusha Shiva: Shiva ji of pita hue, pita garments, pita mala — a yellow garment, a yellow mala, a form yellow and like gold — and do japa while meditating that form.
Tatpurusha Shiva manifested divine kumars and granted the power of creation in the Pitavasa kalpa
Bhagwan Brahma ji did japa of this Shiva Gayatri mantra many times over. Pleased with him, Bhagwan Shiva manifested many divine kumars here as well, and Tatpurusha Shiva of that kalpa bestowed the capability for the rachana of the srishti.
The mantras that belonged to the Rakta and Shwet Lohit kalpas, named again
The speaker names them again. In the Rakta kalpa, the chief mantra of Brahma ji's tapasya was the mantra of Vamadeva Shiva: वामदेवाय नमः श्रेष्ठाय नमः जेष्ठाय नमः. Before that, when the swaroop of Bhagwan was Sadyojata, the mantra was सद्योजात प्रपद्यामि.
The Shiva kalpa, in which the whole world was submerged and Brahma grew sorrowful
The fourth in this sequence is the kalpa named Shiva. In it thousands of divine years passed and the whole world had become submerged in water. Brahma ji was not able to create, and grew sorrowful and began to think. The speaker first calls it the twenty-first and then corrects himself, saying it is the twenty-second kalpa.
A caution before the Aghor swaroop is described — the form most misunderstood and most misused
Because, he says, this is the most prominent swaroop, and everyone's attraction towards it stays heightened. Many kinds of misconception exist about this swaroop, and people also make wrong use and misuse of it, and use it in an unauthorised manner — which, he says, should not be done.
How is the Aghor swaroop described?
In this swaroop both were of krishna varna: Brahma ji too bore a form of krishna varna, and Shiva ji here too is of krishna varna, exceedingly valorous, greatly valorous. He wears a black garment, the crown too is black, the yajnopavit too is black, the turban too is black, and he is anointed with fragrant chandan of krishna varna. This krishna-pingala hued wondrous form is the Aghor swaroop.
The Aghorebhyo mantra, and the four black mahatmas produced by that form
Seeing that form, Brahma ji did dhyana of the Aghor swaroop of the Parabrahma, and made stuti with the Aghor mantra अघोरेभ्योथ घोरेभ्यो अघोर अघोर तरेभ्य and the rest. By that tantric vigraha, the black-hued Bhagwan Shiva produced four mahatmas named Krishna, Krishna Sikh, Krishnasya and Krishna Kanthadrik.
In what order are the four hues to be meditated?
First Bhagwan Sadyojata in white hue; after him the Vamadeva swaroop in red hue; then the third swaroop of Bhagwan Shiva, Tatpurusha, in which the Shiva Gayatri is done, of pita hue; and then the fourth, the Aghor swaroop, in which Shiva ji of krishna varna is meditated.
The Vishwarupa kalpa, in which Saraswati was brought forth and Ishana manifested
In the kalpa named Vishwarupa, Brahma ji again did dhyana and stuti of Shiva ji. In this kalpa Bhagwan Shiva ji first manifested Saraswati ji; and then the Parameshwar Bhagwan Shiva, of a radiance like crystal and adorned with all ornaments, manifested in the form of Ishana. Ishana produced four beautiful boys and also bestowed on Brahma ji the capability of bringing forth the srishti.
What is the phala shruti of the Panchanan forms?
The phala shruti here is that any man who desires his own welfare should daily perform the vandana of these Panchanan swaroops of Shiva ji. By the mere vandana of these Panchanan forms alone, Bhagwan Shiva becomes pleased and grants every kind of bhoga and moksha. And whoever hears or reads the story of the origin of Sadyojata and the rest enjoys all the bhogas and attains param gati.
Why perfect Bhuteshwar himself rather than chase bhoot-pret siddhis?
He says listeners should see the difference: these five forms carry so great a mahima and so much capability that they have been giving the power to create the srishti — without them there is no rachana of the srishti at all — and for such a swaroop you are authorised. So why, he asks, are you wandering here and there after bhoots, prets and pishachs, telling each other to perfect this siddhi and that siddhi. Perfect the very Bhuteshwar himself, he says, and stay in his shelter; never run from what is written in the shastra.
How are the eight murtis linked to Shukracharya and the Mahamrityunjay?
The speaker reminds listeners that a few days earlier in this Shravan month it was discussed how Shukracharya obtained the samarthya of the Mahamrityunjay mantra in the Abhimukta kshetra of Varanasi, in Kashi, and that at that time he made stuti of the eight swaroops. Complete success in the Mahamrityunjay, he says, is not possible without the grace of Shukracharya and of Ashtamurti Shiva — something which is skipped in the present day.
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.
Which eight tattvas do the eight murtis represent?
The eight murtis represent eight tattvas: among them are bhumi, jal, agni, pavan and akash; besides these, the sixth swaroop is that of Pashupatinath, and the Pashupati swaroop is the kshetragya of all the kshetras of this whole world; the Ishana swaroop is of Surya; and Mahadev is of the Chandrama. Or, the speaker says, put it this way — they are themselves present in these forms.
What each of the first seven murtis does
Sarva, the first of the Ashtamurti, holds the entire vishwa. Bhava gives life to the whole world. Rudra performs the bharan-poshan. Ugra, after the bharan-poshan, gives them samarthya. Bhima is the one who gives happiness to everyone, is present everywhere, gives avakash, and is the piercer of the pancha mahabhutas. Pashupati is the adhipati of all those who are the dwelling place of all kshetras. And Ishana illuminates the entire jagat.
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.
Watering the root nourishes the branches — serving the world is worship of Ashtamurti Shiva
It is said here that just as when water is poured at the root of a tree and it is watered, its branches thereby become nourished — in the same way this entire world is the body of Ashtamurti Shiva. When we do their shivarjan, that is, when we give happiness in the world, Shiva ji becomes pleased by this very thing.
As a father and grandfather are delighted at a son's good fortune, so Shiva is delighted when a being is made happy
Just as in this world, when a son or a grandson and the rest are pleased, the father becomes delighted. If you got a job, if your marriage went well, if you became happy, then your father and your grandfather will be greatly pleased that their child is happy, that their kutumb and their lineage is happy. In exactly the same way, when this world is pleased, Bhagwan Shiva is pleased.
What happens when any living being is given pain?
The speaker cites the line कृते यस्य कस्यापि देहिनो यदि निग्रह — if by anyone, to any embodied being at all, pain is given, then take it that harm has been done to Ashtamurti Shiva himself; in this there is no doubt. To give pain to an embodied being is to give pain to that Ashtamurti Shiva. And when you serve the beings of this whole world of embodied creatures, it is Ashtamurti Shiva who is pleased and satisfied by it.
His stated aim is to present shastrokta matter simply, as seva of Bhagwan Shiva, without breaking anyone's morale
He says his own aim is that this too is service of you, and that when listeners message to say they did such a thing and this happened, all of it is service of Bhagwan Shiva itself. He says he is not a saint like others, not a siddha, not one of great capability, and error is possible from him as a man — but the effort is that matters be shastrokta and be put simply, so that morale is strengthened and listeners do not break.
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.
Beyond the five tantric vigrahas and the Ashtamurti stands the best swaroop, without which the srishti of the world cannot happen
After the five tantric vigrahas and the Ashtamurti Shiva, the speaker turns to one further, most prominent swaroop, without which the srishti of this world cannot happen. Nandishwar ji says he will now describe that best swaroop of Shiva ji which fulfils all the desires of Brahma ji, and the speaker says it shows how you are related to whichever deity you worship.
The devatas had been created but not human beings, and the prajas were not expanding
Before this, the srishti Brahma ji had brought forth had produced the devatas and such divine forms, but the srishti of human beings had not happened. All the prajas produced by Brahma ji were not expanding, and he became greatly sorrowful and much distressed. Then an akashvani occurred, telling him to make the maithuni srishti.
Who are Sokha Baba and Gauraiya Baba?
Asked who Sokha Baba, Gauraiya Baba and Banni Parmeshwari are, the speaker says that one of Shiva ji's chief ganas is Virabhadra Maharaj, and it is Virabhadra who in later times came to be worshipped as Sokha Baba in the Uttar Pradesh and Bihar region; and as Gauraiya Baba, another of his ganas — but these are worshipped in two forms.
Before women existed Brahma undertook tapasya of Shiva and Parvati together
Up to that time there was no participation of woman in the srishti — there were no women at all. When Brahma ji understood that for this reason the prajas were not increasing, he set himself to perform tapas, and began his tapasya meditating jointly upon Bhagwan Shiva and, along with him, Bhagavati Parvati.
Shiva appeared to Brahma in the Ardhanarishwar form, half woman and half man
Shiva ji became pleased with him in only a very short time. He manifested in such a swaroop that, entering into his own fully chaitanyamayi, aishwarya-shalini, sarva-kama-pradayini murti, he assumed the form of half woman and half man and went to Brahma ji — he manifested in the Ardhanarishwar swaroop.
Why is Shakti necessary — what use is the Devi?
To those who say what use is the Devi and what use are the sannyasis, the speaker points at this very form: here Bhagwan Shiva is Ardhanarishwar in person, and without him, without Shakti, can anything run at all. In the body, blood comes about because of the mother and the bones because of the father, he says; so if there be no mother, then what use is the Devi — how will it run?
Shiva tells Brahma he knows his desire and grants the boon
When Brahma ji saw this swaroop of Bhagwan Shiva he made dandavat pranam and began his stuti. Bhagwan Shiva, the Maheshwar, being pleased, said to him: O Mahabhaga, O my son, I am the father; I have come to know all your desires as they truly are. For the increase of the prajas you have performed tapasya at this time; with this tapasya I am satisfied, and I am giving you the boon you wish.
How did Parvati become separate from Shiva?
Saying that, Bhagwan Shiva separates Devi Parvati from his own vaam bhaga, and now they manifest in two forms — Bhagwan Shiva on the one side, and on his left side Bhagavati Parvati, Shakti, becoming distinct and manifesting in her own direct form.
Brahma addresses Bhagavati as "Shive"
When the two manifested separately, Brahma ji spoke to Bhagavati. Bhagwan Shiva is called Shiva and Bhagavati Parvati is called Shiva — Shive, Shiva. So Brahma ji says: O Shive, your husband, the Devadhi Deva Shiva ji, produced me at the beginning of the srishti, and that same Paramatma Shiva appointed all the prajas.
Brahma says he lacks the nari tattva, and so cannot create women
Brahma ji said that he too had made the srishti of all the devatas from his own mind — it is a manasi srishti — but even on creating again and again the prajas were not increasing; therefore he now wished to increase all his prajas by the srishti that comes from maithuna. But before her, the imperishable community of women had never arisen from Shiva ji's body, so he had remained incapable of the srishti of the nari kula. When the nari tattva itself is not with me, he says, how shall I create women?
Why is it said that without Shakti even Shiva is a shava?
All the shaktis are produced from you alone, Brahma ji tells Bhagavati — without Shakti, Shiva too is a shava. Therefore, he says, I make this prayer to you, the Param Shakti Swaroopa, the Akhileshwari: for the increase of the charachar jagat of the srishti, bestow the capability for the rachana of the nari kula, O Shive; and salutations to you, O beloved one.
Brahma asks a second boon — that Bhagavati be born as the daughter of Daksha
Brahma ji asks a further boon: O Ambike, O Sarvage, for the increase of this charachar jagat, descend in your all-capable form as the daughter of my son Daksha.
Shiva told the newly emerged shakti that Brahma had worshipped her through tapasya, and asked her to fulfil his desires
Seeing that shakti, Bhagwan Shiva, smiling, said to the Jagan Mata: O Devi, Parameshthi Brahma has worshipped you through tapasya; therefore be pleased and lovingly fulfil all his desires. That Devi, accepting the command of Parameshwar Shiva ji, agreed, at Brahma ji's prayer, to become the daughter of Daksha.
How did the maithuni srishti finally come about?
The Bhagavati Parvati who had manifested in the original form there, that Shakti, having bestowed immeasurable shakti on Brahma ji, entered into the body of Shiva ji, and Prabhu Shiva too became invisible. From that time women obtained a share in the srishti karma of this world. Then Brahma ji, becoming pleased, began the rachana of the srishti — he made the maithuni srishti — and only then did this world expand.
The phala shruti of the Ardhanari account
Of this description of the exceedingly excellent Ardhanari and Ardhanar form of Shiva ji, which bestows supreme auspiciousness on the good: whoever reads or hears this sinless katha enjoys all the sukhas in this world and attains the param gati.
Three principal swaroops, without which no creation takes place, are situated in every particle of the world and within us
The speaker says three such principal swaroops have been discussed today, without which the srishti of this world cannot take place, and which are situated in every particle of the world — within us and you as well, and within every living being. He hopes that the daily seva-puja listeners now perform will carry greater samarpan and nishtha towards Bhagwan Shiva and Jagadamba, and that their dhyana will now be clearer.
Who has the adhikara for Shiva-Shakti upasana?
The speaker says nothing can be attained without the upasana of Shiva — the upasana of Shiva and Shakti has to be done, and it is exactly that thing for which everyone has the adhikara. We will not go asking whether your diksha has happened or not, he says, or whether this or that of yours has been purified; but when the shastra has given the order that anyone at all can do it, those things will be placed before you in greater detail.
The account turns next to the Vyasas and the Shiva avatars up to the twenty-eighth yuga, which will require memorising
The speaker says the three principal forms — Panchanan, Ashtamurti and Ardhanarishwar — were discussed today, and that what follows will be a little more intricate and will require memorising. In coming lives he will simplify and explain the Vyasas and Shiva avatars from the first to the ninth Dvapara of the Varaha kalpa — how many Shiva avatars there were and how many Vyasas — and which swaroop belongs to the twenty-eighth yuga of the present Shwetavaraha kalpa.
What should be done with the shivling first thing in the morning?
Asked whether the shivling should be lifted from the arghi and wiped after abhishek, the speaker first sets out the morning order. Suppose the seva, puja and shringar were done today; then next morning at dawn, when you do pujan before sunrise or as your state allows, the very first thing is to take off the nirmalya and give the lingam one round of abhishek right there and then — bathing away all the chandan, bhasma and whatever shringar was applied — without any of the rest of the preparation.
Should water be sprinkled on all the devi-devatas?
No — the speaker says you are not to sprinkle water upon all the devatas and devi-devatas. He says he is saying this with particular reference to the rules of Shravan and the like; for simple ordinary people who do it by deva vidhan, the matter should be according to their own way, as they do it.
What must be kept on the head of the shivling after bathing it?
After the nirmalya has been removed and the bath given, the crown must certainly remain upon the head. If you do not keep a crown, then place unbroken rice there again, or a washed bilva leaf or a new bilva leaf — certainly offer it upon their head. Do not keep it bare in that way.
What is the order of pujan after the shivling's first bath?
After that, complete your entire crama of pujan — the Gauri-Ganapati pujan and the rest that follows, whatever you do. Then, when you again do the abhishek of Shiva ji, do the abhishek with milk, with curd, in whatever way you do abhishek, and perform the abhishek and shringar.
Is it necessary to wipe the lingam before applying bhasma?
The speaker says that if after the snan you feel they should be wiped for the lepan of bhasma, then you may lift them and wipe them — but he does not have to wipe, and does not wipe. After abhishek, applying agar, gulab jal, itra and the like on those worshipped in the home makes them fragrant by itself and very well, and the bhasma and the tripundra then form nicely and they are beautifully adorned. If they are somewhat larger, it is easier still.
Wiping is permitted for the shringar, but his own heart does not accept lifting the lingam again once the abhishek is done
He says that if you feel wiping is necessary for the shringar you may wipe — but his own mind does not accept it. Once the abhishek of Shiva ji has been done, he says, we then see people taking them in hand and making the whole tripundra with a salaka and the rest, making various designs. That it should be done again — that they should be lifted again and placed on the arghi again after the abhishek has been done — does not please his heart. If you do it, do it, he says; we do not. This is a matter that stands differently for me and for you.
Should roli be offered on Shiva ji, and what must not be?
The speaker clarifies once more: roli can absolutely be offered upon Shiva ji, and haridra chandan can absolutely be offered upon Shiva ji. What should not be offered is sindoor. The sindoor that comes — the red, the katha, whatever sindoor it be — should not be offered upon Shiva ji, upon the shivling; offer that to Parvati ji. In his own view it should not be offered on the arghya either. But kumkum, roli and all these you may offer, and haridra chandan you may offer.
What is the pramaan for kumkum and chandan on the lingam?
The speaker cites कुमकुम चंदन लेपित लिंगम — a line listeners will have read in Adi Shankaracharya ji's Lingashtakam. The proof from the Shiv Mahapuran, he says, will come to us further on: when the discourse of Upamanyu ji is taken up and the Vayaviya Samhita is studied, all of this description will come in it too.
At which point of the sixteen upacharas does the abhishek fall?
Asked by Jignesh ji whether, after padya, arghya and achman, the abhishek happens in the place of the snan, the speaker says yes. One thing is that the sixteen upachara pujan is done first; but when you have a special abhishek to do, then at the time of the snan you will do the abhishek after the snan and then carry out the whole of what follows. Many people do this twice over, he says, but it is proper that the abhishek take place at the very time of the snan, and only then the further pujan.
What should be offered daily at a Shivalaya in the simplest way?
Asked what should be offered daily in a Shivalaya temple in a simple way, the speaker says that first of all, if nothing else, after doing abhishek with water one should offer upon Shiva ji even a single bilva leaf, or a leaf of Shami ji, or a lotus flower — whichever you can obtain. And unbroken rice should be offered. That much; and if possible, along with it make their tripundra with bhasma, or make it with chandan. This should be done, and a lepan of chandan and the like should be made.
Can durva be offered on Shiva ji?
Asked whether durva can be offered on Shiva ji, the speaker answers that it absolutely can be offered.
Stage one of Badavanal siddhi: Sitaram japa from Ekadashi to Ekadashi
The speaker says the vidhi begins on the Ekadashi of any month and runs to the Ekadashi of the next paksha. In that period one does 108 malas daily of the Sitaram nama on a genuine Tulsi mala of 108 beads plus a sumeru, to destroy one's paap and taap and to produce in the body the element that can hold the Badavanal vidya. It is done with Brahmacharya, sleeping on the ground if possible, after a morning bath and puja of Shri Ram's darbar, on a Kusha Asana laid with its head east, in yellow clothes, facing east only, with achaman and a Sankalpa naming the purpose and also all paap, shraap and kundali doshas; each day's japa is surrendered with water into Ram's right hand or Janaki's left. After the home puja one goes to a Shiva temple, lights five ghee lamps, does abhisheka with milk, curd and honey and then water, offers bilva and flowers and recites the Rudrashtakam eleven times; back home, one feeds the creatures around the house before eating. Kept up to the Ekadashi, this completes the first stage.
Can deities other than Bhairav ji hold the post of Bhairav?
Yes. The speaker says Bhairav's swarup is not such that Bhairav means only the Bhairav ji we know. The meaning of Bhairav is the one who does bharan-poshan, who protects. At very many places Hanuman ji stand as Bhairav ji, and at very many places Shiva ji himself stands in the form of Bhairav — besides which Bhairav ji's own root swarups, the different kinds of Bhairav, of course exist.
Who is the Bhairav of the eight-armed and ten-armed Durga?
The speaker says that if Bhagavati Durga is eight-armed then Nilkanth Bhairav, and if ten-armed then Nilkanth Bhairav as well. And if it is not known in this way, then Shiva ji himself is Bhairav — Shiva is Bhairav in person.
Can other deities be worshipped upon a Narmadeshwar Shivling at home?
Asked whether, if a Narmadeshwar Shivling is worshipped at home, the puja of Maa Kali along with Bhairav ji and Datt Maharaj may also be done on the ling murti, the speaker says that although all the devi-devatas are established in a Shivling, you may do it for anyone at all; there is no difficulty of that kind.
Who is Baital?
A deity of the Shiva-loka, falling in the Upadeva category. His temples are found particularly toward the south. Of the five Mahabhutas, dominion over one of them is established in him, and his divine body holds enough capacity to seize authority over it and act accordingly.
Should the stalk of a Bilva leaf be broken off?
The stalk should be broken off. The one that has the knot on it — break that stalk off and then offer it.
Is a sesame-oil lamp forbidden for any deity?
It can be used generally. In some places a description is found that a sesame-oil lamp should not be lit for Bhagavan Shiva — the speaker has heard from elders that on the Trayodashi tithi a sesame-oil lamp should not be lit before Shiva, and says he has no reason for it himself.
Does Bel in a dream mean a Brahmarakshas?
No — the speaker rejects the reading outright. Bel is Shriphal, the very form of Bhagavati Lakshmi; Shiva and all the deities are by the Bel tree; we offered Bel through the whole of Shravan. Seeing Bel in a dream is very auspicious, and like the lotus it is a symbol of Lakshmi.
Should every householder perform Apsara and Kamadev sadhana?
The speaker rejects the claim that Bhagavan Ram performed an Apsara sadhana and that every householder should worship beauty and Kamadev. Where would we find the time, he asks — and instead of Kamadev's sadhana, do the sadhana of Kama-dahan, of Bhagavan Shiva.
Serving a siddha sthan in one's own area
The speaker says he chooses such experiences to show the importance of local powers: if a siddha peeth or siddha kshetra exists in your area where some sevak once lived and later accepted his sthan there, he would have accepted that place only after gaining some special mastery in the field of tantra. Serving him, or the shakti of that place, brings one's own welfare very quickly. His example is a siddha baba of 250–300 years ago with three siddhis, snakebite venom, epilepsy and other illnesses cured by Jhada, a special sevak of Shiva given samadhi at his sthan, whose grace many people still experience.
Panchakshari japa order for a sadhak without yajnopavit
The speaker says the sadhak, being of the third, vaishya varna and not having had his Yajnopavita, took up Shiva's Panchakshari Mantra in the way the shastras direct for such people: placing namah after, and doing the japa in that order.
A householder's Namah Shivaya purashcharan beside a siddha's samadhi
The speaker says the sadhak began with ordinary japa and then started a Purashcharana: daily abhisheka of Bhagavan Shiva with his whole parikar and parivar, dehri pujan of the Shiva temple, bathing Shiva, applying fragrant itra, drawing Tripundra, and then at least 251 malas of the Panchakshari every day, about 25,000 japa. He sat near the samadhi of the siddha baba at that temple, away from the small garbha griha, looking towards Shiva. His Sankalpa was completely clear: that the land dispute be settled at the very earliest, that he seeks forgiveness and does prayashchit for his father's offence, and that Shiva show grace on his kul and grant him the land. Though from a farming family, he made the time for this daily.
How do you tell a dev-category Brahm from a pishaach or rakshas?
The speaker says a Brahm in the dev category will always be strengthened by Gayatri and by the janeu, will conduct itself with sattvikta, will be very firm in its word, will never encourage a wrong act, and will force you towards the puja of the devi-devatas — telling you repeatedly to worship Shiva ji and Durga ji, stopping you when you go on a wrong path, telling you to keep the shikha and the rule of the janeu, and always standing with you.
What follows if you keep a large murti at home anyway?
The speaker says that if you keep a large murti, then you will have to abide by all the rules that are described in the shastra along with that murti. What you see nowadays in temples — a temple built anywhere, its rule going away, a Shiva ji temple built and a pot of water poured and one lamp lit and that taken as the puja done — is not the reality.
Where is the full nitya pujan sequence of Shiva, as described in the Shiv Mahapuran, actually performed?
The speaker says this much pujan is to be done regularly — but where is this pujan happening? It happens only where the jyotirlinga kshetra is. At all other places they merely pour a pot of water and think in that itself that the whole pujan has been done. The prescribed length of a home murti, he says, exists precisely so that you need not perform any special vidhi-vidhan pujan.
Why must a lamp be the witness of every act of worship?
The speaker says the jyoti that burns is called the daughter of Bhagavati Parvati and Bhagavan Shiva. So in the form of the jyoti it is she alone who has obtained the adhikar and the blessing of being the witness there — that she will be witness of every karma, that every act done before her will be acceptable to Shiva and to the arahdya, and that it will remain in their knowledge: yes, you did this work before my daughter.
How should Nandi ji be worshipped along with Shiva ji's abhishek?
The speaker says that whenever Shiva ji's puja is done, Nandi ji's pujan should be done first of all — just as Bhairav ji and Langur Veer walk before Bhagavati, foremost of all. On Bhagavati's right side, he says, are Hanuman ji; on the left are the kul Bhairav or Batuk Bhairav; and there are two more veers, in front and behind. In the same way, Nandi ji walks first before Shiva ji, so Nandi ji's pujan and abhishek should be done first and only then Shiva ji's.
What is bhujang, and what is bhujang vidya?
The speaker says the serpent is called bhujang; and if you are asking about bhujang vidya, then pasha vidya is called bhujang vidya. As you will hear from kathakars here and there, when Shiva ji became displeased with someone, with some deva or for some reason, and put them into a bandhan, he bound them with Vasuki, bound them with a bhujang — so Vasuki is also his pasha. Bhujang, he says, is a synonym for serpent.
Should a Narmadeshwar Shivling be brought if a sphatik Shivling is already there?
Absolutely not, the speaker says: if a sphatik Shivling is already there, then do the pujan of that one alone. Why bring a Narmadeshwar? So long as Bhagavan is seated in that form, so long as their grace is there, let their seva-puja alone take place. Only if — god forbid — they should ever be broken, or take upon themselves the effect of some particular graha or nakshatra, should you then bring some other Shivling.
Jaggery-water dhaar from a copper vessel against a maran prayog
The speaker says the dhaar given to Narasimha in his most Ugra form for the destruction of a maran is the "vish bhog": in a copper arghya vessel or copper lota, jaggery is stirred into water for at least a sava minute — take it as two minutes — until it reacts slightly with the copper. That solution is taken off in reverse over the head of the afflicted person and poured as a dhaar near the house chaukhat in the name of Bhagwan Narasimha. The same dhaar is also given at a Shiva temple chaukhat, behind a Shiva temple, and behind a Kali or Saat Bahan temple — behind, never in front. A dhaar is always poured just in front of the chaukhat, never on top of it; the top is for shringar.
Mantra japa in grahan kaal bears fruit beyond any count
Asked what fruit comes from Japa of the Shiva Shadakshari Mantra, the speaker says the fruit is great — in an eclipse period the japa of this or of any mantra cannot be confined to a number.
Must an abhichar be removed by the same deity whose shakti was sent?
The speaker says the idea that an Abhichara must be removed by the same deity whose shakti was sent, or by a guru of that deity, belongs mostly to the village-bhagat tradition; it is correct and does happen, but tantra is not limited to it. If an abhichar was set going with Kali ji's mantra, it is not at all the case that it will come off only through Kali's mantra — it will come off through Bhagwan Shiva too, and through others.
Asan colour for Shiva and Bhagwati puja
Asked whether a red wool asan may be used in Shiva puja, the speaker says it certainly may — and if yellow is used on the red wool asan, that is even better. A yellow asan for Shiva ji and a red one for Bhagwati is the very best.
Why do all powers gather around Shiva during Shravan?
Because in Shravan every kind of power — Mahashakti, Upashakti, deities, sub-deities, and even Bhoot, Pret and Pishach — takes its place near Bhagavan Shiva and spends the month in his service, as an extended form of the single night of service that is Mahashivratri.
What should be worshipped if you do not know who your family deities are?
Worship Shiva and Gauri, and the Shakti Peeth nearest to you, in the name of your Kul Shakti — praying that whoever your family power may be, this worship should reach them.
A Deoghar-region household can take Baba Vaidyanath as the Bhairav and Bhagavati Jay Durga as the Shakti in place of unknown family deities
Take Baba Vaidyanath as the Bhairav and Bhagavati Jay Durga — where the Goddess's heart is held to have fallen — as the Shakti, and worship them as your Kul Shakti. Offer pink, red or yellow cloth and Shringar to her, yellow cloth to Shiva, and kheer-puri as Naivedya at both places.
How is the Havan performed if you do not know your family deity?
Offer to Bhavani Shankar and the nearest Shakti Peeth — 108 oblations each. With a Yajnopavita use the Pranava; a woman with no man available uses the Devi Pranava instead, as "Hreem Vaidyanathaya Swaha" and "Hreem Jay Durgaya Swaha".
In which conditions can the Shiv Tandav Stotra be recited?
It can be done daily, the speaker answers, asking why a condition need be looked at in it at all.
What Shiva Abhishek pacifies Rahu, and what is the silver Naag-Naagin method?
Abhishek a Shivling that still has the serpent fitted to it. On Amavasya, have a small silver Naag-Naagin made for a hundred or hundred and fifty rupees, put it in a copper pot of milk — copper only for this — and offer it at a temple, reciting the Panchakshari mentally. Once fallen on Shiva, they are not touched again.
How should a Shivling and its Arghi be kept at home?
For a householder they should be separate — the Arghi below, of brass or stone, with the Shivling set on top; never a single joined piece. Narmadeshwar or crystal, with Vasuki fitted (five-hooded is best), the Trishul, and Nandi.
What is at the shamshaan ghat leg of the brihad trikon?
Coming back from there, by way of Bhairav Kund, Machhindra Kund and Mangala Gauri, one reaches the shamshaan ghat: at the shamshaan ghat, Shamshaneshwar Mahadev, the Mahashamshan Bhairav of Shamshaneshwar, and the devatas present there — performing the pujan of Bhagavati Jagadamba Mahamai Tara — and then one returns, having darshan of Sankata Maa, of Sheetla Maa and of Bade Hanuman ji, to Bhagavati Vindhyavasini on the summit of the Vindhya mountain.
When an installed ancestor shakti is not pained by a divine kul-shakti's bhog
The speaker says the installed shakti will not suffer in that way if the person, while alive, did puja-path and naam japa, or if after death they were not given an independent place but were set under a mahashakti of some Shakti Peeth or under Bhagwan Mahadev, with the instruction that alongside their puja and bhog the household must daily do japa of Mahadev's mantras and his nitya abhishek — with a shaligram installed, and auspicious energies built up there. Kept in such purity and sattvikta, the suffering does not come in that form, though a little laag, binding or discomfort may still occur.
Fifteen days of Panchakshari japa and havan before the Mahabhairav prayoga
The speaker says that so the Prayoga has no adverse effect on you, first do Japa of Mahadev's Panchakshari Mantra for at least 15 days before starting, 100 Malas daily, placing before Shiva the prayer that you are about to do a Mahabhairav prayoga, so let no adverse effect come, let you and your home be protected, and let the enemy be punished. After 14 days of 100 malas, on the 15th day offer at least 10 malas of Ahuti in Havan with paushtik samagri (shown in a channel video; bought in the market). The 15 days can be done any time, without looking at Krishna or Shukla paksha; in an emergency start any day. If choosing days, start from Pratipada or Panchami; best is japa from Pratipada to Chaturdashi and the havan on Amavasya or Poornima, in either paksha.
Who invoked Shiva at that moment, and why was Kamdev not made bodiless then?
As soon as vikaar and the rest arose, Dharmaraj, who was present there, at once invoked Shiva. Much could have happened at that very time, the speaker says, but Brahma held that leela back there as well — that this should not happen yet. What should not happen yet? That Kamdev should be made ashareer, that is, without a body.
What is a shamshan actually held to be?
The shamshan is called the maha shunya kshetra, the speaker says. Just as we take birth from a mother's womb, the breath we are drawing within the mother's womb before that birth — exactly that condition of breath is held to be the maha shunya condition in the shamshan. And you cannot see your own mother's womb after a certain stage.
What did Shiva say when he appeared, and how did Brahma react?
When Shiva appeared he told them all that they, being brahmanishtha, had been agitated in this way by Kamdev only because Brahma had already given such a boon — when such a boon is given, this is exactly what will happen. Hearing Shiva's words, Brahma felt some shame at having given that boon.
How many times greater is the effect of reciting Shiv Chalisa under a bel tree in Brahma muhurta?
Questions of this kind — how many times greater the benefit is — can only be known when you do it, the speaker says, because this can be of a different kind for everybody. It may be that a listener who has done a great deal of sadhana, whose prarabdha is already cut and whose whole time passes in sadhanas, begins reciting under a bel tree tomorrow and from the day after begins to have experiences; his prarabdha too will be cut sooner and the effect will come sooner. And if you are new, if you have various diseases and doshas in the body and doshas in the kundali, and you begin the recitation, it will take you time — two, four, five years.
How large was Bhole Baba when he walked upon this earth?
Asked how tall Bhole Baba, the adi purush of this earth, would have been and in which countries he lived, the speaker replies by asking which place there is where Bhole Baba is not. From the way the question is asked, he says, the subtlest of subtle things is also Bhole Baba, and the greatest of great things is also Bhole Baba. There is no such thing at all — Bhole is pervading every particle; that is why it is said, kan kan mein Shankar. What you think about him is what your Bhole Baba depends upon: if you think your Bhole Baba should be very huge, then your Bhole Baba will be so.
If an event occurred merely by a baba's saying it, nothing would be left to one's own faith and effort
He will say only this much, the speaker tells the questioner: that if some event were to occur merely by a baba's saying it, then what indeed is left. If you wish to become an IAS, then have faith in yourself, and take hold only of those in whom you have the greatest trust and faith. Whatever seva-puja you can do within a limit, according to your strength and capacity, take hold of it regularly — for instance, if you worship Shiva ji, then you may do japa of Shiva ji's satnam and his Ishan mantra, pranav-rahit, and may recite his kavach. And while doing all this, make preparation for your ishta, and leave the rest to them.
Do the Kannappa and Gunanidhi stories prove that bhava alone is enough?
The speaker says bhava works up to a level, and rejects the two stories people cite for "offer anything with bhava and God accepts it". Kannappa, who offered meat to Shiva, was a rustic forest man with no literacy and no Vedic knowledge of how to do abhisheka and pujan, so he worshipped by the bhava he had — and he also plucked out both his eyes and offered them; do you, he asks, have bhava like that, when a scratch on the way to the temple makes you point a finger at God? As for Gunanidhi lighting a lamp with his gamchha and becoming Kuber — that is incomplete information: per the Shiv Mahapuran he became a king in his next birth, had deepdan done across his kingdom, was born as Kuber only after that and still had to worship Bhagavati and Shiva in that birth before receiving the full post.
What are scholars now claiming about Mahashivratri?
That the wedding of Shiva and Parvati did not happen on Mahashivratri and is described in no Purana; and, from others, that Shiva appeared for the first time as a Jyotirlinga that night. The speaker says the second group is speaking wrongly too, because he did not appear on that day either.
On which tithis is the wedding of Shiva and Parvati placed?
On the question of the wedding he sends the listener again into kalpa bheda. Different Puranas carry slightly different descriptions, given indicatively. Two are given chiefly: Margashirsha Krishna Paksha Dwitiya tithi, and Vaishakh Shukla Panchami — that on these days the wedding of Bhagavati Parvati and Shiva took place.
What is the reality behind the Mahashivratri wedding?
The reality begins with Bhagavati Sati burning her own body in the yajna fire. Shiva, taken by moha, carried her and began to roam the whole brahmand; and by the Sudarshan chakra, sent by Vishnu, the body of Bhagavati Sati was divided into pieces.
When was the Vaidyanath kshetra fully established?
Bhagavati Sati became seated there beforehand, but the complete establishment of that region came only when she took avatar again in the Parvati form. Ravana, unable to lift the linga, pressed it with his thumb and departed; when it could not be carried away and the establishment took place, all the gods and goddesses became present there.
Denying the Mahashivratri wedding would mean denying the wedding of Khandoba and Malsa and every other form Shiva took.
Nothing wrong is being said, he argues: Hari is infinite and Hari katha is infinite; Shiva took so many avatars and so many forms — did Shiva take no avatar in which a marriage happened? Was Khandoba and Malsa's marriage not performed? Jagadamba took avatar there in two forms as well. If you will not accept that, will you then say that on that day the vaivahik varshgaanth greeting is not for Mahadev but for Khandoba and Malsa, and that they are not Parvati and Shiva?
How did Brahma receive the capacity to create?
Shiva appeared once in the Panchanan swaroop; after that, in different kalpas, whenever Brahma made the effort to create the world, Shiva assumed a different form each time — whether the form of Sadyojat, the form of Vamdev, the form of Ishan, the form of Aghor, or the form of Tatpurush. Assuming these five forms in different kalpas he gave Brahma knowledge again and gave him the capacity. It was by Shiva's capacity that he became vidhata.
What happened in the minds of the rishis when Sandhya appeared?
When Sandhya appeared, seeing her, vikshobha arose in the minds of them all — because, he says, this is the maya of Mahashiva running. As soon as that maya appeared, Shiva began his leela; and at that very moment, when all of them began to think in that way on seeing a woman, Kamdev, who is held to be the first son of Brahma, appeared there.
May the path of Sarveshwar Mahadev be done in a Shiva temple?
Yes, he says, it can be done in a temple; the ordinary path can be done, if the difficulty is very great and your bhav is in that form. But take care that in that Shiva temple there is not also a Narayan in the precinct. And secondly, brahmacharya and the rest will have to be kept very well, with niyam and nishtha. The path is not to be done in great quantity — do the path very little: three, five, or even one. Not more than that.
May one get a tattoo of Mahadev?
Asked by a listener who wishes to have a tattoo of Mahadev made, he says: have it made — in his view one should have the pratik chinh of God made. If you have symbolic pictures connected with Mahadev made, the trishul, the damru, all such things, then it is more beneficial. And if you have a mantra or the like written, it should not be Vedic.
How does one know whether a mantra has become siddh?
Asked by a listener who has done jap of the Shiva Sahasranama and the Shiva beej mantra how one will know whether the mantra has become siddh or not, he says: if the mantra has become siddh, its effect will begin to be received of itself. There are certain lakshans of mantra siddhi, a video of which will be found on the channel, and from it you will be able to understand.
What must be watched after the attainment comes?
But after that, take care, he says: after the attainment, hold the attainment and go forward; go on the right road — that is a very great subject. Never let there be within you the thought that we did it, that it happened by us, that it happened because of me. If fifteen people did the puja of Shiva because of me, we did not come to have ahankar that we had fifteen people do it — otherwise tomorrow Nandi may come from behind, lift his horns and throw us down.
Had Shiva willed the four-prahar jagran through another medium, it would have reached the listeners by that medium instead.
They made him a medium, he says. If Shiva was to have your four-prahar jagran performed on Shivratri, then you would have heard of it by some other medium, would have known it by some other medium — but you had to do the four-prahar puja. It was had done. And if he had not wished to have it done by you, then even if Shiva himself had come from here and explained it to you, it still would not have been done by you.
Hanuman is directly the avatar of Rudra, and there is no bheda at all among Brahma, Vishnu and Shiva.
Because where are these separate, he asks. Hanuman is directly the avatar of Rudra, and there is no bheda at all among Brahma, Vishnu and Shiva, of which countless proofs have been given. So there is no difficulty whatever. Only this bhav should not come into your mind, that our sharanagati is being broken.
What do Shiva and Vishnu say about each other's enemies?
Who is Shiva himself in the Rudra form, he asks; who is he according to Vishnu? There should be no bheda between Vishnu and Shiva. Shiva says: one who is an enemy of Vishnu is never acceptable to me. Vishnu says: one who does droha to Shiva is never acceptable to me. Both of them have said this. By Vishnu's kripa Shiva bhakti is obtained; by Shiva's kripa Vishnu bhakti is being obtained. And Hanuman is everywhere — in Bhagavati's mandala too, in Narayan's mandala too, and he is directly the avatar of Shiva.
Apsaras and paris keep far away from one who wears bhasma and does the seva of Bhagavati.
Asked for a video on apsara sadhana or pari sadhana on the channel, he says he has said before that apsaras and paris keep so far away from him, keep displeased with him — let them not give him a curse. We shall do the seva of Bhagavati, he says, we shall do the seva of Mahadev, the seva of Rudradev, we shall do rudrabhishek. What will apsaras and paris come and do — as if one who applies bhasma and lives day and night in this fashion could hold any attraction for them.
Does the festival worship of a month displace your own sadhana?
No — both run. Through Savan the daily Abhishek of Shiva is compulsory, done in the morning; then after resting the limbs for ten or fifteen minutes you sit again on your asana and do your own ten mala or your Anushthan, morning, evening or night as suits.
Is smoking ganja justified by calling it Bholenath's Prasad?
The speaker allows the Yogi's case and refuses yours. If a Yogi smokes and is genuinely doing Yoga sadhana, fine — he is tapping his body, you do not know which herbs he adds, and his is Vamachara sadhana. Yours is not. You are making it a means for your own appetites and calling it Prasad.
Is Sunday also a day dedicated to Mahadev?
Yes, you read it correctly. The day of the Sun is said to be dedicated to Bhagavan Shiva, and the day of the Moon, Monday, is dedicated to him as well.
Do the weekdays give different fruits for the same worship?
Yes. Thursday for obstruction in marriage and money trouble — release from debt, gain of wealth and grain, and jaundice relieved by Shringar and Abhishek. Friday for afflictions relating to children and, for a man in particular, trouble in his marriage. Tuesday for the obstruction of an enemy.
Practices that wear down inherited paap
For release from inherited paap, the speaker says, there is a path: go on tirtha yatra; do parikrama of Govardhan, of the Trikon mountain at Vindhyachal (the Trikona Yatra), and around the main temples wherever you go; worship Shiva and Bhairava. Among many vidhans is worship of the Peepal tree, by which paap is cleared very quickly. Bathe in the Ganga and, standing in water up to the navel, do Japa of your ishta's mantras, or of the guru mantra if you are initiated. By this Punya grows and these sins are destroyed.
What is the central Shravan vidhan for a household under attack?
If some kind of upheaval is running in your house, or some abhichaar is upon you that is not being destroyed while you do sadhana, then this time go daily to the temple of Bhagwan Shiva from the first day of Shravan up to Shravan Purnima and perform Rudrabhishek. You need not know how to do the full vidhi vidhan with mantra recitation and the Ashtadhyayi path — that is no difficulty.
Why must milk never be poured from a copper lota?
Never do abhishek by putting milk into a copper lota, the speaker says, however loudly anyone insists that Shiva will be pleased by it. Milk in a copper lota becomes like poison, and you cannot offer poison to Bhagwan Shiva in this way. Use a brass lota, a phool lota, and do the abhishek with that.
What garland should be offered to Shiva through Shravan?
If you can get a garland of neel Aparajita daily in Savan — a garland of the blue Aparajita flower — you should certainly put that garland on Bhagwan Shiva. If you are financially able to take two garlands, or if there is an Aparajita creeper near you, make the garland yourself and offer it: one garland for Bhagwan Shiva and one for Ma Parvati, through the whole of Shravan.
Is it true that an unmarried man must not offer neel Aparajita to Shiva?
The speaker says he does not hold this authentic. He has nowhere found it in writing as proof in any tantra grantha to date, though he allows there may be a deficiency in his study. He hears from some people that if a man is unmarried he should not offer the neel Aparajita flower to Shiva ji, but he says he has no basis for this at all.
Which Shiva mantra needs no viniyoga or nyasa?
Besides the Panchakshari vidhan of Shiva ji, which is on the channel with its full mahatmya, there is the mantra of Shambh Shiva — the mantra "Shri Shambh Shivaya Namah". In that, he says, you have no particular need of viniyoga or nyasa; you can do its japa and the rest directly.
Must a householder do Shiva's abhishek in Shravan even if he worships another deity?
You may worship any mahashakti — if you were doing japa of Bhagwan Datta's ekakshari, do that; if you were doing an anushthan of Bhairav ji, do that. But along with it Bhagwan Shiva's abhishek must certainly happen. If a householder does not perform Bhagwan Shiva's abhishek in the month of Savan, the speaker says, there is no more unfortunate creature in the whole world.
Why must the head of a shivling never be left empty?
A chief subject he has always spoken of, he says: the head of Bhagwan Shiva, the head of the shivling, is never kept empty. Where a shivling is seated in the house, either have a silver crown made and keep it there, or a silver belpatra, or daily offer flowers and belpatra upon it; and if nothing else, then akshat, unbroken rice of the pujan kind.
The protective Shiva prayogas of the whole year, such as the Shiv Raksha stotra prayoga, can be completed within Savan
Many prayogas relating to Shiva ji are given on the channel — such as the Shiv Raksha prayoga, a prayoga of the Shiv Raksha stotra to be done by going near the shivling when the trouble is very great. If you cannot find the time through the whole year to perform those prayogas for protection, then perform that prayoga without fail in the month of Savan.
Should a decorative shivling in the house be worshipped in Savan?
In the month of Savan, no object of the shape of a shivling in the house should be unworshipped. By any object he means that if you have placed a decorative item that is a shivling and do not worship it, then at the very least show it dhoop and deep. Mahashivratri and Savan have great mahatmya and must never be allowed to go to waste.
When should the Rudragan sadhana be done?
Do the sadhana of the Rudraganas in the Shiva temple on the very first day; and if you do it on all the days, that is most excellent.
A running Rahu mahadasha with Rahu in the eighth house produces a condition of extreme confusion
He describes a person he was speaking with that day: Rahu was in the eighth house, and the kundali was perhaps of Simha lagna, as far as he remembers. The condition was one of extreme confusion. In such a condition, where a Rahu mahadasha is running and giving that confusion, the puja of Shiva ji is obligatory — it simply has to be done.
May a Shaligram or shivling be kept in a flower pot or garden?
A listener asks whether it is proper that some people give Shaligram ji and the shivling a place in a flower pot at home. It is absolutely improper, he answers. It goes so far that people put a shivling or Shaligram ji outside in the garden, at the side, in scrub and thicket, and go on pouring water there. This is wholly improper and should not be done — their place should be duly in the pujan sthan.
What should be present with a shivling established at home?
In the shivling established at home there should be the Shiva parivar, he says: the shivling, its arghi, the trishul, Nandi ji, the serpent Vasuki ji. Besides that you may also keep a shri vigraha of the Shiva parivar in which Skanda ji and Ganapati ji also are; and if their murtis already exist separately, then there is no need to keep them again.
Which things must not be offered to Bhagwan Shiva?
To Bhagwan Shiva, he says, you cannot offer only the ketaki flower. Apart from that you can certainly offer durva, you can certainly offer bilva patra, you can offer fruit, flowers and sweets.
Can fruit and sweets be placed on top of the shivling?
If you place fruit upon his head, if you place sweets upon the shivling, then he cannot accept them, the speaker says — this must be kept in mind.
Which wood is best for a havan to Bhagwan Shiva?
For the havan of Bhagwan Shiva, bilva wood is the most excellent — dry bel wood.
Can the bali for the Yoginis be offered at home?
Asked whether the bali in the name of the Yoginis can be done at home, the speaker says there is no difficulty in doing it, but it will be better if you do it in a Shiva temple. Doing it in the Shiva temple is more correct.
What should be done about a mannat that remains unfulfilled?
Whatever mannat of Chhinnamastika Mata remains outstanding, and whatever of Shiva ji remains outstanding, complete it, the speaker says. What the mannat is he cannot know — but as it is, complete it as soon as possible. Do not leave a mannat outstanding if the work has been completed.
What are the rules for a Paras shivling?
He says he has said many times in lives that the rule of the Paras shivling is such that the whole subject becomes different for a householder. Whoever you took the shivling from — do as they have told you the vidhi and rule.
Until what time is Shiva's abhishek proper?
Asked until what time it is proper to do Shiva ji's abhishek, the speaker says: the earlier in the morning you can do it, the more proper it is.
What did Bhagavan Shiva tell Bhagavati when giving her the knowledge of tantra?
The speaker refers to a clip shared in the Telegram group in which Bhagavan Shiva, giving the knowledge of tantra to Maa Bhagavati, says: accept me as guru — but as soon as you accept me as guru, our husband-and-wife relation will stand suspended. After that we will not remain husband and wife. Bhagavan Mahadev proceeds on this subject and accepts this condition.
What authority does Budh Dev hold over mantras?
He says Budh Dev has been given that capacity by Bhagavan Mahadev: the controlling shakti that lies within all mantras, the level, the energy and the whole capacity of drawing it, and the whole authority over it, has been given to Budh Dev, the Budh mahagraha.
Where does Tripur Bhairavi stand in the arghi of a shivling?
In the arghi in which we perform the pujan of Bhagavan Shiva, in which the shivling is established, the ten Mahavidyas are present around Shiva ji in the ten directions — and among them Bhagavati Tripur Bhairavi is manifest on the lower side of Bhagavan Shiva. She gives the base from there. The arghi you worship, essentially in the form of Bhagavati Parvati, is present among the ten Mahavidyas in the form of Bhagavati Tripur Bhairavi.
Can a kavach be recited in a Shivalaya on a Monday?
Asked about the path of a particular Shiva kavach in a Shivalaya on a Monday, the speaker answers simply: absolutely do it.
Does the Shiva stotra of Banasura need to be made siddh?
No, there is no need to make it siddh, the speaker says: you have only to recite the Shiva stotra of Banasura.
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.
Case: an old dilapidated Datta shrine under a banyan as the place of sadhana
The speaker says the sadhak sat at a place where worship connected with Bhagwan Datta had been done in the past: a very old, dilapidated spot, a temple only in name, where people came only around Shivratri and otherwise a single pujari did his own puja and slept after smoking ganja. When the sadhak arrived, the pujari said the puja was now his responsibility. There was a very old vigraha of Dattatreya, so worn it was hard to tell it was Datta's; the sadhak did its abhishek and puja every day, along with Bhagwan Shiva's — it was a shrine of the two — and did his japa there beneath a banyan tree.
Shiv Raksha Stotra tantra kaat: choosing the Shiv temple and the samagri to carry
Asked what this prayog needs, the speaker first names the place: a Shiv temple near home at least sava saal (a year and a quarter) old — meaning two Shivratri pujas have been completed there — with a pran-pratishthit Shivling, not one merely placed and worshipped, and where the Shiv parivar is seated. Women must not use a copper lota; women use brass, men may use copper, brass or bronze. Then the samagri to carry after the morning bath and home dhoop-deepak: a lota of water with a little Akshat and black Til (raw milk optional), two pieces of stone kapur broken from a lump (not synthetic tablets), four Laung kept separately, at least five small mustard-oil deepaks with doubled wicks, matches, dhoop, Bilva or kaner or any flower offered to Shiva, and for Bhog gur, batasha, cardamom seeds or raisins. Most important, he says, is a printout of the Shiv Raksha kavach (PDF linked in the description). Any clothing is fine.
Special case: doing the Shiv Raksha tantra kaat in the evening instead of the morning
The speaker says a Grihastha can live a normal life while doing this prayog; there is no Dosha in it. The work is to be done in the morning after bathing. If you cannot manage the morning and go in the evening, make sure the Shiv temple is not a South-Indian style temple, since those do not allow water to be offered in the evening; if it is a north-side temple where offering water in the evening is permitted, the work can be done in the evening too.
No day-count for the Shiv Raksha tantra kaat, and the fruit claimed for it
The speaker says not to count days — that 41 days are done, or three months — but simply to keep doing it. He says you will obtain the bhakti of Mahadeva, his grace and the grace of the whole Shiv parivar; not only will Abhichara and parkritya prayog be destroyed, but by Mahadev's grace you will have all-round development in every way.
What does Shani in the eleventh bhava give?
Since the eleventh is the bhava of labh, he says, they will give labh there too, very well — whatever your ambition and desire may be, with the capacity of the mantra. Take the example of doing japa of the mantras of Bhagavan Shiva with Shani Deva present in the eleventh: then Shiva's mantras become so strengthening for you that whatever sankalp you make and whatever special anushthan or prayoga you perform, the effect will come to you very quickly.
Can an old brass shivling be replaced with a Narmadeshwar?
King Phoenix ji writes that for eight years he has been worshipping a brass shivling joined to an arghi. If you wish to do their visarjan and bring Narmadeshwar ji, then by all means bring them, the speaker answers. Do a special pujan of Narmadeshwar ji. If their visarjan is to be done, then do their seva-puja, and then do the visarjan with mewa and mishtan, at a good place.
Which mala thread may be used for which deity?
If the Jagadamba Charan Ragi mala is in a yellow thread, then japa of Bhagavan Shiva, Hanuman ji and Ganapati ji can be done with it, he says. If it is in red, then japa of any form of the Devi can be done. If it is to be done only for Bhagavati Pitambara, then it should be the yellow one.
Which direction and place should be chosen for the anushthan?
Of direction, any one of east, north or west may be kept, leaving out only the south. If there is a pujan place in the house it is excellent and you may do it there. If you can do it in a Shiva temple through the whole of Sawan, that will be many times more beneficial.
What closes the daily sequence after the havan?
After this comes the Rudrashtakam, which should be done by singing it — singing is best. So sing the Rudrashtakam, and then there is the kshama prarthana to Bhagavan Shiva, and then the aarti and so on. After the aarti there is again the kshama prarthana. All these things you can do. Take benefit of this whole subject connected with Bhagavan Shiva and Shravan, he says — everyone.
Birth in a tirtha kshetra with no Shiva pujan is worse fortune than remembrance in a mlechchha region
There are people in the world so unfortunate that their birth takes place in a tirtha kshetra and even so they stay averse to Shiva pujan — they are maha-durbhagyashali, he says. Fortunate is the person who is in a mlechchha region and even there does the remembrance and pujan of Shiva ji: because by mere remembrance Bhagavan Shiva certainly arrives there — where is he not — and his presence and his energy become present there, in accordance with the environment and circumstance of that place.
Is abhishek compulsory even for those doing nothing else?
Only the abhishek of Bhagavan Shiva is compulsory, he says: do anything else or nothing, the abhishek of Bhagavan Shiva must certainly be done through the whole of Shravan, and at least one Bilva patra must certainly be offered to him, whether anything else happens or not. Everyone should do it at home or do it in a temple. And do not raise the question that there is no shivling and whether it can be done on a photo — abhishek does not take place on a photo; if there is no shivling at home, do it in a temple.
What must never be left off the shivling?
Do his shringar, make the Tripundra on him, he says. And never keep his forehead empty: a mukut should certainly remain upon the shivling of Bhagavan Shiva. If you cannot give one of silver or gold, then certainly keep a mukut even of the artificial kind; and if not that, then at least keep unbroken rice. As your capacity is, so.
What is a mahapurashcharan by shastra pramana, and how is it completed?
And how far do we have to go? Up to twenty-five, he says. By shastra pramana, the mahapurashcharan of a mahapurashcharan stands at 25 lakh. So you did fifteen here; then, when time is found, the month of Margashirsha Maas will come, in which Bhagavan Shiva again has a very special importance, because in it he manifested for the first time in sakar form. If in that you ram in ten lakh more, then this year your mool 25 lakh is fully complete.
What does the Shiv Mahapuran say of Shiva, Vishnu and Brahma's ranks?
Bhagavan Vishnu is the rajkumar, he says, and this has been discussed in the Shiv Puran — listen to the playlist that is up. The subject occurs in the very prasang of Shankhachuda. Brahma ji says: O Mahadev, you are the king; Bhagavan Narayan is your yuvraj; and I am your purohit. So never insult them and never keep their heads empty.
What is added when the wrath of the pitrs is great?
If the kop of the pitrs is very great, he says, then the chaukhat pujan of Bhagavan Shiva will certainly happen; and along with it, after the abhishek and the rest of Bhagavan Shiva, do a beautiful shringar of Vasuki ji who lies coiled about his neck, and apply itra and so forth to him as well.
Shiva stands as guru, object of devotion or father to all nine grahas
To Kunal ji, who comments asking how he will not accept it, he says: then accept it — do Panchakshari, brother. The nine grahas are bad? The nine grahas will become pleased. Bhagavan Shiva is the guru of some among the nine grahas; someone is his devotee, someone is his son. So without anxiety bring the Panchakshari down into your life, and much will be obtained.
Why will Shiva reveal one's kula devi-devata?
He who can grant the entire knowledge of the world through these mantras — will he not tell you who your kula devi-devatas are? he asks. You have not gone to do some work of adharma, that he should not tell you. He will make your medha buddhi such that you will come to know who the kula devi-devatas are and what the subject is; he will cause much knowledge to be had. And asked whether the morning japa may be in a temple and the evening at home, he says it may.
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: reciting Shiva Tandava or Durga Saptashati causes fights at home
The speaker mocks the claim that Durga Saptashati paath will start quarrels, or that reciting Shiva Tandava will make Shiva do tandava in your house. Quarrels come from doing the paath without sense or doing it wrongly, not from the paath. The Shiv Tandava's own Phalashruti says that whoever recites it at sandhya keeps Lakshmi for a long age and gains wealth, grain, chariots and prosperity; the Bhairav tandava line "bhaja bhaja bhutesham… kashta hare" says his form removes every hardship. Whose head does he do tandava on? On your troubles and your enemies. Use your own intelligence and read what the stuti says.
Ghee lamps and Yogini offerings after the garland, counted by deity
After the garland is put on, the speaker says at least 13 ghee lamps are lit there, with one red flower and some sweet on a betel leaf in front of each, and the deity's Yoginis are prayed to for removal of the dosh — 13 yoginis for Kali. The number of offering places changes with the deity: 9 for Durga, 12 for Shiva, 4 for Ganesha, 11 for Hanuman, 8 for Baglamukhi, 9 for the Matangi form, 8 for Bhairava. If one does not want to go by the count, at least 11 offerings and 11 lamps are lit in the temple that day.
Tithi for the first forgiveness puja, by deity, and the month of daily japa that follows
The speaker says the first forgiveness puja at the temple is done on the deity's own Tithi: Purnima for Hanuman, Pradosh, Trayodashi or Panchami for Shiva, Shukla Paksha Ashtami for Baglamukhi, Ashtami or Navami for Durga, and likewise for other deities. From that day until the same tithi comes again next month — Amavasya to amavasya for Kali — one lights a lamp at home every day and recites the same kshama mantra 108 times.
Daily milk abhishek of Shiva during the remedy month
Along with the daily lamp and japa, the speaker says one more thing is needed: from the same Tithi, go to a Shiva temple every day and do abhisheka with milk — even a small brass vessel filled with milk and mishri is enough — with the Sankalpa "O Shiva, O Mahadeva, I do this milk abhishek for the removal of the dosh; please be pleased and remove it." Done this way, he says, one is soon freed from this Shraap and dosh. He adds that other vidhans exist beyond this, but it would not be proper to tell them to a new sadhak who is still caught up in experiences.
Rudrashtakam for Mahadev and the kshama verse for any Devi form
Asked what to do when the dosh is with Mahadeva rather than Bhagwati, the speaker says the Rudrashtakam should be recited every day, at least 27 times. For any form of Bhagwati, the remedy is done with the "Kshama-Rupena Samsthita" verse.
Mallikarjuna Jyotirlinga: origin in Shiva and Parvati's grief and the remedy for couples who keep losing sons
The speaker says Parvati, pained by separation from Skanda, asked Shiva to go to him too, and the two went to Krauncha mountain as a single form and were established there as the Mallikarjuna Jyotirlinga — second in the order of jyotirlingas after Somnath. Because it manifested out of separation from a son and excessive love for him, anyone suffering putra viyoga — not only a son leaving home, but couples whose children die in the womb or after birth, or where daughters survive and sons die — should take refuge in it; he names Ghrishneshwar alongside it. Such repeated loss of sons is some kind of Shraap; his remedy is that in whatever Rudrabhishek one gets done, the Sankalpa should be made "for the pleasure of Bhagavan Mallikarjuna Mahajyotirlinga", and then Mallikarjuna certainly removes the separation. Shiva and Parvati are ever present there and devotees still receive darshan.
Was Ganesh born only once?
No. By the distinction of Kalpas, Ganesh's birth is said to have been even before Brahma's. In an earlier Kalpa his head fell away at the mere glance of Shanishchara and an elephant's head was joined on; the account being told here is the Shvet Kalpa, where Shankar himself severs it.
Why did Parvati want a Gana of her own?
Because although the countless Ganas under Shiva's command did obey her orders, not one was independently hers. Nandi, Bhringi and the many Pramath Ganas all carry out Shankar's orders and stand at the door — but they are not our Ganas, she says, and our mind does not meet with theirs.
Shiva entered while Parvati bathed, scolding Nandi at the door — the incident that fixed her resolve to make a doorkeeper of her own
Shiva entered the house while Bhagavati was bathing — scolding Nandi, who was seated at the door, and going in. She felt this was not proper, and resolved that there should be a servant who was excellent and fit, and who would not be moved from his place without her order.
Shiva came to the door for the sake of Lila, was barred, and was struck twice with the staff
Ganesh would not let him in — the mother is bathing, without her order you cannot go inside, go away from here. Told "I am Shiva and no other", he struck him with the staff; told again that this is my own house, he grew angry and struck a second time.
Shiva's Ganas first tried to reason with the boy at the door, asking who he was, and then turned to threats
They tried to explain first — who are you, where have you come from, what do you want to do, go far from here if you wish to live. Shiva, who knows everything but is performing this Lila in the manner of the world, had positioned himself outside the house and sent them.
The Ganas said he was spared only because he too was a Gana, and the threat of death did not move him from the door
They said they were Shiva's foremost Ganas and the doorkeepers there, ordering him away by Shiva's command; that he too is a Gana and so is spared — had he not been one, he would already have been killed. He did not stir from the spot, and they went back to complain.
Shiva lets his own Ganas fight and lose to break the pride of service — "we have done crores of japa, so many anushthans"
To break the ego of service. If someone serving Bhagavati or Shiva or any Mahashakti comes to take pride in it — we have done crores of japa, we have done so many Anushthans, these Siddhis have come to us — the Lord performs a Lila of this kind to break that ego.
Ganpati chased and thrashed the Ganas with Bhagavati's own given staff, whose blow none could bear
They came back to threaten him again and he lost his temper. Ganpati took up the staff and chased and beat them. It was Bhagavati's own given Shakti — who could bear its blow? Well thrashed, they went back to Shiva.
The beaten Ganas pleaded that they had only been protecting maryada, and Shiva called them cowards
That they were only protecting Maryada — they had merely been threatening him and had not wished to beat him, and yet he said such a thing. Shiva, standing a Kos away holding the Trishul, tells them they are cowards, heroes only in name, and orders them back to strike him whoever he may be.
Shiva would not show meekness, lest the world say Shiva is always under a woman's control — a household quarrel played out
Because, he says, if meekness were shown then a blameworthy fame would spread in the world that Shiva always remains under the control of a woman. His Ganas are pure; the policy that is best is to deal with each as he deals with you — and what valour can a single boy show?
Shiva finally orders the fight — a wife should not be stubborn before her husband, and what is destined will be
That they are all his Ganas and exceedingly skilled in battle, and by abandoning the fight would come to littleness; that a wife should not be stubborn before her husband and Parvati will certainly obtain the fruit of that stubbornness; and so — fight, and what is destined will be.
Shiva laughed at his own wounded Ganas as they came in slowly, and told Brahma of the boy's might
Meanwhile Narad arrived with Vishnu, Indra and all the Devas, who asked Shiva which Lila he had begun. Seeing the wounded Ganas coming in slowly, Shankar laughed and told Brahma of the mighty boy at his door who had felled his attendants and defeated his Ganas by force.
An outcry rose in the three worlds, people doubting how the universe could be destroyed before Brahma's lifespan ended
An outcry rose in the moving and unmoving three worlds. People fell into doubt and said in astonishment that Brahma's lifespan is not yet ended, so how is this universe being destroyed — surely such an untimely condition is arising by Shiva's will.
Why should Shiva's Panchakshari mantra be paired with Parvati's Saptakshari mantra?
Because we are in the Pravritti path rather than the Nivritti path and carry desires — so alongside the male power we should also serve the female. Both mantras can be done by anyone; take them again from the Guru when Bhagavati's grace brings one. The Panchakshari alone is all-capable.
Narad told Shiva the Mahalila had removed the pride of his Ganas and of the Devas alike, and asked him to end it
That by performing a Mahalila Shiva had removed the pride of his Ganas — and by giving this boy strength had destroyed the pride of the Devas too. Now, Narad says, do not continue the Lila; honour and protect the Ganas and the Devas, do not indulge him further, and kill Ganesh.
Ganesh struck down the Trishul with the staff Parvati had given and brought the Pinaka to the ground as well
He struck the hand holding the Trishul with the staff Parvati had given, and the Trishul fell. Shiva took up the bow Pinaka; Ganeshwar threw the Parigha and brought that to the ground too. Shiva being present in his Panchanan form, Ganesh struck and wounded all five hands of one side.
Vishnu was felled by the staff, and Shiva, enraged, severed Ganesh's head from the trunk
The son of Shakti struck Vishnu again with the staff; being Bhagavati's given power, Vishnu could not bear it and fell to the earth, rising at once to fight again. At that Shiva, exceedingly angered, appeared before him and severed Ganpati's head from the trunk.
Why did Shiva sever his son Ganesh's head?
To honour a curse. Mali and Sumali, two Rakshasa devotees of Shiva, had the boon that he would come and protect them; when Sur Narayan fought them, Shiva struck him with the Trishul and he died. His father Kashyap Rishi cursed Shiva that he too would one day kill his own son himself.
How was Ganesh's elephant head obtained, and how was he brought back to life?
Shiva told the Devas to go to the northern direction and join to the trunk the head of whatever they met first. In the Shiv Mahapuran what they found was a one-tusked elephant. Shiva then consecrated water by his Vedic mantras and sprinkled it, and at that touch alone he became alive.
Shiva, Vishnu and Brahma each worshipped Ganesh, all called him Sarvadhyaksha, and Shiva gave his boons — Ganadhyaksha, and the foremost name in destroying obstacles
It is written plainly that worship without his worship is not even accepted. Shiva then worshipped Ganesh himself, then Vishnu, then Brahma, and all called him Sarvadhyaksha. Shiva's boons: that when he is content the world is content; that the son of Shakti should always be happy; that his name will be foremost in destroying obstacles; and that from today he is the president of all Shiva's Ganas.
The Ganesh Akhyan closes with celebration: Dundubhis, dancing Apsaras, a rain of flowers, and the whole world made happy at his establishment
The Devas sounded the Dundubhis, the Apsaras danced, the Gandharvas sang and flowers rained from the sky. At Ganapati's establishment the whole world became happy, a great festival began, and all sorrow and hardship was destroyed.
Ardra-nakshatra Shiva abhishek water on the chaukhat for a house under abhichaar
The third prayog, the speaker says, is for a house with severe abhichaar trouble — something enters at night, presses the throat, creates havoc, and no one can sleep. Find an old Shiva temple, at least 12 years old and ideally 50 to 100 years old. Whenever Ardra nakshatra falls, in either paksha, go there with pure Gangajal, do abhishek of Bhagavan Shiva, and take water from beside the arghi. Sprinkle that water through the whole house, and keep it so that every day, after scenting the chaukhat as before, the same water is applied over the entire chaukhat — top, bottom and all sides.
From Shadakshari to Dashakshari the letters and their deities shift place inside the yantra
In Shadakshari, that is japa with the pranava, the form of the yantra stays the same, but the place of the mantra's letters within the yantra, and the place of the deity connected with each letter, changes. Going on to Saptakshari, Ashtakshari, Navakshar, Dashakshari and mantras such as Om Bhagavate Rudraya, the form of the yantra also gradually changes and so does the place of the deities.
The brihad pujan of a yantra — shatarchan or sahasrarchan, with the Shiva mala mantra recited over each bel-patra
That much is the ordinary pujan of a yantra. If you have more time and wish to do a brihad pujan, do shatarchan or sahasrarchan. For Bhagwan Shiva, recite the Panchakshari daily, or recite the Bhagwan's ashtottara satnaam, and most divine of all, recite Bhagwan Shiva's mala mantra and offer with it. If, say, you got five bel-patras, take one bel-patra in the hand, recite the whole Shiva mala mantra, and offer it on the yantra.
The Devi Suktam is recited at the abhishek of Bhagavati's yantra, and serves on any yantra at all
If it is Bhagavati's yantra, the abhishek will be done in just the same way; at the time of abhishek recite the Devi Suktam. And if, after the abhishek of Bhagwan Shiva's yantra, you recite the Devi Suktam and offer a bel-patra on it, that is very good. The daily recitation of the Devi Suktam serves on any yantra at all, he says — whether Bhagavati's, Bhagwan Shiva's or Bhagwan Datt's — because shakti is seated in all of them.
The baba forbidding Shiva at home wears a Shiva ring on his own finger
He points out that the baba saying this is himself wearing a ring of Shiva ji on his finger — so what, he asks, does he do on entering his house: cut off his finger and leave it outside, and stick it back with glue when he returns, since a Shivling is entering the house on his ring?
What should be done if an offence has been committed?
In such a state, he says, first of all there will be Shiva ji's pujan. The kavach and the rest will be given a fresh abhishek. Do at least five malas or eleven malas of the kshama mantra, and go on doing that japa for eleven days or twenty-one days, until there is peace of mind. Sins are quelled a great deal by havan and the like, so the more you practise as the Agam-ukta vidhan prescribes — and if there is havan, that is very good — the sooner you will be freed of that sin and dosha.
Why is the island called Bhasmakut parvat?
The island seen in front is Bhasmakut parvat, upon which Umananda Bhairav ji is present. Its name is Bhasmakut because it was here that Kamadev was reduced to ashes by Bhagavan Shiva through the fire of his third eye, and here too that life was granted to him again on Bhagavati Rati's prayer. Upon this same mountain, the chief Bhairav of Kamrup Kamakhya Jagadamba, Umananda ji, remains eternally present.
Nilachal and Bhasmanchal are for Shiva, Brahma and Bhagavati, and the summit opens at Bhagavati's eastern entrance gate
The mountains such as Nilachal and Bhasmanchal are for the sake of Bhagavan Shiva, Bhagavan Brahma and Bhagavati — those three chief forms. Reaching the summit of Nilachal, one arrives at Bhagavati's chief entrance gate, the one on the eastern side, and it is from there that one enters within.
What must be done at Saubhagya Kund before darshan?
Certainly bathe. Before darshan one should bathe here, and Kamleshwar Mahadev is present there and should be given darshan. The kund seen on the other side of the enclosure is held to be for the devatas — in today's time not so many people accept it, but you will find the description particularly in the granths. Where Bhagavan Vinayak is present at the kund, you must perform his seva and puja after bathing, and take the command there, that the kripa of all the devi-devatas present at Saubhagya Kund be obtained; after that go for the darshan of Bhagavati.
Kameshwar Shiva guards the mandap of the garbhagriha, and the mahish heads from bali kept there must never be met with revulsion
On entering the garbhagriha there is the utsav vigraha of Kameshwar Shiva and Bhagavati Kameshwari; that is the exit path, from which one exits after darshan. Of the chief garbhagriha, when you enter within, the mandap that stands there has as its guardian Kameshwar Shiva himself. You will find the heads of the buffaloes offered in bali kept there — and never, even by mistake, feel revulsion at any of them.
May a woman touch a Shivling?
The right to touch a Shivling belongs to everyone — woman or man, of any Varna. Bhagavan Shiva has nowhere forbidden it. There is no restriction on touch, and whoever said so has wrong information.
What accompanies a high yakshini sadhana besides the yakshini herself?
A great many things go with such a high-grade sadhana, he says. The sadhak will have done the sadhana of Yaksharaj; sadhana has to be done alongside with Krodh Bhairav, and the guru will have had that done; and along with it there are two or three chief sadhanas connected with Bhagavan Shiva.
How did Bhairav first appear, and did he need a guru?
He has placed this subject before and states it again: there is a difference according to kalpa, and there are a great many Bhairavs — there is not one Bhairav. But by one pauranik katha, when Bhairav appeared he appeared from the body of Mahadev, and when he cut the fifth head of Brahma ji with his nail, Bhairav ji had no need of any guru, nor did he have to perform any tapasya to become perfected. He was Parabrahma Parameshwar himself, the very swarup of Shiva. He appeared manifest, and along with appearing he completed his work.
Does everyone who has darshan of Shiva see the same form?
Asked whether those who have had darshan of Shiva ji see him the same way or in some other form, and whether it depends on our mind, he answers first that in the Vedic form, in the present time, those who have had pratyakshikaran have been high-grade sadhaks and mahatmas. And those who do get darshan very rarely make it publicly known, because after receiving darshan so much capacity does not remain in the buddhi that a person should tell these things to people; and it is in no way a thing for show, and those who make a show of it will not get such darshan at all. So the Vedic form is very rare — or one may say it is simply secret.
What is the story of Ashok Sundari and her husband?
Ashok Sundari, about whom this matter came, he says: when Bhagavati asked for her from the Kalpavriksha, her name was set as Ashok Sundari precisely because she had removed the shok of Bhagavati. And the one who was the husband of that same Ashok Sundari was cursed by Agastya Rishi and made into an ajgar. Even today there is a place in Indonesia or Cambodia where this is spoken of.
How is abhichaar fought with Rudragana sadhana?
Asked how to fight abhichaar by Rudragana sadhana, he answers: when, taking a sankalp, you have done the Rudragana sadhana more than three times, then if you take a sankalp and do the daily paath near Shiva ji, you obtain mukti from abhichaar. In the sankalp, he says, it will have to be taken as: for the purpose of freedom from abhichaar.
Who belongs in the complete Shiva parivar for worship?
Asked whether, apart from Bhagavan Shiva, Mata Parvati, Shri Ganesh and Bhagavan Kartikeya, Nandi and anyone else come in the complete Shiva parivar who should be worshipped alongside, he answers: no, this much is enough. This much should ordinarily all be there — Bhagavan Ganpati, Bhagavan Kartikeya, Ma Parvati and Bhagavan Bholenath, along with Nandi ji. Apart from this, if you go further, then there is Kartikeya ji's mayur, Shri Ganesh ji's mushak and Bhagavati's simha.
How often should Rudrabhishek be done for naag dosha?
If it is possible, he says, have a Rudrabhishek done once in every three months; and if you are financially capable, then have a Rudrabhishek done every month. Within a year, he says, these doshas will be entirely finished.
The asuras took boons from Brahma, Shiva, Vishnu and Bhagavati, then seized the yajna share
He asks where the asuras and rakshasas got their samarthya: they took boons from Brahma, from Shiva, from Vishnu, from Bhagavati — and then in their raksha samskriti and their own kula did they have anyone else worshipped, or only themselves? He points to the yajna anushthans of the rishis, whose share they began to take themselves, removing the devas and seizing the share of the ten Digpalas.
The claim that Daksha's curse bars Shiva from being kept at home is rejected outright
He describes a baba at Har ki Pauri, whose video he says he shared, repeating that Daksha Prajapati had cursed Shiva that his worship would not take place in anyone's house, that for this reason he is worshipped only in the shamshaan, that Shiva ji is a dweller of the shamshaan, and that one should therefore not worship him at home or give him a place. He calls this the head that will have Shiva ji turned out of your house.
Can a curse touch Shiva, Vishnu or Bhagavati at all?
No. He says Bhagavan Shiva himself states that he has no concern with curse or boon and that no curse can attach to him; no curse can attach to Bhagavan Shri Hari Narayana, and no curse can attach to Bhagavati. They accept and take one on merely for the sake of leela.
The curses of crores of births burn to ash at his mere remembrance, so no curse can attach
Because, he says, the curses of many crores of births are burnt to ash in a moment by the mere remembrance of his name — can any curse attach to him? Curses run by his mere remembrance and boons bear fruit by his mere remembrance; and yet people have had him cursed, saying the curse landed and therefore his worship will not take place.
What is the correct order of guru pujan, Ganpati, Kaal Bhairav, kuldevi, Hanuman and Shiv?
First guru pujan, then Ganpati pujan, then the pujan of Bhairav ji, then the pujan of Hanuman ji, then the pujan of Lakshmi Narayan, then the pujan of Bhagavati, and then at last the pujan of Shiv ji.
On which tithis is the Gita paath of Bhagavan Shiva done?
If you have to do the Gita paath of Bhagavan Shiva, he says, then do it on Panchami, do it on Trayodashi, do it on Dwadashi, do it on Chaturdashi, do it on Amavasya or Purnima. Choose one tithi and begin doing it.
At a new Shiva temple, ghee was poured over the Shivling while Jaunpur was being discussed
He describes going to a newly built temple to perform a good shringar for Baba, and finding women already there: where had you gone, oh I was in the village at Jaunpur, when did you come, I came just now — all this while Shiva ji is being bathed and a full anointing with ghee is being done. Shiva ji, he says, is listening to the story of Jaunpur; my wife is pregnant, and so on.
Basaha Baba is Nandi Baba, and when he was called out everyone in the temple lost their place
A baba ji arrived, he says, perhaps a shopkeeper of some shop, and started off first of all with Jai Basaha Baba, Jai Basaha Baba. Basaha Baba, he explains, is what Nandi Baba is called; basaha means the bull. So he first propitiated Nandi Baba as Basaha Baba — and hearing his mantra, everyone sitting there forgot everything.
Bhagavati Sati took the form of Sita to test Shri Ram, and Shiva renounced her for it
Had you heard the Puranas, he says, you would know why Bhagavan Shiva renounced Sita — that is, Bhagavati Sati, not Parvati ji — when she assumed the form of Bhagavati Sita and went before Ram ji to test him. He notes this whole subject is according to kalpa bheda, but that at least this much must be known: because she took on the form of Bhagavati Sita, Bhagavan Shiva renounced her, saying that you had gone into the form of the Mother alone.
Then those who say so should carry a pig on the head as Shiva carries Ganga in his jata
If that is so, he says, then by his reckoning all those who have made such statements should go about carrying a pig in their hands, since it has been compared with Ganga — and should say, we are going about carrying Ganga. Ganga is in Shiva ji's jata; let the baba ji too put a pig on his head and say there is Ganga in our jata as well, since it is Ganga in person, when you are making the comparison.
May I recite the fifth adhyaya of the Rudri in the evening?
Asked whether the fifth adhyaya of the Rudri may be recited in the evening to increase tapobal, like the Namah mantra, the speaker says that if you wear the yajnopavit you certainly may.
In what order is pujan done before worshipping a Shivling?
The speaker says that generally, before the pujan of Bhagavan Shiva, offer arghya in the name of Kirtimukh and offer akshat and the rest; after that the pujan of Nandishwar, then the pujan of the Bhagavan's astra the trishul, then on the Bhagavan's arghi the pujan of Ganpati, Kartikeya, Bhagavati Ashok Sundari and Bhagavati Parvati; then the pujan of all the devatas at the outflow path of the arghi; then the pujan of Vasuki Nag; and thereafter the pujan of the Shivling.
Which Shiv Sahasranama should be recited?
The speaker says you may do whichever Shiv Sahasranama you wish. In the Shiv Mahapuran discussion the subject of many Shiv Sahasranamas came up. But the stuti by the thousand names of Bhagavan Shiva that was made by Bhagavan Shri Hari Narayana — if you do that one, it is greatly divine, because in it the Bhagavan obtained a great deal. Bhagavan Shri Hari Narayana is the greatest bhakta of Bhagavan Shiva; do the Shiv Sahasranama stuti made by him.
Why should one be siddhantavadi and not vyaktivadi about teachers?
This is why we say again and again, the speaker states: be siddhantavadi, not vyaktivadi — so that when you come to know something good or bad about that person, you still do not compromise with the siddhant, and do not abandon what you have been doing until now. He gives an example: almost the whole public of India was at one time following Premanand ji Maharaj very well, and he too found it very good — up to the day he did not speak crooked things about Bhagavati and about Bhagavan Shiva. On the day he spoke that subject, however many times he afterwards polished it over, saying no, it was like this, saying all of that — whatever you may say afterwards, in the arrogance in which he spoke that subject at that time, from that moment the curtain of surrender lifted, that yes, he is naishthik, he is such and such; and it did not go back up again. It may go up for other people, but the learned persons of this field who had given him a respect will not be able to bring it back.
The Mundi who went to lead the people of Tripura off the path was no ordinary person, and Narad was his first disciple
Understand it this way, the speaker says — this is why we say do swadhyaya. When Bhagavan Shiva had to destroy Tripura, study once how he made the whole planning of the Tripura nash, and you will come to know. The one who went there in the form of a Mundi to lead them off the path was no ordinary person: whose avatar is the Mundi? Bhagavan Shri Narayana himself became that Mundi and went. He himself got his hair shaved and reached there; and when he reached and nobody at all was listening to him, who became his first disciple? Narad ji himself went and became one. Whose first diksha happened? Narad ji's, in the Mundi. And all the rakshasas of Tripura would be initiated by these and would get themselves slain — the minister will destroy them; will the devatas come in person?
Can a Shivalaya be built on the second floor of a house?
If you are speaking of a special, complete Shivalaya of a temple, then it cannot be built, the speaker says — have a Shiv mandir built only according to the full vidhi niyam of a Shiv mandir. Generally, if you keep a sphatik Shivling and the like at home and do pujan, you will get the complete fruit; if you do the pujan of Narmadeshwar ji, you will get it too. But wanting to make a Shivalaya on the dev floor of the house, as much of this is happening nowadays — making a mandir at home — is not proper, because a mandir has its own vastu shastra. When a Shiv mandir is installed, the ground below it becomes the condition of patal; your entire ground below becomes the place of those ganas who dwell in it, and that will be a difficulty.
Can Shaligram ji be placed upon a Shivling for abhishek?
From where do all these subjects arise, the speaker asks — what kind of question is this? Who said that Shaligram ji should be placed upon Shiva ji and abhishek done? Study the Shiv Mahapuran: what have Bhagavan Shri Hari Narayana and Bhagavan Shri Brahma ji said about Bhagavan Shiva? They call Bhagavan Shiva king, that you are Rajadhiraj — on which account Bhagavan Shiva is never kept without a crown. And upon that Bhagavan Shiva you are saying Shaligram ji should be placed. He says this is where he has to open his mouth about the Vaishnavas though he does not wish to speak, because many people's emotions get hurt and then they begin to hammer in nails that you have malice toward the Vaishnavas — in which case say so first, and then we will not listen to you.
Jagannath ji lets go a false oath taken on himself at Puri, but a false oath taken on Bhagavan Shiva is not let go
The speaker says a param Vaishnav ji himself was saying this subject: that at Jagannath Puri the sevaks, pujaris and bhaktas of Jagannath ji will take a false oath on Jagannath ji to earn two or four paise, and Jagannath ji does not become angry with him for it — he says all right, no difficulty, on my account two paise are going into a Brahmin's stomach, food is going in, no difficulty. But on that very subject the same param Vaishnav ji says that if some Brahmin even by mistake takes a false oath on Bhagavan Shiva, takes a false vow, then Bhagavan Jagannath does not let him go: in his words, the Sudarshan chakra is set running and cuts him down, chasing him.
How does placing Shaligram upon Shiva violate the relation of Shiva, Narayana and Brahma?
Upon him you are saying that Shaligram ji should also be seated, who is the yuvraj, the speaker says — the one who himself says, I am the yuvraj, you are the raja, and Brahma ji is your purohit, your minister. Does a yuvraj ever sit above the raja? Shaligram ji is not a child. Where do you people undertake projects of this kind in order to take on sin? Kindly do not make a display of your unintelligence and inertness in the name of bhav; do not be inert. He tells the questioner directly that he is not saying this to him — we know this is not your subject, do not take it upon yourself; we are only firing the machine gun resting it on your shoulder.
Should rudrabhishek and Shaligram pujan be done each within its own discipline?
Doing rudrabhishek and all these subjects: let the seva, puja and abhishek of Bhagavan Shiva be within his own niti niyam, in that discipline, and let the pujan that is to be done of Bhagavan Shaligram ji be within his discipline, the speaker says. Take the charnamrit in that manner. Do not take charnamrit having seated him on his crown.
Doing rudrabhishek with the feet placed upon Bhagavan Shiva is neither arrogance nor foolishness but atmavimugdhata
The video of doing rudrabhishek with the feet placed upon Bhagavan Shiva went viral, the speaker recalls; that video will still exist. That one cannot even be called arrogance, he says, nor can it be called foolishness — it is called atmavimugdhata. When people become self-enchanted, so extremely self-obsessed, they do not even understand that they have become that very Bhagavan; they then call themselves God. They compose their own puja, their own stuti, their own stotra. That is the state that then occurs. After that, these people will consider Vishnu ji as nothing either — and will Vishnu ji leave them if he hears such a thing? He will strike them with the Kaumodaki gada if anyone does such a thing.
In which direction should one face while offering water to Narmadeshwar?
Offer it from any direction, brother, they are all excellent, the speaker says. If you go into the niyam, then one should not offer water or do puja from the north side, the side toward which the arghya runs. The southern direction is the most excellent of all — that is, in the direction exactly opposite to the arghya. But at home this is not possible for everyone, at least because offering the arghya to the north means the whole arrangement of keeping Narmadeshwar ji will be toward the north, and then your house walls are on the south side, so how will you do their abhishek from there. In a temple, however, since it stays open on all four sides, if you do the abhishek there facing the southern direction, from the southern direction, then it is the most excellent of all.
What should be done when the mind is very unsteady?
Chandra Mama has got somewhere or other out of place, brother, if the mind is becoming very unsteady, the speaker says. See where Chandra Mama is in gochar. Please him. Although by giving arghya to Chandrama — the Krishna Paksha is running, so he will not even be visible now. The darshan of Chandra Deva stays constantly upon the head of Bhagavan Shiva ji, so do the abhishek of Shiva ji with milk.
Which mala to bring for the eclipse guru sadhana
The speaker says to bring any one Mala out of four kinds, Rudraksha, black Hakik, yellow hakik or Sphatik; only one is needed, and it is the most important thing, since it is the mala one will finally wear. The choice follows the form accepted as guru: rudraksha, or black hakik, if Bhagwan Shiva is accepted as guru; sphatik if Ma Jagadamba; yellow hakik if Bhagwan Narayan. The mala is to be pran-pratishthit on some special auspicious day before the Grahan kaal; he says he will give a short, simple sattvik Prana Pratishtha vidhi in a separate video.
Accepting Brahma, Vishnu, Shiva or Jagdamba as guru when there is no guru
Citing the verse "Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah, Gurur sakshat Parabrahma", the speaker says the Guru is Brahma, the guru is Vishnu, the guru is Shiva himself, and the Parabrahma is the guru in person. So those who have no guru should understand that Brahma ji is the guru, Vishnu ji is the guru, Bhagwan Shiva is the guru, Ma Jagadamba is the guru, that Parabrahma Bhagavati is the guru, and may accept them as guru. Our worthiness, he says, has nothing to do with it; no one can become worthy before them. When their kripa-drishti, wish and blessing are there and our Punya has strength, they themselves will give a physical guru of this world in their own form; until then one may accept them as guru and do one's sattvik sadhanas for home and family.
Who comes even before Batuk Bhairav?
Shri Ganesh. Bal Ganesh alone is that deva shakti whose head was pierced by the trishul of Bhagavan Shiva. Take it into tantra and there too it is Bhagavan Shri Bal Ganesh who carries out the representation of the oots, and so by the grace of Bal Ganpati the oots are pacified first of all.
Why did the devas take a female form on the Vindhya?
They have written that on coming to the Vindhya region it is held that, apart from Bhagavati, on the Vindhya region Bhagavati is regarded in the male form and everyone else in the female form. So however many gods and goddesses there were, however many devas, they too went having assumed their own female form, their shakti svarup. The speaker notes that the serial Vighnaharta Shri Ganesha also showed this — that when Bhagavan Shri Narayan, Mahadev and Vinayak all went for the slaying of Arunasura, all of them assumed the female form.
Can a yajnopavit offered on Shiva be worn afterwards?
Asked whether, having offered the yajnopavit on Shiv Baba, that yajnopavit can then be worn, he answers that a great many people do it. Asked again for an upaya for opening a sawari, he says he has told it above, and that if you wish to open it yourself, first say whose sawari is coming — only after that can anything further be told.
What are Shiv vaas and Agni vaas, and why are they looked at?
He tells Dheeraj Saxena ji that when particular anushthans have to be done, then Shiv vaas and Agni vaas are looked at. Shiv vaas means the situation of Shiva ji at that time — where he is, in which place he is dwelling; its reckoning is according to the tithi. He says he will make a separate video for both of these, do the reckoning and show it, so that it will be understood; though its result, the presence on that day, is given, so you can see it even without doing the reckoning. The reason for looking is that when there is a particular anushthan, Bhagavan should be present in that place, so that our desire in that anushthan may be fulfilled. For sanyasis there is no need of the preparation of looking at Shiv vaas and Agni vaas; it is those who are householders — because we perform the vidhi vidhans being filled with desires — for whom the need of looking at the vaas arises. Of Agni vaas: suppose the Agni vaas is in the earth and at that time we do havan, then it is held that through Agni devata the ahuti is reaching that shakti; and if the Agni vaas is not here but in the patal, then if we give an ahuti, from where would they obtain it — so it has been held.
As asuras grow powerful by Shiva's boon, every stambhani process carries this tattva whatever its root form
The speaker offers the analogy that asuras too become powerful by obtaining a boon from Bhagavan Shiva, and then attempt to attain Indratva or seize it. In exactly the same way, this tattva is present in every kind of stambhani and bandhan process, whether Bhagavati's root form there is one of the Dasha Mahavidyas or some other.
What should be offered to Bhagavan Shiva in the daily puja?
He answers that for Bhagavan Shiva, in the nitya puja, his jalabhishek and shringar are the most necessary. Abhishek is dear to him, so abhishek should be done daily. Beyond that, whatever you are able to offer, along with bilva patra.
What is the very first thing to do for bandhan vimochan?
Whenever such a matter arises — someone tells you, or you understand, that a bandhan process has been done and uchchatan is happening to you or to a family member — the first work to be done for bandhan vimochan, the speaker says, is that one should certainly take the sharanagati of Bhagavan Shiva. The one who is all-capable in freeing from every kind of shaap is Bhagavan Mahadeva Sadashiva. Then, in a Shiva temple, while performing abhishek with milk, with raw milk, do the japa of Panchakshari according to your own adhikara as you perform it — and from the very first day the heaviness in the body begins to lighten.
Why begin every undertaking with Shiva's abhishek?
Whenever you begin — whether you are working in the field of tantra or some calamity has come upon you and you are acting — certainly keep the abhishek of Bhagavan Shiva in it, the speaker says. Because in today's time it is not possible that you, entirely new, will do everything by the full vidhi vidhan; there will be a great many errors. Bhagavan Shiva will forgive all those errors in any case, and the process of vimochan that has to begin will begin from Shiva's nirmalya itself.
What puja improves the relationship between husband and wife?
For the husband-wife relationship to be good, the speaker says, do the pujan of Bhagavati, do the pujan of Shiva-Shakti, do the japa of Shambha Shiva — as much pujan of Bhagavati and Shiva ji as can be done.
Can the Gita's eleventh adhyaya be done for the pitr in a Shiva temple, and to whom is it offered?
Yes, the speaker says: the eleventh adhyaya of the Gita for the pitr can be done in a Shiva temple, and offered there. But if Narayana is present there, offering it to him is better; if not, offer it to Shiva ji — because in a former age the Srimad Bhagavad Gita was narrated by Bhagavan Shiva himself. Read the mahatmya and you will find it; so it can absolutely be offered to him too.
Pronunciation mistakes in Shiva Sahasranama: learn slowly
To a listener who has begun reading the Shiva Sahasranama at a temple and finds the Sanskrit hard, the speaker says mistakes in speaking are no problem — correct them gradually. Do not rush the paath in the beginning; read slowly, learn the pronunciation properly, and then do it.
Causeless sadness from an afflicted Moon and its remedy
Asked what to do when the mind never stays happy, the speaker says the causes are many, but the Moon is the karaka of the mind, and whenever the Moon is afflicted you stay sad without any reason — check whether the Moon sits in the 6th, 8th or 12th in transit, or there is a Moon-Ketu or Moon-Rahu yoga. The best remedy is upasana of Bhagavan Shiva by singing his Stuti: sung with bhava it removes the trouble at once, while a paath done in name only, without connecting to that cosmic energy, gives no benefit. The mind must be made strong and joined to that divine energy; once that succeeds, no yoga can make you unhappy.
Should a parad shivling be kept, and by whom?
The second matter is the parad shivling. That anyone in the present time is making and giving a hundred-percent parad shivling by accomplishing paras rasa is, he says, itself an astonishing subject. If it is an original parad shivling then it is fine. He says he cannot interfere much in this and does not wish to break your shraddha, but his statement is that at least those who are sadhaks, initiated sadhaks of that level who have a guru's adesh, should perform the sadhana of a parad shivling.
Where the difficulty is financial, the Shiva and Lakshmi vidhis already on the channel serve
He says that if your difficulty is financial, then on the channel many such vidhi vidhans connected with Bhagavan Shiva and with Bhagavati Lakshmi have been given, which you can do.
Abhishek of the shivling with honey, in a small quantity, is the simple Shravan remedy
Since Shravan is running, he gives one ordinary subject again: perform abhishek of Bhagavan Shiva's shivling, and especially do his abhishek with honey. Let it be with only a little honey, not so much that a whole bottle is needed, 250 grams daily — let the abhishek be of just one spoon, but let it happen.
108 unbroken rice grains coloured with chandan or kesar, and five bilva patra, follow the abhishek
He says: after performing the abhishek again with water and so on, take 108 unbroken rice grains and colour those grains well with the chandan or kesar that is available. If the archan will be with bilva patra then it is very good; but if bilva patra is not available in that quantity, at least offer five bilva patra to Shiva ji.
With which mantra should each rice grain be offered?
After that, he says, offer with the 108 names of Bhagavan Shiva, or with the authorised Panchakshari mantra — whether you are a woman or a man, whether you have the yajnopavita or not, according to the full vidhi he has spoken of many times. According to whichever mantra you are authorised for in the Panchakshari, take one rice grain at a time and begin offering it upon Bhagavan Shiva with the wish that we may obtain dhan and dhanya.
What should be recited at sandhya for a householder's prosperity?
He says: the stuti made by Vishnu ji of Shiva ji, by the thousand names — recite it at the time of sandhya. It is wonderful, he says, for the attainment of dhan and dhanya, for a householder's happiness.
Is the Dakshinamurti form the same as Shiva facing south?
On the jyotirlinga question he says that between the Dakshinamurti swaroop and Dakshinamurti in the sense of Bhagavan Shiva looking toward the southern direction there is at least some difference. And secondly, he says, he has nowhere read in an authentic, shastric way that that very form of Bhagavan Shiva is in the form of Dakshinamurti, if the jyotirlinga itself is meant.
What is neglected about Bhagavati Parvati?
Concerning Bhagavati's mool form, Bhagavati Parvati ji, he says, only a normal discussion of the katha kind takes place — one only hears this in kathas. There is no discussion at all of Maa's mool form, that she herself is the mool source of the ten Mahavidyas, that from her all shaktis will manifest, in fierce form. This, he says, you have to understand.
Which temple is right for the Kshetrapal at Haridwar?
A listener from Kankhal in Haridwar asks which temple would be right for the Kshetrapal, mentioning the Daksh temple and Bilveshwar Mahadev, where Mata Parvati did tapasya for three thousand years eating bel patra. He replies that he does not have special knowledge concerning Haridwar and so cannot say. For that place, he would only be able to tell you after doing a good svadhyaya of the Shakti Peeth of the Kankhal region and the whole subject; it would be more proper if you ask the people who live there.
A more special observance is being prepared for Ganapati and Shiva on the Monday Chaturthi
He says that for the Chaturthi and Monday falling together this time there will be a somewhat more special preparation from his side for Bhagavan Ganpati ji and Bhagavan Shiva ji, because after that only one more Monday will be obtained.
What is the upaya for obtaining a job?
Asked for an upaya for obtaining a job, he says the whole vidhan of the Ishan Shiv sadhana is there for obtaining a job. There is the one of Bhagavan Suryanarayan. And he says he will look further and put out more subjects connected with this.
Why does Indra go to Brahma, then Vishnu, then Shiva in the kathas?
He asks why, when calamity falls upon Devraj Indra, he goes to Brahma ji, even knowing that it was Brahma ji who gave the boon — why does he not go straight to Vishnu ji or directly to Shiva ji? Because a system has been made there. In every katha: they went to Brahma ji, they went to Vishnu ji, Vishnu ji said this will not happen here, come to Shiva ji, and then they reached there. And many times it has happened that they went to Shiva ji and Shiva ji went to Vishnu ji. Is there a lack of capacity in these three devatas?
What does the Trigun aarti show about the three devatas?
Since Shravan is running and you will be doing aarti daily, he points to the Trigun Swami ji ki aarti — jo koi nar gaave, Brahma Vishnu Sadashiv, the three assuming one form. No aarti of a trigun form exists in any panth or sampradaya, he says, but right now in Shravan every Shiva bhakta is performing it. So the three are one, between the separate pranava letters — the three are one. Capacity is within all of them, but they have made a boundary: this belongs to him, such a planning has been made, this leela is to be done by his hands.
Vishnu appeared between Shiva and Ravana to preserve niyati after the deed with Vedavati
He says a very good subject was shown in the matter of Ravana's vadh: when he did the wrong deed with Vedavati, at that very time Shiva ji rose up with the trishul to slay him, and his destruction could have happened in that very instant. But Vishnu ji himself manifested in person and protected him — Vishnu ji appeared between the two, between Ravana and Shiva ji, saying no, Mahadev, you cannot do this. Niyati has been fixed as to how his slaying will occur; if you slay him now, an imbalance will arise. He did not let it be done.
Why is Shiva given no importance in the present time?
He says that in this state of delusion about one's own aradhya, people today give Shiva ji no particular importance at all. One has to tell sadhaks that brother, Shiva ji himself is the originator of tantra — that it is he who speaks of tantra to Bhagavati Parvati. But who is asking after Parvati ji, who is asking after Shiva ji? They are asking after Bhairav ji.
May a man without a janeu utter the Tatpurusha and Sadyojata mantras?
Asked whether a man without a janeu utters the mantra of the Tatpurusha form and of Sadyojata ji, he says that in the nitya abhishek you may perform the abhishek of Bhagavan Shiva by all five mantras — there is no difficulty. But if you have to do japa of them independently, of all of them, and to perform the viniyoga and nyasa of each, then the subject is different.
Is there a difference in effect between the Shiv Raksha Stotra and the Amogh Shiv Kavach?
Asked how the Shiv Raksha Stotra anushthan is to be done and about the difference in effect from a certain Shiv Kavach, he says there will certainly be a difference in effect. The Shiv Raksha Stotra becomes a separate subject; and in the Amogh Shiv Kavach there is a great deal of subject matter, so the effects of the two are certainly separate.
From which vessel is the abhishek of each deity performed?
A listener says that Shiva ji is bathed with a gomukh shringi, the Devi with a yoni patra, Narayana with a shankha, and Lakshmi ji with a gajamukh shringi, and asks from which special vessel Devi Saraswati's is done. He answers that for all the forms of Bhagavati it is most excellent if you do it with a Shri-yukta shankha — a white one for Saraswati ji.
What if one cannot sit beside the Shivling for the path in Shravan?
He says that in Shravan, if it does not work out to sit beside the Shivling for the path, then you can sit beside Nandi ji, do the path and offer it to Nandi ji. Do the path to Nandi ji; for the samarpan, go to the Shivling. If you cannot go, then, offering it there, speak into Nandi ji's ear — closing one ear and speaking into the other — that my japa, please convey it to Prabhu ji. He will convey it, the speaker says.
Why is Shukracharya connected with Shiva and Parvati?
Recalling the Andhakasura katha they had done, he says that Bhagavan Shiva and Maa Parvati accepted Bhagavan Shukracharya as their son — as their auras putra; he came as an auras. So Bhagavan Shiva and Maa Parvati are his guru and guru maa, and along with that his father and mother also.
What Shiva puja follows from that connection for a Shukra remedy?
So if you perform their seva-puja, he says, then do Shiva ji's abhishek too, and applying sugar boora upon him, doing a good full lepan, then perform the abhishek with water. Very soon benefit will begin for you. And if you do puja at home and there is a sphatik shivling, then that is most excellent.
Can the sadhana of Hanuman ji and Shiva ji be done together?
Asked whether the sadhana of Hanuman ji and Shiva ji can be done together, he answers: why can it not be done — absolutely do it.
What is the alternative if there is no shivling?
Asked whether there is any alternative if there is no shivling, he says: absolutely there is an alternative — go to the market and bring one bought. For two or three hundred a fine Narmadeshwar ji shivling will be found; even a small one, it will be found.
What should be done with a six-petalled bilva patra that has been offered?
He tells the listener Shashikant that the six-petalled bel patra he offered should, after the pujan, be picked up with a pranam, or picked up at the time of nirmalya when it is to be lifted, and kept in the Shiv Mahapuran or the like. You can worship it in the form of Skanda, he says. Mangal will be very strong and pleased — keep it.
What does he say about a Narmadeshwar that grows at home?
A listener writes of a Narmadeshwar at home that is growing. He tells Shashikant that this is an out-of-syllabus question, brother — we are not so knowledgeable. He asks to be shown such a divine shivling too: if these are growing, that is, if they are living Narmadeshwar ji, then this is a wonderful subject.
Can a small Paras Shivling be kept at home?
People are already keeping the Paras Shivling nowadays, he says. There are a great many rules in the Paras Shivling. He speaks on this topic personally with those he speaks to, and holds that it is not right to speak publicly on every topic.
Which sadhana does he give for a government job and competitive exams?
Asked for a sadhana for a government job, where the competition is very great, so that the mind may be made sharp and the competitive examination passed, he says everything has just one chance, and that the vidhan of Ishan Shiv has been given on the channel. It is for exactly that; at least try doing it.
The exam totka of two drops of honey on a betel leaf placed on the Shiva arghi is recited only to ridicule it.
He recites the popular remedy in order to ridicule it: if the child has not studied, if his examination is near, if he has read nothing and wants to do nothing — take one betel leaf, put two drops of honey upon it, place it on the arghi of Shiva ji, and the child will top. So from today let nobody teach their children; let everyone adopt this totka, and Shiva ji will go and write the examination. Totka does not run on his side.
Whom does Bhagwan Shiva meditate upon?
Asked whom Shiva always meditates upon, since his form is always shown in dhyan, he says that whom Bhagwan Shiva meditates upon is only his leela, that dhyan. In reality, if it is seen, he neither meditates upon anyone nor is he himself other than the direct Paramatma; that state of dhyan of his is only called dhyan. He abides in shunya. He compares it to a question asked in an earlier live about the state of Ramakrishna Paramahansa and how he attained the siddhi of Bhagavati, where he had explained how the state of shunya came to him: that state which he was attaining, the state of samadhi, is that state. There is no need to meditate on anyone. And for reading this fully with shastrokta proof, he says, read the Linga Mahapuran.
Can Shiva and Vishnu be worshipped together?
You can absolutely perform the aradhana of Shiva and Vishnu ji together, he answers; theirs is in the panchayatana of the Devi and of Bhagwan.
Can two kavachs be recited in one day?
To a questioner who has started japa of Bhole Baba eleven times under his guidance, he says: absolutely, do it. Asked whether two kavachs can be done in one day, he answers: absolutely. And he repeats that the Devi pranav should be used in place of the pranav, or the Lakshmi beej that has been written.
Can anyone do the Aghor mantra?
To Harita Mishra ji he answers that yes, there is no such difficulty in doing the Aghor mantra of Shiva ji; be free of worry about it. In the Panchanan mantra of Shiva ji, the five mantras of his five faces, you do not need to think anything of any kind — do the Ishan mantra, do the Vamdev mantra, do the Tatpurush, do the Aghor. Do whichever you wish.
When should the Rudragan sadhana be done?
The Rudragan sadhana should be done when an eclipse occurs and yet there is no eclipse — that is, when a grahan is falling upon the earth but its effect is not in your region. Only then should the Rudragan sadhana be done. Someone had just messaged that an eclipse is falling in the month of April, and asked whether it can be done in that eclipse; he says he will look and update quickly.
What is the difference between Om Namo Bhagavate Rudraya and Om Namah Shivaya?
Asked by Amej ji what different fruits the japa of Om Namo Bhagavate Rudraya and Om Namah Shivaya give, and whether a sava lakh anushthan of the first can be done, he answers on the count of letters: one becomes a shadakshari, and if you attach Om it becomes a dashakshari. As for the fruit, since the swaroop there is one and the same, the fruit you will get will be according to what you desire, according to the sankalp you take. The anushthan you can do; and if you do it with the full vidhi-vidhan it is better.
What is the remedy if a havan with a kavach was done unknowingly?
If it has happened unknowingly, he says, then first of all do a milk abhishek of whoever it was with whose kavach you performed the havan, with whose shastra mantra you performed the havan. He explains it plainly: what does doing havan with a kavach mean? You are taking the deity's name and along with it his astra too; and when you give ahuti to Swaha Devi, when you give food to the deity, you are putting the astra into his mouth as well. Just as suffering reaches a human being, understand that in one way suffering reaches them too. How would it feel if somebody put an astra into your hand, your foot or your mouth — there would be suffering. So a dosha of that kind will attach; therefore you should first do an abhishek with milk of their pratima, of the Shri Vigraha. And you should take the refuge of Shiva ji, do his abhishek too, and again do havan with kheer with their naam mantra.
Which substances may be put in the abhishek water, and for whom?
If the deity receives haridra it may be used — but haridra is not offered to Mahadev in that way, so you will not bathe him with haridra-mixed water, whereas you may offer it to the forms of Bhagavati and to Bhagavan Narayana. Various divine fragrant substances are mixed into the water and the abhishek done on one day; do it on Ekadashi, do it on Purnima, as you wish.
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.
Should a householder do japa of a deity alone, or in a pair?
The second point, the speaker says, is that of whomever you do sadhana, if you do a hundred or ten malas of Shiva, one mala of Bhagavati should certainly be done. Both should be there; in householder life one never does it alone — do it in a pair. Naam japa in particular should certainly be done in the pair: Sitaram, Radhe Shyam, Shiv-Parvati, Shiv-Shakti.
How do you keep a wandering mind fixed in one sadhana?
When the mind will not stay in one sadhana, the speaker says, make a rule. If you are doing japa of the Shiva mantra, continue the japa of the Shiva mantra; do the Saptashati paath on Ashtami or Chaturdashi, or do it on Purnima or Amavasya. By that you will be bound in a niyam and your position will become exact.
Does the grace of a shakti mean an end to suffering?
The speaker says he repeatedly states that prarabdha is in its own place; Mahadev too kept his leela of having to lose one of his wives, so what are we that suffering will not come into our lives. Do not think that because there is the grace of a shakti you will have no suffering — you absolutely will. But keep the trust that she is there.
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.
Which shivling should a householder keep, and does moving it incur a dosha?
If a shivling in the house is right for a householder, the speaker says, then keep a shivling made of ratnas, or keep a Narmadeshwar shivling. Even if you keep one made of ratna, the arghi should be separate and the form of Shiv ji, the form of the shivling, should be separate. Secondly, no dosha attaches from the shivling being moved or shifted.
Should praan pratishtha be done for a shivling kept at home?
Praan pratishtha of a shivling should not be done in the house, nor does it happen, the speaker says: the form of the shivling of any kind, achal or otherwise, itself holds divine shaktis within it. An ordinary pratishtha you may have done, but in his reckoning a very elaborate vidhi of it should absolutely not be done. Narmadeshwar is the best, and needs no praan pratishtha at all.
Can a parad shivling be installed by a householder?
If a householder installs anything relating to parad, the speaker says, following the niti and niyam becomes necessary. According to his own view, if you do not do tantrokta sadhanas and are an ordinary householder, then more excellent than installing a parad shivling is the Narmadeshwar shivling; that is what should be installed.
Once initiated, ask the guru for a Shiva mantra and do panchang sevan
Further on, if you are initiated, or when you obtain some fit guru and receive diksha from him, then request him to bestow on you a mantra related to Shiva ji, and go forward in life doing its repeated pravachan and anushthan and doing panchang sevan. For the present, he says, do the anushthan of the Shiv Mahapuran well.
What happened when Brahma went to Kailash to meet Mahadev?
It is said that Bhagavan Shri Brahma once went to Mount Kailash to meet Mahadev. Mahadev was absorbed in dhyana, and Brahma was in great haste and did not want to wait — all of this, the speaker adds, was the leela of the Tridevas. He began saying repeatedly that the Lord should open his eyes at once, give darshan and hear him. Nandi ji Maharaj tried to stop him, saying wait, the Lord will come out of dhyana and then you may speak, but Brahma would not agree.
What happened when Sadashiva opened his eyes in anger?
When Bhagavan Sadashiva began to be troubled, he opened his eyes with anger, and because they were opened in anger Brahma ji's body began to decay. Brahma invoked Narayan for protection. Narayan manifested between Shiva and Brahma, and by the time Sadashiva calmed his anger, more than half of Narayan's own form had decayed because of that anger. That form, the speaker says, was somewhere absorbed and kept aside.
Does a Narmadeshwar Shivling need Pran Pratishtha?
No. Pratishtha in the ordinary sense — we installed him in our home and gave him a place, and now he is the master of the house — should certainly be done. But there is no need to perform the Pran Pratishtha of Narmadeshwar ji.
Is a Rudrabhishek on the Saptamesh's Nakshatra the right method for marriage?
The speaker's objection is procedural: how would doing it on that particular day work without looking at the Shivvas? If the prayoga belongs to a Jyotirlinga kshetra — do it in that territory — then there is no difficulty and it can be done.
Whose form is Kaal Maheshwar Bhairav?
If it is a form of Bhagavan Bhairav ji, then the root is Bhagavan Shiva's alone. It belongs to no one else; they remain established in the form of Bhagavan Shiva himself.
What should be done during a Rahu Mahadasha with Ketu Antardasha?
Take Mahadev's refuge and perform the Anushthan of the Panchakshari by the method on the channel — better still in a Shiva temple. And do the daily Abhishek of Shiva's Chaukhat: cleaning it well and then adorning it. In a Rahu, Ketu or Shani period, this gives very auspicious fruit.
Which tithi-window belongs to which deity?
For Ganpati ji in particular, Chaturthi to Chaturdashi. For Narayana, Ekadashi to Ekadashi. For Bhagavan Shiva, Panchami to Amavasya, or Panchami to Chaturdashi.
What must be kept with a Narmadeshwar at home?
If you keep Narmadeshwar ji at home, Nandi ji has to be kept with him, and his Trishul. If the full Shiva-parivar Vigraha comes — with Ganpati ji, Kartikeya ji and Bhagavati — that is better still. And Nandi should be such that his sight reaches the Shivling: Shiva ji should be visible to him.
How many circumambulations does each deity take?
It depends on the form of the deity. For Bhagavan Shiva a half is done. For the Devi, nine or three. For Ganpati ji, three.
What if every protective Kavach and Madli falls off at once?
The speaker will not read it as inauspicious in itself — but if all of them fell, your whole body has been emptied. At minimum, perform a Prayashchitta procedure once: do the Abhishek of Bhagavan Shiva and do the japa, because where it fell and what the matter was is not known.
What is the greatest mark of Bhagavati Tara's swaroop?
Every swaroop Bhagavati has taken has its own greatness, he says, and none can ever be called greater or lesser. The greatest greatness of this swaroop is that when Bhagavan Mahadev drank the poison and began to become unbalanced, Bhagavati took the swaroop of Tara and, taking Mahadev in the form of a child, gave him milk from her breast. Here she became the mother-swaroop of Mahadev, and on that account the halahal poison came to be situated in his throat — she it was who made it stambhita in the throat.
Can Rudrabhishek be done at home every day, and what is its benefit?
Answering Ayush Pandey ji, he asks first what he is calling Rudrabhishek — reciting the full eight adhyayas of the Rudrashtadhyayi, or reciting the namak-chamak, or an ordinary abhishek. If you wish to do an ordinary abhishek and the like, you may do so. And if you are so capable, Ayush ji, that you daily recite the Rudrashtadhyayi and do abhishek by it, and Bhagavan has made you so entirely capable, then you may do that too; there is no difficulty.
When is it necessary to look at Shivvas?
If you do it now and then, reciting the Ashtadhyayi and so on occasionally, then there is need to look at Shivvas. And for the abhishek we do in nitya pujan, there is never any need to look at Shivvas. Keep this in mind, he says.
How is the Neelkanth stotra to be made siddh?
Surya Patel ji asks how to accomplish the sadhana siddhi of the Neelkanth stotra. If you are speaking of the ordinary Neelkanth stotra, he says, you may do it for paath and the like. If you are speaking of the Neelkanth Aghorastra and so on, then for that he would say: first complete the ordinary sadhanas, and do it after that.
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.
How should Baba and Maiya Parvati be worshipped at home, and their panchayatan made?
Make the Shiv Panchayatan, he answers, and establish according to the Shiv Panchayatan.
Grace comes in whichever swaroop it will, as with the darshan reported from the Shiv Raksha stotra
Abhishek Sharma ji writes that from the sadhana of the Shiv Raksha stotra very great grace of Mahadev was received and darshan of a different swaroop of his was had, and that he made a donation afterwards. He calls it a very good thing said, asks the hundred and nine people listening to read that comment, and says: when you do any one sadhana for a long time, it is not in our hands to say or to think in which swaroop Bhagavan will do grace and when.
How can kama vasana be controlled by one on the path of sadhana?
He repeats this point: you are on the path of sadhana, you only do mantra japa, only do havan, only do the purashcharan of mantras — you will never gain control. Remember, Andhakasura ji, control will simply not be possible, because our very origin is from kama. To obtain control over that is not so easy. Is it possible over that by which our body has been made? Victory over it is attained by the grace of Mahadev.
Learn to do stuti, and learn to sing it
Now you are a sadhak, so how will you bring bhav of this kind — for this, he says again and again, learn to do stuti, learn to sing stuti. Listen to the stutis of Pandit Hiramath ji if you do the sadhana of Shiva ji; learn to sing the stuti. If you do Bhagavati's, then learn to sing Bhagavati's stuti, in whichever bhav you like, in whichever lay, in whichever sur and taal you like. If veer bhav is to your liking, do the Mahishasura Mardini in veer bhav; if you wish to do it in saumya bhav, then do it accordingly.
Where should Rudragan sadhana be done if the home temple is closed during a partial eclipse?
Akash ji asks how to do it for Rudragan sadhana when, at the time of a partial eclipse, the puja place or temple of the house is closed. It has to be done outside the temple, he answers; it is not necessary that we shall do it in the temple itself. The temple will have some area — a verandah or the like; do it there. Away from the mandap.
If both Shiva and Durga are one's ishta, how is the panchayatan made?
Look, he says, if you will establish the panchayat of Shiva ji too, then there Durga ji's sthapana will happen. Keep Shiv-Shakti in the middle; there is no difficulty. Comfortably keep Shiv-Shakti in the middle and make the panchayat sthapana according to Shiva ji. Or, if you wish — because you will be keeping them in the yugal swaroop, that is, you will not have kept a Shivling but will have kept their Shri Vigraha — there is no difficulty; you may do it according to that as well.
Can the Shiv Raksha Stotra be recited daily without diksha or the yajnopavita?
Yes. Asked whether the Shiv Raksha Stotra may be done every day without diksha and without the yajnopavita, the speaker answers that it can certainly be done.
What should someone afflicted by Rahu, with work failing and money lost, do?
Matters connected with Rahu have already been dealt with separately on the channel, the speaker says, and the best of them is this: worship Bhagavan Shiva, and do the shringar of Shiva's chaukhat. Choose a temple where the garbhagriha of Bhagavan Shiva has a chaukhat. Do this much and there will be great benefit, and swift benefit.
What should be done about two small shivlings when a Narmadeshwar is being brought?
Three shivlings should not be kept, the speaker says. Look at what the two small shivlings are, who they are and what the matter is; then bring the new one and only after that perform the visarjan of those two.
Can a marble shivling be given visarjan after bringing a Narmadeshwar?
Yes — after bringing the Narmadeshwar, the visarjan of the marble shivling may be performed; there is no difficulty, the speaker says.
Should one correct a person doing a full parikrama of the Shivling?
A listener says she told a woman at a Shiva temple, who was doing a full parikrama of the Shivling, that a half parikrama is done, and the woman replied that they have always done the full one and asked where she had learned it from. The speaker says that is quite right — she does the full one, she has been doing so from before; even if you give her proof she will say you are stating useless things. There is no need to say it. Let her do her own puja.
What is the prayashchitta where offences have been made against several deities?
The speaker says that if offence has been committed towards different forms of the Lord, take Shiva ji's sharanagati, bathe in Ganga ji and perform the prayashchitta vidhi there. Prayashchitta here means that you do japa of any mantra taking the sankalp of prayashchitta; do daan and the like, and ask forgiveness there from the heart — the Lord will certainly forgive.
What is done at Bhagwati's chaukhat when Rahu or a grahan dosha troubles?
The speaker says to go to Bhagwati's temple on Tuesdays and do her seva, and to make Bhagwati's chaukhat fragrant. Whenever Rahu troubles or a grahan dosha and the like is formed, go to Bhagwati's temple and wash her chaukhat, do its shringar, make it fragrant with itra and the like, apply kumkum and ashtagandha and kindle a lamp upon it: by this Bhagwati is very greatly pleased and the dosha ends swiftly. If you do the same outside Bhagwan Shiva's chaukhat, or upon the chaukhat, then by the pleasure of Kirtimukh ji all this sorrow is removed.
What is the importance of the Ekalinga kshetra?
The speaker says to understand the importance of the Ekalinga kshetra as equal to a Siddha Peeth itself. As to how one is to know of it in the present time, he says it will be known by searching.
What should a household troubled by tantra do in Gupt Navratri?
If you are very much troubled by tantra of any kind in the house and it is not being resolved, Gupt Navratra is the time when you should sit at a Shakti Peeth, or at a temple away from your house — take the distance as at least a hundred metres — some Shiva ji's temple standing at a hundred metres' distance, and perform an anushthan there. But which anushthan you are performing should never be told to anybody.
What should be done instead after an error in the Aghorastra?
Either a mantra dosha has attached to you, some mistake has occurred in your japa — then if you had been reciting the Neelkanth Aghorastra and a mistake occurred, go and pacify Shiva ji by doing his abhishek. Offer him a bhog of fruit and sweets. Make the request to him: O Prabhu, forgive me.
May the Shiv Tandav Stotra be recited daily?
Asked whether the Shiv Tandav Stotra may be done in Bhole Baba's service by one who does not know any other stotra, the speaker says yes, do the Shiv Tandav, there is no difficulty; do it daily. Do not get caught up in specimens. Those who say the Shiv Tandav Stotra should not be recited, that sesame oil should not be burnt, and go on giving all sorts of odd tips, are doing it to make their video go viral.
What should be done if the mind is in uchchatan?
If there is uchchatan of the mind, the best work is that you perform the Rudrabhishek of Mahashiva. If possible, have it done by a vipra with the recitation of the eight adhyayas of the namak-chamak; or if you wish to do it yourself, then suppose your weight is 70 kilos — if you are able, 7 kilos of milk, meaning everything mixed into it, milk as well as sugarcane juice; in that much your Rudrabhishek will be done. If not, then abhishek should be done with at least 700 grams of milk.
What if no prayoga works at all?
When no prayoga at all is working, the speaker says, it is Shiva ji first of all who frees one from every kind of dosha. This is why Shiva ji's pujan becomes the most necessary of all. By performing the abhishek of Shiva ji with gud and dahi, every kind of dosha is pacified. So one should make the effort and should do sadhana for a long time — this is why we say take up at least a forty-day sadhana.
Can the Panchmukhi Shiva puja also be done as japa?
Asked whether the Panchmukhi Shiva ji puja he has taught is only to be used in abhishek or whether japa may also be done, and if so how much, the speaker says japa may absolutely be done: if you wear the yajnopavita and the rest, do japa in as great a quantity as possible; if you have not worn the yajnopavita, then you may do five to eleven recitations of it.
What should be done for the clearing of an exam?
For an exam to be cleared, first of all study, the speaker says. Secondly, a sadhana connected with Bhagavan Shiva has been given which is for exams alone — for any kind of government exam or an ordinary exam. All such people who sit for exams and interviews and the like should do it in a general way.
Why is a phalashruti written at the end of these texts?
He asks listeners to consider why it is repeatedly written at the end that when this whole path is completed the dhaam of Bhagwan Shiva will be got, that you will attain Shiva loka, will attain Shiva sayujya, will attain the Shiva pada; and in some places that you will attain Vishnu loka. Reflect on all these things, he says — do not simply get trapped.
Can the shankh be blown in Shiva puja?
Why can it not be blown, he says — the shankh can absolutely be blown. What has been forbidden for him is the puja of the dakshinavarti shankh; the blowing of the shankh is not forbidden. At home Bhagwan Shiva is worshipped in the grihastha svarup, and at home you do not do Shiva puja alone but panchayatana puja. You are a householder — you have not gone off into the Aghor parampara; there you would have to blow the shankhini instead, and by the blowing of the shankhini all the negative shaktis that there are come.
What is the solid remedy when Kemadruma yoga forms although the Moon is strong?
Shiva ji's puja is the most solid remedy, he says. And if there is a maternal uncle, then a mama's blessing is the most necessary of all.
Children are offering chocolate on the shivling — whose fault is it?
Children do not do it of themselves, he says. The children do not listen, and above that the grown-ups are doing the same; their guardians are giving them that sanskar. They mock the coming of the pitrs in Pitru Paksha and then go about dressed as ghosts at Halloween, adopting a foreign culture — so what will such children do? They will eat chocolate and offer chocolate. It is the responsibility of the mother and father not to encourage wrong things of this kind, and to explain to the children; explain well and show them by doing, and then why will the children not do it?
What is Krishna prishtha in the panchgandha?
Chandan, kumkum, krishna prishtha, kapur — the lepan of a shivling is done with these panchgandhas. As for what krishna prishtha is called, he says one and the same thing has different names; if it is being said in connection with panchgandha, one must see according to where you have read it. Just as the ashtagandha of the devatas is different and the ashtagandha for the devis is different, so also the trigandha and panchgandha for Brahma, Vishnu and Mahesh are each different; and, more than that, according to the Puranas you will find that in every Purana some one thing or another in it changes. So without seeing it, he says, it would be a little difficult for him to say.
Does the greatness of a guru make the disciple worshipful?
To those who stop people from Shiva's puja he says: however great a sant's disciple you may be, a sant is a sant and a guru is a guru; whoever the guru may be, you have become a disciple, and you are making a mistake here — how will you be accepted? Take Ravan: Ravan is a disciple of Bhagwan Mahadev. Bhagwan Parshuram too is a disciple, of Shiva ji himself. Which of them do you worship at home? You will be worshipping Bhagwan Parshuram; you surely do not worship Ravan. The disciple is not worshipped on account of the guru — worship the guru.
Can the havan for the Batuk Hriday be done with ghee and guggul instead of til laddu?
Yes, do it, he says — for the hriday it can be done with ghee and guggul. He also notes that the video of Bhagwan Shiva's Amogh Kavach is on the channel.
What is the spiritual remedy for negative thoughts?
Do the puja of Bhagwan Shiva and strengthen the Moon, he says. By Shiva puja the Moon will become strong.
What does a dream of all one's teeth breaking mean?
The cause behind teeth breaking is somewhere connected with the pitrs, he says. Do a little Surya upasana. And where there is a shivling that has become more than twelve years old, at that temple do a little puja of Shiva ji according to your strength, if it seems there is difficulty.
What should be done if the dream of teeth breaking recurs?
If it seems that the teeth have broken, whatever you have seen in the dream, and if you are seeing it more than once, then most certainly do the abhishek of Shiva ji. If you have a rudrabhishek performed, that is very good indeed — for a whole year all the things of this kind that come to you will be set right. Otherwise, according to your strength, go yourself to a temple of Shiva ji that is old, at least twelve years old, and do abhishek in that temple.
What is the mahatmya of Ganga darshan and snan according to the Devi Bhagavat?
For bathing in Ganga ji you will find a mahatmya in every Purana, he says. Quoting the Srimad Devi Bhagavat, Mahadev ji tells the mahatmya of the smaran, darshan and snan of Ganga ji: by the darshan of Ganga ji and by merely touching her water she destroys the mahapap of beings and grants moksha. And a man who on rising in the morning remembers Ganga even unwillingly has no fear of any inauspiciousness in the three lokas.
Who is Bhairav?
Therefore Bhairav ji, as the chief devata and as the raksha-pradhan devata, is sakshat Mahadev. Bhairav is sakshat Shiva, and he is from anadi kaal. Kaal Bhairav and Batuk Bhairav are held to be his chief forms, in which Bhagavan Mahadev has manifested and taken avatar; and besides them there are many Bhairavs who perform rakshan at the Shakti Peethas.
Who is the Bhairav of Bhagavati Sharada?
Now, of Bhagavati Sharada, of Ma Bhagavati Sharada, the Bhairav has been said to be sakshat Shiva. This you will come to know, he says, and when Bhairav is discussed further, separately, in connection with Bhagavati Sharada, this subject too will be told.
Facing which direction should a shivling in a temple be worshipped?
Asked in which direction one should face while worshipping a shivling in a temple, he says his face is in every direction. The questioner presses that he means specifically facing the southern direction. In a temple, and that too in a temple of Bhagavan Shiva, he answers, there is simply no need to make any distinction of direction.
Can a destiny read from the five fingers be changed?
Asked whether the bhagya seen from the five fingers can also be changed, he says that as for bhagya, what is written can be erased only by Bhagavan Tripurari. Neither you nor I can erase it. All that is written can be erased only by Bhagavan Shiva.
Why is Bhairav associated with pret and pishach?
Of one who has manifested from the amsha of sakshat Shiva, he asks, from where does the talk of pret and pishach ever arise? If his form is such, then it may be said that he dwells in such a place too. And Bhairav ji is not merely one — understand his bhed: they are many, and they are also one.
God has the samarthya to assume innumerable forms at will, and a god who cannot do so is no god at all
It is his samarthya, and only Bhagavan can do this, he says; God has the samarthya to do anything at all, and can assume innumerable forms. Those whose gods cannot do so are then not gods at all. How capable is your god, that he cannot assume a sakar form; how incapable, that he cannot assume more than one form; how capable, that he cannot eat anything, cannot dance. Our God is capable of doing everything.
Which Guru form should an ordinary person worship on Guru Purnima?
Either Bhagavan Shiva or Bhagavan Datta, or whatever power or Mahashakti holding the Guru-tattva belongs to the Panth or tradition you accept — Vaishnava, Shaiva or another. The speaker's own recommendation is Bhagavan Datta, because his presence is in every Guru Mandal.
Savan begins the day after Guru Purnima, and its preparation starts with the Guru pujan
Because Savan begins the day after, and at least three Savan sadhanas already on the channel will be given in proper sequence. The first worship must be of your own Guru — the beginning of it all is from Guru Purnima itself.
After the Pavitri come the Shikha Bandhan and the Svastivachan — at minimum Mangalam Bhagavan Vishnu
The Shikha Bandhan; and after that, first the Svastivachan. No very special mantra comes in the Svastivachan — at minimum do Mangalam Bhagavan Vishnu, which everyone will know and everyone can do. There is a corresponding Mangalam mantra for Mahadev too.
What if pure curd is unavailable for the Abhishek?
Arrange cow's milk for at least a week and set curd with a starter — even a quarter litre a day is enough. There is no substitute for curd in this. Curd with jaggery is the most excellent of all, by which forgiveness is obtained at once and any deity-fault or mantra-fault is immediately remedied.
What destroys an old and powerful Abhichar?
Take an ordinary Shiva Sahasranama that you recite daily, and recite that same Sahasranama from the beginning of an eclipse to its end. However powerful the Abhichar, it will be shaken — it will reach the brink of destruction.
Completely new practitioners begin with Ganpati in the month of Bhadrapada
Bhadon is coming — and in the month of Bhadrapada, those who are new practitioners and want to begin from the very start will begin at that time with Ganpati ji.
Can Shiva as Ishta be accepted as the Guru form?
Yes. And if you are already performing the Panchakshari, you will need nothing further and separate. Worship him mentally in the Guru form, or worship him directly before you, until a physical Guru is obtained. There is no need to perform the Deeksha Vidhan again.
Can Dakshinamurti be taken as the Guru form?
If you have no Guru directly, then Dakshinamurti ji also has a Dev Deeksha prescription — do it in that same manner. The speaker declines to name the mantra on the live for want of time.
Daily morning panchbali for the pitrs with an atta lamp at a Shiva temple
The first task the speaker gave the family was a daily morning Panchabali for every kind of Pitr — feeding five kinds of beings. From the day's first fresh rotis take four: one to a cow with gur, one to a dog with gur, one broken up with gur and left somewhere for crows, and the fourth taken to a lonely spot under a tree with a little sugar or gur mixed in for the ants. Fifth, make an atta-deepak with mustard oil, do abhishek of Shiva at a Shiva temple with sweet water, light the lamp and ask Bhagavan Mahadeva to protect all the pitrs of the kul and make them pleased. Optionally sit there and recite the Rudrashtakam eight times. One person was assigned this; feeding the animals and lighting the lamp is something anyone in the house can do.
Forgiving the abhichar enemy who begs, and winding down with Rudrabhishek
The speaker says that at the third death in their house the perpetrators caught the family's feet — 'are you people getting something done? Don't' — and admitted their fault to their face, because now the sword hung over their own beloved child, lying near death for the parents' karma. They folded their hands, swore touching Shiva ji and touching Tulsi that the offence would never happen again, and did sit-ups holding their ears. His ruling: if someone asks forgiveness to your face, forgiveness has to be given — punishing is not our work. The winding-down vidhi was Rudrabhishek and the like, praying to Bhagavati to be calm, to still her Kopa, that fitting punishment had been received and there should be no more deaths. Whether that will hold, he says, he does not know; at present those on whom Bhagavati struck are still laid low.
How should a Shiva sthaan be set up at home for the whole family in Sawan?
Make a small sthaan for Bhagwan Shiva on a separate paata, place a thali on it and establish the shivling in it. Do your own abhishek first in the morning, then leave the arrangement there for the other family members and instruct them to bathe and come. Keep a large kalash of water mixed with camphor, roli and akshat, from which they pour into a lota; if milk can be arranged, a milk abhishek too, and belpatra kept ready for everyone.
Why must a shivling never be left with a bare head?
He says every member should be told that Shiva ji's head must not remain bare. He is the king of this brahmand, and a king's head is never left empty. In the house where the shivling's head remains bare, famine and destitution fall at some time or another, and a shraap attaches thoroughly. Either arrange a mukut for him, or place a bilvapatra or an unbroken grain of rice on his head.
What should family members do after their abhishek displaces the offerings?
When each family member performs the abhishek, whatever rice or belpatra was offered on the head will be washed off. As soon as it comes off, tell them that after doing the abhishek they should again place akshat and the like on him. They should be told in advance that this is to be done.
Is it right to leave honey or ghee smeared on a shivling after abhishek?
No. He says some people go to a temple, offer honey on Shiva ji, coat him with it and leave him like that without pouring water. Honey is not applied and left. Rub it off and bathe him properly with feeling, then do the abhishek again with at least four or five lotas of water and rinse him clean. Only after that may gandh lepan or a tripundra be done. The same applies to a ghee coating, and the same is to be followed at home.
What do pandits in Bihar say about keeping a shivling or Kali murti at home?
He reports that a listener, Ravikant Rai ji of Sasaram in Bihar, told him on the phone that the pandit jis of their region say a shivling and a Narmada Shaligram shila must not be kept in the house and a Kali ji murti must not be kept. They say that whoever has a shivling in the house will certainly face trouble. He says this situation is still running in the regions of Bihar and that pandit jis are still speaking this way, and he rejects it.
Which metal should an ordinary devotee use, and what is the rule for suhagan women?
He answers that a temple is a public thing — you are not to do that personally. Where there is a special desire and it is written that it should be done for that desire, do it there. Generally, for the fulfilment of all wishes, use a brass lota; it is the very best. And he repeats a restriction he says he states again and again: suhagan women should not use copper when offering jal to Bhagwan Suryanarayan and to Bhagwan Shiva, and should use brass in its place.
Set aside any grudge and put these sixty days into the shelter of Bhagwan Shiva.
He asks listeners to set aside, this time, whatever quarrel or grudge they hold against him, and his one request is that they take the shelter of Bhagwan Shiva and put these sixty days into their life. Twenty-seven malas takes fifteen or twenty minutes at most, so half an hour morning and half an hour evening.
What should the mind be doing during the half hour of japa?
Begin with the dhyan of Bhagwan Shiva — devotion is what is needed. For half an hour there should be only the dhyan of Shiva in the mind, and on the breath that is moving there should be Shiva, Shiva. Your dhyan should stay concentrated entirely on Shiva; nothing besides him is to be thought of.
What prayer does he suggest for a mind that will not settle?
The prayer he models is: let us do the puja well for half an hour now, Prabhu. After that you are going to give the punishment anyway — you will strike us with four blows of the stick, and there is no sound in your stick; we will bear it. But just now, for half an hour, accept me, make my mind and my chitta calm, and let yourself be absorbed within my heart. Making such a prayer, be surrendered to Bhagwan Shiva and do it.
Does the sphatik prohibition apply in a temple too?
No. If outside, in some temple, a sphatik Mahadev is seated, you may do it upon that and there is no difficulty. In a temple you may do it on any kind of shivling — old or new, a Narmadeshwar ji, a Banalinga, or any other linga; there is no difficulty in it. Sadhaks of astra mantras will keep this in mind.
Can the tantra-nash prayoga be done in Sawan, and how must it be modified?
He says the prayoga most used through this channel, in his view, has been that of Bhagwan Shiva for tantra nash and for getting free of all such things. Those who have this kind of trouble in the house may use it in this Sawan. Only, in place of the prayoga's utara vidhi, do not do the utara: taking camphor and clove in the hand, where the utara was to be done, do it without doing the utara and surrender it to Bhagwan Shiva instead. Then do the abhishek vidhi and the rest.
What vidhan does he name for cutting tantra?
For tantra kaat, the vidhan of Bhagwan Shiva's Shiv Raksha Kavach has been given on the channel. All of you may do that vidhan.
What is prescribed for someone severely afflicted by Rahu?
He describes the case: Rahu seated squarely in the lagna, the feeling of being about to die, thoughts of suicide, continual bad dreams day and night, wrong thoughts in the mind, thinking oneself a person of base tendency. In such a state, he says, do the abhishek of Bhagwan Shiva with dahi and gud. Note that when introducing this he had said ghee and gud, and when giving the instruction he said dahi and gud — the transcript carries both readings.
How should one do Mahadev sadhana in Sawan to obtain darshan?
Asked how to do Mahadev's sadhana in Sawan so that darshan is obtained, he says he has already told it — do that same thing to the maximum; it is a Sawan of sixty days. If it is possible for you, then in place of one sava lakh do five: do a japa of five lakh. If a five lakh japa of the Panchakshari is done, it is tremendous. The task will be accomplished; if God wills it, he will give darshan too. If such a state comes about, it is a true thing — do this much and he will certainly give something good.
Should a broken marble shivling continue to be worshipped?
Asked whether a marble shivling that has broken should be worshipped or not, he says a shivling has not been held to be khandit — such proof from many scholars and from the shastras has been given. But if your mind is not settling there, then in his view, if it has broken you should install a new shivling, because he himself does not feel settled about it, so how can he say otherwise. The proof of shastra stands in its own place, but here your mind too must settle; if it has broken in such a state and the mind is not settling, then that is a different matter.
May a jade black Narmadeshwar shivling be kept in a silver arghi at home?
Asked whether a jade black Narmadeshwar shivling may be kept in a silver arghi and worshipped at home, he answers that one absolutely can.
What is prescribed for the desire for a son?
For putra prapti, he tells a listener who may be in the south — he says he does not know where — that if there is some special sadhak of Shiva ji there who can perform the Mahashasta prayoga, have it done by him; benefit comes at once. Since it is also the month of Harihar just now, having it done in this will also do. Mahashasta is the son of Bhagwan Shiva and Narayan, and by his prayoga vidhi you can obtain swift benefit. Otherwise the rest of the vidhi vidhans have been told to you and are on the channel.
May unmarried girls worship a shivling?
Asked whether unmarried girls can do the puja of a shivling, he answers that they absolutely can. Parvati ji was unmarried, and it was then that she did the puja of the shivling, and so she obtained Mahadev in the form of a husband. It is unmarried girls who keep the sixteen Somvari vrat, so that a suitable husband may be obtained. Absolutely, they can do it — why should unmarried girls not be able to do the pujan of a shivling, he asks.
Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishana, each tied to a direction, an element and a chakra
Tantric upasana instructions are traditionally said to come from the five faces of Shiva as Sadashiva — Sadyojata, Vamadeva, Aghora, Tatpurusha, and Ishana — each linked to a direction, one of the five elements, and a chakra in the subtle body.
Who was Lakulisa, and how did he transform the Pashupata tradition?
Lakulisa was a Shaiva master from Gujarat, considered by tradition to be the 28th and final avatara of Shiva in the current cycle, credited with reforming Pashupata practice into an explicitly tantric, heterodox system — his iconography (skull-cup, club, ithyphallic pose) symbolized urdhvaretas, the yogic sublimation of sexual energy toward spiritual power.
How does Prakriti divide herself into three forms?
Bhagavati Prakriti, when she manifested herself, has divided herself into three separate forms. Take it as a division of tantra, or of kalpa, he says — different tantras carry different accounts — but the essence is that in one kalpa Bhagavati, with reference to Bhagavan Shiva, surrendered all her shaktis to him and herself came under his control in one form, not in her mula swaroop.
Can every deity be called Mahadev, Kshetrapal or Amba?
We cannot call just anyone Mahadev, he says; not every deity can be called Mahadev. Mahadev is Mahadev. In the same way, we cannot worship every shakti in the form of Kshetrapal and say yes, this is Kshetrapal. And Amba, who is the mother of the entire world, cannot be said of all devis.
What protected the three cities of Tripura?
In the katha of the slaying of Tripurasura, he says — an adhyaya of which was done in full on the channel — the three lokas of Tripura, of the three rakshasas, had a Veda path every single day and a havan every single day. All were doing Rudri path and Rudrabhishek daily, and so long as they were doing it nothing could be accomplished there. Bhagavan Vishnu sent a great many bhoots, and all of them were burnt to ash the moment they arrived; no one had the samarthya to do anything there.
Videos of old and famous Vrindavan sants insult Bhagavan Shiva in a roundabout way, from a parampara that does daily Rudrabhishek
He says he has full proof at home: there are very old and famous sants of Vrindavan, whose ancestors were probably from there too, and several of their videos in which Bhagavan Shiva is being insulted in a roundabout way, saying one thing and another. And the inside matter, he says, is that in that very household, or that very parampara, a Rudrabhishek is performed daily; without a Rudrabhishek they cannot put a grain of food in their mouth — and they are spreading confusion in society about Shiva ji himself.
What is the daily Rudrabhishek rule for a householder?
A householder, he says, should put grain into his mouth only after performing a Rudrabhishek every day — that is, only after having Bhagavan Shiva bathed and given abhishek; otherwise no grain should go in. If there is no shivling with you and no temple nearby, but you have water, then take the thumb itself as a shivling and perform his abhishek.
Only a siddha purush with bodily strength and yoga shakti can do Shiva ji's abhishek in the midst of Triveni at the Kumbh
That yes, at the Kumbh, at Prayag ji, in the midst of Triveni ji, we performed Shiva ji's abhishek. And if any among you has that much strength in the body, is possessed of yoga shakti, is a siddha purush, and goes at the time of the Kumbh or Magh and sits there with his own shivling doing the entire Rudri path with abhishek, then it is divine. As in the Saptarishi arti, where the servants of Bhagavan Shiva in the Varanasi region remain in whatever condition it may be, cold, heat or rain — if we were sadhaks who had attained such a state and did that, it would be wonderful and divine.
Where should the Mahabhairav mantra be japped?
If possible on that day, he says, do the pujan in the day and certainly also in the night, and go to a Shiva ji temple for the japa of the mantra of Mahabhairav ji. If you have not done Mahabhairav until now, then whoever your kula devata may be, you can certainly go to a Shiva ji temple and do the japa.
What should be done on a child's birthday for bal, buddhi and vidya?
First, it should be done on the janma tithi — by the tithi system of Sanatan culture, not by the English calendar. On that day two or three things are done for the whole year. The first and best is to have special puja performed of the adhipati devata of the child's janma nakshatra. The second is to have ordinary Shiv puja performed.
How did those who knew the Veda mantras keep gaining punya despite wrong karma?
In just the same way, those who had learnt the utterance of the Veda mantras were gaining punya, because the daily abhishek of Bhagavan Shiva was going on with the Rudrashtadhyayi — while on the other side they might do crooked karma of tantra. If Yamraj has a directive that he shall not go where Rudrabhishek is performed and where the Rudra path is done in that manner, the speaker asks, how will the prana be taken, how will the dosha attach?
A seated shakti is either removed by a knowledgeable person, or covered by placing a small Shiv temple over the spot.
First, bring a knowledgeable person and have it removed from there. Second, if you cannot get it removed or it will not go, then with the help of both a knowledgeable person and a qualified Brahman, establish that shakti beneath a small Shiv temple built on your own land — telling it that it will be worshipped, but not independently: go beneath Shiv ji. Then its capacity will not remain such that it can trouble anyone. But in his own view, he says, try to have it given visarjan.
What puja and sadhana should a woman do for her own and her family's welfare?
First of all the Shiv Parivar, the speaker answers, in which everyone is included — Ganpati, Skanda, Ma Bhagavati, Shiv ji, Vasuki around Shiv ji's neck, Bhagavati Ganga on his head, Chandra Dev, Som, Nandi. Nobody at all is left out there; when you begin their puja, everyone's puja happens of itself. Beyond that, your kuldevi and kuldevata, and the Panchayatan puja, which an ordinary householder should certainly do.
Which Shiva and Bhairav are worshipped where Manasa is the kuldevi, and why does Shiva come last?
On Manasa Ma's Bhairav he says he will post a whole video and tell the questioner everything, but is not putting it up now — let the Bhairav anushthan be completed first; for the present, do Batuk Bhairav without fail. And on order: Shiv ji's puja will be at the very end. First Batuk Bhairav, then Devi ji, then Shiv ji — guru, Ganpati, then Batuk Bhairav, then Hanuman ji, then Lakshmi Narayan, then whichever swaroop of Bhagavati you wish to worship, your kuldevi, Bhagavati Durga, some form of the Mahavidyas, and after that Bhagavan Shiva.
What happens once a brahm has been worshipped in a lineage?
If they have been worshipped, then they go into vachanbaddhata, the speaker says. If once in a lineage they have been worshipped, then whoever performed that worship will have given the word that we shall always worship. That is why, once a brahm has been worshipped in a family, it is very difficult to remove until its gati happens of itself — and even if you remove it, since the people of the house have at some time given the word, then unless it agrees of itself, you may seat it wherever you like and within twelve days it will return. Seating it independently is also a problem. So if it is not going, and the earlier people have committed such an act, then build a small Shiv ji temple and give it a place there.
Can the bhog of all the family deities be offered in one vessel?
It is a very good question and everyone should listen to it and follow it, the speaker says. More than one deva and devi may absolutely be kept at home; there is no difficulty, as you wish. Offer the bhog in two places. If you offer in two places, then one vessel's bhog is for the whole Shiv Parivar and all the shaktis connected with Shiva, to whom a tulsi leaf is not surrendered — because if you put in a tulsi leaf, that bhog will not be accepted even by the amsha of Ganpati, Bhagavati Durga cannot accept it, Bhagavan Shiva cannot accept it, and a great many shaktis will not accept it.
What should a Shiv temple pujari do about bats in his house?
A listener writes that bats lived in his house and he killed three, that some came again a month ago, that he himself is a pujari performing puja in a Shiv temple, that he does Gayatri himself, and asks whether he can have the havan done by some pandit. It is a very good thing that you are a pujari in a Shiv temple, the speaker says — do this: if you perform pujan in Shiv ji's temple, then do the havan at home with the Rudra Gayatri. Beginning from one Shodash up to the next Shodash, perform the havan daily with the Rudra Gayatri in your own house. It will be the best of all. Do it yourself; there will be no need of anyone else.
How do such mantras reach ordinary people?
Through the many tantric forms of Mahadev such as Bhuteshwar, whose mantras people use independently. Someone circulates it as: for vashikaran do this prayoga, if enemies are troubling you a great deal do this one; here is the mantra, with such and such beejas in it; do so many japa of it on a black hakik mala at eleven or twelve at night and the enemy will be stambhit. And the person does it without knowing or hearing anything further.
By what strength did Hanuman crush Ahiravan and Mahiravan?
Do you know today, the speaker asks, that the boon Ahiravan and Mahiravan had received was such that even Brahma was under their control? And yet Hanuman ji keeps such Ahiravan and Mahiravan trampled beneath his feet — by the strength of what capacity? What shakti's capacity was that? How did Bhagavati Tara become stambhit before him — that Tara who is that form of Jagadamba which pacified even the fury of Bhagavan Shiva's poison?
Can abhishek of Mahadev be done upon a rudraksha?
You can, the speaker says — but do not let it remain submerged in water. After the abhishek it should be on a high place and should stay dry; otherwise, if water keeps touching it, difficulty will arise.
What should be done on the eclipse falling on the Amavasya?
Asked about the grahan on the 14th and whether it is visible in India, the speaker answers that the one on the 14th will not be visible; the one on the 28th will be visible. The Amavasya's grahan will not be visible, so on that day only Shivgan sadhana, Rudragan sadhana. The Rudragan sadhana given so far, he adds, rests only on one mantra of yours; if he gets time he will put out its tantrokta vidhi as well beforehand. It may be begun — there is no restriction for them.
Can the Gita Press version be used, and can nyasa be done in the Shiva kavach?
What is given in the Gita Press, the speaker says, you can do. Yes, do it. Asked whether nyasa can be done in a certain Shiva kavach, he answers that it can.
May a householder do japa of the Aghor mantra of Shiv ji without diksha?
Asked whether a householder can do the Aghor mantras of Shiv ji without any diksha and what the krama sadhana would be, he says that a very large or maximal japa cannot be done. One may do japa up to a limit — meaning at the maximum, if you wish, do japa 27 times.
Does the mere effort of keeping a vigil please the deity?
He says the best thing this time was that on the night of Shivratri a great many people stayed awake, some setting alarm after alarm to get up and do pujan. They made the effort, he says, and seeing that effort Mahadev will be pleased — that my child made the effort to please me — and on these nights he will certainly give kripa. That much bhava should be there: if sleep comes, then set alarms and rise.
Which stotra or mantra should be done for Ma Jai Durga of Jharkhand?
He says the complete vidhi-vidhan and puja of Bhagavati Jai Durga is a separate form of tantra with an entirely separate vidhan, and can be done if you live there. Ordinarily one may do it with the ashtakshari mantra; there is also the saptakshari mantra of Parvati ji which he has given on the channel. In fact, he says, two mantras given on the channel — one of Samb Shiv and the second the saptakshari — are both mantras connected with Jai Durga, taken from the khand of her own tantra. They are from the Jai Durga Mishra Tantra.
What is prescribed for a weak Chandra and Shukra?
Nothing much, he says: special pujan of Shiv ji, and a little practice — at least kapalbhati and bhastrika among the yoga kriyas, these two things to be attended to. Along with that, pujan of Shiv ji, a path of the Rudrashtak, and abhishek of Shiv ji with milk, with water, and with a fragrant substance such as rose water — in a temple, not at home. Begin this from the Phalgun Purnima, that is from this very Monday; if you can continue even for 15 days, there will be much benefit.
How is Mahadev pleased, and how is Bhagavati pleased?
For Mahadev there are upayas of pleasing him; for Akash Bhairav, he repeats, it is not a matter of pleasing but of kriyatmak things. Those who wish to please Bhagavati should do japa of her hundred names, sing of her state, perform her archan with her sahasranamas, do her shringar — Bhagavati will give kripa; do japa of her name. But if you must do the Siddh Kunjika, then japa in lakhs, together with nyasa and the rest, and after that it will happen.
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