Beej
Every question on the site tagged Beej, each answered from a timestamped source rather than a summary written from memory.
A "seed" mantra whose power depends on exact pronunciation — even a small mispronunciation can misdirect the energy it draws in.
100 notes from our sourcesNotes from our sources
Can Mahamrityunjaya Kavach be read more than once a day?
A pandit's caution against reading Mahamrityunjaya Kavach more than once concerns its beeja-heavy recitation, whose energy a woman, someone without the yajnopavita, or anyone unable to keep the required discipline may not be able to sustain. Such a person should instead do an anushthan of the Shiv Raksha Stotra — both Puranic and tantrokta — for the same protection.
Can an ugra beej mantra be taken up without a guru's specific direction?
A very ugra (intense) beej mantra should only be taken up in greater measure once one is formally diksha-taken into it by proper vidhi-vidhan. Someone already guru-diksha-taken should proceed with the guru's permission, first completing an anushthan of Bhagavati Kali's kavach, and only then take up the japa as far as capacity allows.
Does it matter if an ekakshari mantra's exact form varies slightly?
The version of the Bhavani mantra circulating with the most authenticity can be traced to tantra granthas. But in an ekakshari mantra, even a slight change of anusvara, or of a long versus short vowel, changes the rishi, chhand and the rest attached to it — the version settled on has to be exact, not whichever variant simply "feels right."
In Hanuman ji's beej mantra, is it the makar or the gakar?
Asked whether Hanuman ji's mantra takes "hum" or the other syllable, the speaker says that if one is doing it by the tantrokta vidhi, it should generally be spoken in the makar — that is, "hum". Some forms will carry the gakar instead; which it is depends on the mantra.
Nature of the Dattatreya ekakshari beej mantra
The speaker says this mantra is the Bija Mantra mantra of the complete form of Bhagavan Dattatreya — just as Kali, Durga and every principal Mahashakti has a beej mantra, so does the param guru swaroop Bhagavan Datta. A beej, he explains, is like a seed from which a tree grows and bears many fruits: this is Datta's smallest form, yet all his shaktis are contained in it. The beej itself is not spoken in the video; he says the full japa vidhi is in a PDF linked in the description.
Japa method of the Datta ekakshari: viniyoga, nyasa, the bare beej
The speaker says the full japa vidhi is a PDF in the video description, to be downloaded and printed. Each sitting begins with Viniyoga and Nyasa, then the Japa of the Ekakshari mantra. Neither Pranav nor namah is to be attached: only the Bija Mantra as it is, and its japa is to be done in the greatest possible quantity.
Bhojpatra yantra and kavach prayoga with the Datta ekakshari
The speaker adds an optional prayoga he calls excellent: on two Bhojpatra draw the Yantra shown in his diksha video — two triangles opposite each other with the Datta Ekakshari beej written in the centre — and do its usual Prana Pratishtha if you know the full vidhi. Keep both by Bhagavan Datta on the first day; after that day's japa, seal one into a copper or silver Kavach on a yellow thread and wear it while the japa continues. On the 30th day, the next Purnima, after japa, havan and samarpan, put the yantra left by Bhagavan into a fresh kavach and wear it, and give the first kavach Visarjan in a river. Both the kavach and the mantra, he says, are then siddha.
Vindhyavasini as the root shakti and seed of every beej and mahashakti
The speaker says that while much cannot be disclosed, this much can be said: Bhagavati Vindhyavasini is, in herself, the most root shakti of this entire universe — Jagadamba is the seed-form of all shaktis. Whether it is the maya Bija Mantra, the Pranav beej, or all the mahashaktis there are, the seed of them all, their place of origin, by kalpa-bheda falls somewhere at Vindhyachal.
Amriteshwari is to be done joining the Lakshmi beej with it
Amriteshwari — do it joining the Lakshmi beej with it, he answers, with the Lakshmi beej.
The beejakshar sadhana of Hanuman or Ram cannot be given at present — a state in which even medicine cannot be taken, since sleep would then end the sadhana.
The speaker says the beejakshar sadhana of Hanuman ji or of Ram ji is not possible to give at present. To a listener offering to send medicine he says that at present his state is not even one in which medicine can be taken — if medicine is taken, sleep will come, and then how will the sadhana be done? That too becomes an issue.
Why the Mrit Sanjivani vidhan must be left entirely alone by ordinary people
The speaker says to leave the whole vidhan of Mrit Sanjivani entirely, because of the kind of things used in it and the kind of beej mantras it has — no ordinary person should use it at all. Only those who know both Vedic and tantrokta kriyas, who also know the process of protection, and who, if they are applying maran and the like upon someone, also know how to stop that prayoga.
What should one do who has been given a beej mantra but has no diksha?
Asked how much japa to do of a beej mantra given for Ma Jai Durga, he says that if there is no diksha yet, then do not do japa of the beej mantra — do the Jayanti Mangala mantra. If there is diksha, then it can be done. On the Mahalakshmi Ashtak he says to do 108 paaths daily independently, completing 1100 paaths in Navratri.
Which mantra and how many ahutis for the Lakshmi havan?
Two samagris are exceedingly wonderful for Bhagavati Lakshmi ji, for a paushtik havan, the speaker says. Whether you wish to do the Mother's night-time havan by the satnam, or wish to do a ten-mala havan by one of her beejaksharas, or wish to do it by some mantra of Bhagavati's Mahalakshmi Ashtak — whether a hundred ahutis are to be given or a thousand — in the samagri, in the paushtik samagri, keep panchmewa.
How does one come to know about one's beejakshar?
Asked how one will come to know about the beejakshar, the speaker replies that it has been told in the video — if it is to be done in the makar, they have told it.
Who may take up the Beejakshar sadhana published on the channel?
The Beejakshar sadhana of Bhagavati that has been published on the channel can be done by every person who has at the very least performed the Dev Deeksha vidhan. For those who have no guru, the speaker says he has repeated the point in those videos too: those who have no guru, who have taken no deeksha of any kind, and who have performed the Dev Deeksha vidhan and completed four lakh japa of the Ekakshari of Bhagavan Dattatreya.
How does the dhyana mantra relate to the beej?
The form to be meditated on is the one the dhyana mantra gives. For the Ekakshari mantra of Bhagavati Durga just given, the Beeja Durga Pranava, Bhagavati's dhyana mantra is vidyudama-samaprabham — she whose radiance is like lightning. So when you do japa of the Ekakshari, it is that very form of Bhagavati that is to be meditated upon; and the beej mantra you are reciting is one beej, one small portion, of that vast dhyana form within which all the shaktis are contained.
What is the first thing to do in Navratri?
The very first thing is that the Shri Durga Saptashati is the base of shakti sadhana. The Sahasrakshari mantra — the thousand and eight beej mantras, of which you are now going to do one beej — is the Sahasrakshari mala mantra of Bhagavati Chandika, in which those 1008 beejas are contained together in one lay; and that is the original Saptashati.
Why must the beej mantra be perfected by the sadhak himself, and what is needed for it?
Because the first mantra, the beej mantra, has not been obtained by you from the mouth of any guru, the speaker says, you must perform that vidhan yourself and awaken his beej mantra. This mantra you will always keep secret — it is not to be pronounced with the mouth. For the vidhan two bhojpatra are needed, and in a small brass bowl you are to keep ashtagandha, gorochan, kesar and the like, mixing Gangajal and rose water into it to prepare the ink, with a pen of silver wire.
Two inverted triangles — Mool Prakriti and Param Purush — are drawn on each bhojpatra with the Dattatreya beej mantra between them.
The yantra is to be made on both bhojpatra: two inverted triangles one upon the other. These two, the speaker says, are the symbol of Mool Prakriti and Param Purush. Between them the beej mantra of Bhagwan Dattatreya is to be inscribed. He says that the whole vidhi vidhan — which is what and done how — cannot be told; the ordinary simple way is being given, and one should do it accordingly.
The written beej is pronounced three times and declared established lifelong in one's prana, atma and mind, as the equal of a guru mantra.
A flower is taken in the hand — a red flower, a yellow flower or a white one may be taken. Then, remembering Bhagwan Datta, the beej mantra you have written in the middle is to be pronounced only three times. Then you are to say: from today, lifelong, this is for me the equal of the guru mantra; O Lord, be established in it forever; in my prana, in my atma, in my mind, may this beej mantra be established forever in the form of guru. Saying this, one flower is to be offered on each of the two.
Five lakh japa makes the beej param siddha, sava lakh is the minimum, and failing that 108 mala in a single day.
This beej mantra, the speaker says, becomes param siddha by doing 5 lakh japa. But at the very least you should certainly do sava lakh japa. If you will not do even sava lakh, then at the least do 100 mala of japa, 108 mala of japa, in one day; and having done it, put that yantra into a silver khol and wear it — if you are doing the one-day vidhan.
The beej holds every shakti of Dattatreya and works lifelong as one's guru mantra and vajra kavach.
This is your guru mantra, the speaker says, and this very divine mantra is what will always accompany you. Being a beej mantra, all the shaktis that Bhagwan Dattatreya has are contained and present within it. This same beej mantra will work everywhere for you like a guru mantra, like a vajra kavach. So have a beautiful kavach made, and on the next purnima, the day you do your conclusion, put this yantra into that kavach and wear it around your neck.
Full brahmacharya throughout, and a mantra never spoken aloud — a doubt is passed to a fellow practitioner in writing, never by speech.
Full brahmacharya is to be observed properly. This mantra and this vidhi are never to be told to anybody — it should be utterly secret for you. The mantra is not to be pronounced aloud. If some other person is performing this vidhan along with you and has a doubt, then even so, tell it by writing it down; do not tell it by speaking. The guru mantra, the speaker says, is always kept secret.
A daily ghee ahuti is optional, the beej uttered mentally with Swaha.
A havan of that mantra will also take place, the speaker says. If you have the means and the wish, then daily, if you like, you may also make ahuti by mentally uttering this beej mantra of Bhagwan Dattatreya and saying Swaha — with ghee it will be exceedingly excellent. He says he will explain this vidhan separately and in more detail some other time, though he considers he has explained things quite well here.
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.
What Durga anushthan may be done without diksha?
You may say you wish to do an anushthan of the thirty-two namavali of Bhagavati Durga, the speaker answers — there too there is name. There it is beej, here it is name. Do it. Do thirty-two lakh in your life; from that too your gati will happen.
Can japa be done with Devi Pranava alongside any form of Bhagavati?
Absolutely, says the speaker. Devi Pranava is that pranava which is Bhagavati's foremost pranava, the beej of her foremost form. So with any form of any Bhagavati you may do its japa and pujan — certainly so if there is a guru's adesh. And wherever a mantra carries the Vaidik pranava, you may use the Devi Pranava in its place.
The Mahasingh of Bhagavati is used chiefly, with his direct mantra and the mantras of his claws
He says the Mahasingh of Bhagavati is chiefly used in these. The Mahasingh has two mantras: one direct mantra of his, and second the mantras relating to his claws, in which a samput of the beej is made — of the rakshan beej and of the agni beej.
What beej mantras do the eight digpalas carry?
He says that leaving aside Brahma and Anant, eight digpalas are chiefly present over the whole earth. They too have their beej mantras — Bhagwan Indra's beej mantra is Lam, Agni Devata's is Ram, then Yamraj's is Yam, and Nairritya's is Ksham.
What beej is used in the dhoom bandhan?
He says that in this we chiefly use, among the beej mantras, the beej mantra of Vayu Devata, which is Yam; if we use the beej related to them, then this thing too is effective.
What care do the Hanuman beej mantras require?
He says that in the beej mantra of Hanuman ji there is the agni beej and many such fierce beejas as Hasphre and so on, so great purity in their pronunciation is necessary. No mistake should occur; observe brahmacharya well. Otherwise there will be a great deal of shool vedana in the body — that is, pain, the feeling that some thorn is being pricked in, as pricks in the knees during a viral fever.
Should someone with tantra done on them go straight to the Mahakali beej mantra?
He tells Jai Singh ji, who says tantra has been done on him and is asking to do the Mahakali beej mantra directly, not to do so: first perform at least the initial sadhana related to Bhagavati herself — her Ashtottara Shatanama and the like — do the kavach, and only then go to the beej mantra.
What is an astra mantra?
He says that in astra mantras such beej mantras have been used that on their account they increase their effect, move, cause destruction, and then go and are absorbed.
Which sadhanas use Bhagavati Tara's beej mantra?
Wherever a jata-related siddhi is performed, the contribution of Bhagavati Tara is the most important of all, and it is her siddhis and her mantras that are used. When you perform the prayoga of Chaur Ganapati and the like connected with some guru parampara, or are doing the sadhana of one of your Mahavidyas, or do japa of Kurukulla mantras — among the many mantras you will find there, the beej mantra connected with the jata will be the beej mantra of Bhagavati Tara alone.
What may be written in the Havan kunda for a Durga Havan?
Yes — write Hreem, if you are doing it by the speaker's method. You may draw the Yantra, the triangles, both triangles. You may write the Beej mantra of whichever form of Bhagavati you are worshipping, and the Beej mantra of fire, which is Ram.
Why does the beej Chamundayai stand in the Navarna mantra?
Bhagavati Chamunda is in herself the most blazing and ojaswi, and one may say the most fierce, of the devis. The beej akshar Chamundayai that has come in the Navarna, he says, has not come there without reason: that form of Jagadamba stands present in direct form within that mantra.
Which Bhairav mantra should be used for sadhana?
The sadhana mantra of Kaal Bhairav, the Mahabhairav mantra, has been given on the channel Mahakal Status Official, the speaker says. Bhairav ji's sadhana should be done with that mantra; it is pranav-rahit. Also, it is a mantra samputed with the Bhairav beej, and any woman or man may do its sadhana without any doubt or hesitation whatever.
How is a rudraksha mala purified?
Information on Swarnakarshan Bhairav sadhana can never be had on this channel, the speaker says, and for that he asks pardon — because the chief tantra sadhanas are also most particular sadhanas, and there is no benefit in making them public; people only listen, and then only misuse of it happens. Asked how a purchased rudraksha mala is to be purified, he says the vidhi of purification has been given on the channel — look at the very first five or seven videos, in which the whole method for a mala has been told. Asked which mantra should be taken to begin sadhana, he says one may do a beejakshari, and one may also do a mala mantra.
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.
Ganpati sadhana as the precondition for success in any anushthan
The speaker says that without the sadhana of Bhagwan Ganesha no one can obtain complete success in any special Anushthana or in any field of life, so Ganpati sadhana is extremely necessary. In tantra, he says, it has various stages: a very step-by-step vidhan through beej mantras is given for the ashta-vinayaka and Maha Ganapati swarups. The sadhana he presents here is instead for an ordinary sadhak or ordinary householder, to cross every difficulty that comes in life.
What is in the Shiv mala mantra?
In the Shiv mala mantra that people recite and do japa of, all the chief Bhairav forms of Bhagwan Shiva are described. It is among the most extremely fierce mala mantras. But in that mala mantra such beejas and mantras of Bhagwan Shiva have also been given that they all become gentle, and when the circumstance is most severe its japa and path should be done.
Why was the shat Gayatri mantra removed from the stotra collection?
He says the shat Gayatri mantra a listener mentions has been removed, because that mantra is a tantric mantra joined with beejas and not everyone can do its japa; for that reason he did not put it into the stotra collection. It is one of the most necessary mantras and a separate subject: it should not be done at all without upadesh and adesh. It is used, with a duly performed purashcharan, when someone's lifespan is waning.
How are the forms invoked inside the original Kamakhya kavach?
The speaker says each form is invoked by samput with the original beej mantras, asking that form to protect our own form. For instance Bhagavati Tripur Bhairavi is asked to protect from the direction of patal, from below — and she will not be there alone: her trikut mantra and shatkut mantra will be there with the beejakshar.
This analysis is for sadhaks of any lagna doing tantrokta sadhana with beejakshar mantras and kavach.
For sadhaks walking the path of sadhana, he says — he assumes everyone on this channel does sadhana, whether little or much. Specifically: a chart of any lagna, someone wishing to do sadhana, especially tantrokta sadhana involving beejakshar mantras, doing an anushthan of tantratmak kavachas, and intending in future to do the sadhana of the tantrokta and ugra forms of his ishta. The question is how the twelve bhavas give fruit in that.
Do these mantras have side effects, and does an ekakshari need the pranava?
Ankit Tiwari ji speaks of some side effect: there is no side effect at all from these mantras, the speaker answers. They are the naam mantras of Bhagavati; in Jayanti Mangala there is the capacity of eleven devis. And there is no need to attach the pranava to an ekakshari, he tells Manasi — keep the ekakshari beej mantra independent.
Why is Durga's namavali given instead of Amriteshwari's?
The Bhagavati with Bhagavan Mahamrityunjay is Bhagavati Amriteshwari. Her namavali, in one way of putting it, is furnished with tantrokta beej mantras (Bija Mantra), and in it there is the compulsoriness of Diksha. But Bhagavati Durga is saumya for all and all the mahashaktis are comprised in her, so anyone can recite hers — therefore the 108 namavali of Bhagavati Durga has been kept here.
Why is the mala mantra said to exceed a kavach, and what is its difficulty?
It is said that the effect of a Mala Mantra stays greater than that of a Kavach and the like — but comparison is not to be made, he says; it is an ordinary matter, because things have been embedded in it. However, it also contains beej mantras (Bija Mantra), so it becomes difficult: if you get caught in the pronunciation and the tongue cannot articulate properly, then rather than doing it wrongly, either learn the pronunciation, or if it seems to be taking too much time, switch — do the Ashtottara Shatanamavali or the stotra.
When should protective mantras and Kavach be recited aloud versus silently?
Kavach and Stotras are generally recited aloud rather than silently, aloud recitation of fierce mantras like Maha Bhairav suits moments of extreme fear or black-magic affliction, but chanting stays whispered or mental in temples and for personal Siddhi work, while Beej Mantras within a stotra are always chanted silently.
Navgrah mantras open to everyone: beej-and-naam mantras, with or without the yajnopavita
The speaker says Navagraha mantras exist in Tantrokta, pauranik and Sabar forms, and choosing among them is very difficult: one who wears the Yajnopavita may use all of them, while one who does not may jap the Bija Mantra-based mantras without the Pranav. For this reason the mantras he gives in this vidhan are all of the kind everyone can jap, mantras made of beej and naam, which woman or man, with or without the yajnopavita, may jap without any doubt or hesitation.
May a Shri Vidya initiate do maya beej japa separately?
Asked by a listener who has had the initial diksha in Shri Vidya, has no separate diksha in the maya beej, but wishes to do its japa, the speaker answers that he should obtain the guru's adesh once. Speak once to those who gave the diksha — "Guruji, give us the adesh once" — and if they say just that much, it is most excellent.
The mantra may be a naam mantra, a beejakshar or a shloka, and the guru places its nyasa in the body
You may take up such a mantra and walk with it, whether it is a naam mantra, a beejakshar, a beej mantra, a full mantra, any mantra at all, or a shloka. When the guru gives you the mantra he will perform its nyasa in your body — sometimes even a brihad nyasa, according to your own capacity.
Once the practice is established a Kavach is added, and after it the Beejakshar, the Argala or the Ratri Sukta
When the practice has formed and you are completing it in very little time, add a Kavach with it. When the Kavach is done, go on to the Beejakshar; or to the whole extended prescription of the first mantra of the Argala; or, if you want a Stotra rather than a mantra, to the Tantrokta Ratri Sukta. But hold to one base.
How should the Aprajita stotra be perfected in Gupt Navratri?
Asked what the vidhan is for perfecting the Aprajita stotra in Gupt Navratri, he says: do it by that vidhan by which you have been reciting it until now. On the Aprajita stotra he says every time that there is a very great inclusion of beej mantras in it, so the pronunciation of the beej ought to come to you properly. If you do the pronunciation properly, then you may recite it to your capacity.
May the Shiv Shadakshari mantra be japa'd with the Maya beej?
Asked whether the Shiv Shadakshari mantra can be japa'd with the Maya beej, and if so where the Maya beej would be placed in the Shiva mantra, he answers that this question should be asked of your own guru. To alter or to insert any beej in any mantra by oneself would be wrong. Take guidance from your own guru, and only after that make any interference in a mantra.
Separate videos are promised on each beej, Kreem and Kring alike
A listener asks him, if possible, to say something on the Kreem beej mantra. All right, he says — on the beej mantras he will make one separately on each single beej; on both Kreem and Kring.
How should a beej mantra be chosen for japa?
He tells a listener by name that there are a good many differences among the beej mantras: which beej you are doing japa of, and with what purpose you are doing it — you should do it having seen this.
How many japa are needed to siddh a graha's beej mantra?
Asked whether Brihaspati's beej mantra is siddh by eleven thousand japa or four times that, the speaker says he does not have the number in mind, but siddhi does not come from eleven thousand. The vidhan of chaturguni japa belongs to prayoga, after siddhi. For siddhi it is at least sava lakh, and if you are doing an ekakshari beej mantra then four lakh — one lakh is the general figure, and in Kaliyuga four lakh. Only then comes the prayoga vidhan, in which if the number is eleven thousand it will be eleven thousand, and in a special circumstance chaturguni japa.
Can Ma Kali's beej mantra be tattooed on the hand?
A listener asks whether Ma Kali's beej mantra may be tattooed on the hand, noting that a film star has had such a tattoo made. The speaker says he is in favour of having a symbol made — one should certainly have the symbol of one's aradhya made: have the Sudarshan chakra made, have the Kaumodaki gada made, have Kali ji's khadag made. About a beejakshar he becomes nineteen-twenty, because it is not known what the niti and niyam of your life are, whether favourable or unfavourable; in that he will not say yes. A pratik chinh you may certainly have made. Mantras and shlokas, in his view, are better written by those who are extremely dedicated to their aradhya and who never come into doubt about their aradhya — if in some form we were to sense that our aradhya was asking for our head, cutting our throat, and we would not take a moment in giving it, then have that mantra written. For the rest, your own viveka and intelligence: have beautiful symbols made, and go into writing mantras only if the surrender, the dedication, is of that level.
When should a beej mantra be begun, and can it be a guru mantra?
Asked what a mantra ki palat is, the speaker says the question is, in his view, incomplete. Asked when the japa of a beej mantra should be started and whether it may be used as a guru mantra, he says yes, it may — begin it from the day of Guru Purnima. To a listener who wishes to be fully joined with Maa Kali and to receive her darshan in a dream, he says that giving darshan depends upon her; but if you wish to do her seva puja, begin the singing of her stotras and stutis and her arti at an auspicious time.
How is the beej written on a bilva patra in the Durga Chalisa siddhi?
Asked whether, in the siddhi of the Durga Chalisa, the beej is to be inscribed on a bilva patra on the smooth part or the back part, and whether it is to be offered straight or inverted like on a Shivling, he tells Akash Gupta ji: it is to be done on the straight part, not on the smooth, that is not on the back side — do it on the front part. And the offering is to be made straight; there is no need to offer it inverted as upon a Shivling.
Can Ganesh havan be done daily, and is name-japa ever harmful?
Asked whether the havan of Ganesh ji may also be done daily, he says absolutely. Asked whether there is any harm in doing japa of the name of Bhagavan Shri Ram, he says there is no harm, brother — keep taking the name of Bhagavan, there is no harm; do not be so excessively suspicious. It is for beej mantras that it has been forbidden: a beej mantra or a Vedic mantra should not be muttered at will in that manner. Do name japa; it is not forbidden at all. Asked whether, during this Ganesh pujan, pujan can be done by making a murti of turmeric and whether the visarjan will also be so or the vidhi different, he tells Uday Pratap ji that the video will be uploaded the very next day telling what kind of murti is to be made and how you can make it at home too — listen to it and the whole doubt will be cleared.
Are the tantric granthas available today the limit of what exists?
He repeats a point he says he has made before: it is not necessary that things are limited to whatever tantric granthas are directly available to you today as books. Beyond them there are many things that have not yet become public, and when they do become public ordinary people take a very long time to accept them, or do not accept them, because they feel the material is not authentic. One such subject, he says, is the beejatmak or mantratmak Saptashati connected with the gupt avatar Babaji spoken of in the context of Kriya Yoga.
Bhagavati manifested before Vedavyasa seated on a lotus of a thousand sahasrakshar beejas
The speaker says the subject is clarified there: when Bhagavati manifested before Vedavyasa, on the lotus seat on which Maa was seated a thousand sahasrakshar beejas were clearly visible. So Bhagavati is seated upon the beeja matrikas, and within those beeja matrikas each single independent beeja has an independent sadhana of its own.
What belongs to each of the thousand matrikas?
He says that those sahasra matrikas, each representing one shakti, all have their own separate rishis and separate Bhairavs, independently. That, he says, is for sadhaks.
What order did Bhagavati give for the composition of the grantha?
He says the adesh given by Bhagavati was: compose such a subject, let there be such a grantha, that ordinary people may take benefit from it — and do it by placing these beejas in sequence.
What does the word Saptashati actually stand for?
He says Saptashati is held to be an apabhramsha form. In older granthas, and from traditional people, one hears — and it is found written here and there — that it is Sapta-Sati, the seven satis, and that the capacity of those seven satis has been coordinated into these seven hundred shlokas. But in reality, he says, they are Sahasrakshari: these matrikas are more than a thousand, of which only seven hundred were set out for ordinary people.
Another beeja appears during Panchakshari japa and uchchatan sets in — what does this mean?
A listener says that during Panchakshari japa another beeja is seen, that he starts doing japa of a beeja mantra in the middle, and that uchchatan sets in. He answers: never mind, this happens. One should not be so greatly troubled by it. From the state of tandra forming, all these things can happen with any sadhak.
Does the khappar change with the beej one is initiated in?
He tells the questioner that the thirty-six syllables of Bhagavati Bagla, which people call the beej mantra or the mool mantra — if one proceeds even according to that, and if you study the tantra granthas, then according to the several beej mantras of Bhagavati Bagla that are current, the khappars change as well. Which beej were you initiated with? Whether Hreem, or Hleem, or Hreeng — the khappar will change accordingly; and if you were initiated in Hreem and the khappar vidhi of Hreeng is given to you from here, he says bluntly, there will be a bamboo in your backside, boy.
Who among women may pronounce the pranav while offering ahuti?
Speaking openly and clearly, he says to all the mothers and sisters whose menopause has taken place, who are above fifty years of age, whose menstruation has stopped: you may, if you wish, offer ahuti pronouncing the pranav. But those who are not yet in that state should not pronounce the pranav and so on; they should pronounce the Devi pranav, and doing the paath of the mantras while pronouncing the Lakshmi beej, they should then offer the ahuti.
Where is the beej mantra and sadhana mantra of Shakambhari given?
Asked repeatedly for the Mohini mantra vidhi, he says how many times shall it be told; and for the beej mantra and sadhana mantra of Shakambhari ji, he points to the link pinned above.
Can the beej mantra of Hanuman ji and the mantra of Bhairav both be recited?
Yes, you can, brother — do it, he answers.
What exactly is a guru needed for?
What is the need of a guru, he asks: that he should make the uccharan clear — if there is a beej in the uccharan, how the pronunciation goes in that beej. For that a guru is necessary. And if there is a doubt or a misgiving in your mind, for that a guru is necessary — as, for instance, the doubt people keep about whether to attach Om to the Navarna or not; there is a guru for that. The meaning of guru here becomes: one who removes your doubt and misgiving.
Can a beej mantra be japped while walking about?
A question kept coming in the group, he says: if for some reason we cannot do puja-path and are going somewhere, can we do japa of the mantra we do — beej mantras and so on, the Navarna mantra — while walking about? His answer is that it is the naam mantra whose japa should be done. A separate video with the full vidhi-vidhan has been made and will be uploaded soon, but japa of beej mantras is never done while walking about. Those mantras in which the process of nyasa and so on has been prescribed, which have viniyoga by vidhi-vidhan, which are to be japped on a mala with a set direction — never do a walking japa of such a one.
Can you add the Shri beej after Om to any mantra?
Asked whether one may do japa of some mantra by putting the Shri beej before Om, he answers that one should not do a hera-pheri of the beej mantra from oneself.
Other tantra channels shove extra beejas into the Navarna and panchakshari mantras
The speaker says other channels that make tantra videos have shoved in the Navarna mantra, the panchakshari mantra, every mantra — do it, do it well, do it like this, put Om on it, put Om on both sides, insert this beej in the middle, insert the Shreem beej. He never says do Navarna japa this way or that, because Navarna is in itself maha-explosive and in the highest degree consistent with science.
What is seated inside the Damodara beejakshara?
Damodara is the sustaining form of Bhagavan Narayan, and in that form, in the measure of agni, the measure of brahma and the measure of the anga, Bhagavati Jagadamba Anagha Lakshmi herself is seated in the beejakshara. He is the sustainer and the maker of Shri, endowed with Shri; the agni beej is there to grant fire within the Shri; the "ra" sound is in the Rudra form; and as the anga above there is the "a" sound, the "ma" sound, or the "ga" sound, whichever you are to do japa in.
Can a negative shakti take away the japa of this mantra?
Women too become alarmed that some negative shakti may have been attracted and come, the speaker says. Keep it in mind: in the japa of this mantra no negative shakti has the capacity to take it. The reason is that the agni beej is in it. Where the agni beej will be, where the measure of agni will be, the vayavya shaktis — that is, the pret and pishach, who are of a vayavya form, of the nature of air — do not have the capacity to receive the japa of a mantra endowed with agni tattva.
What is obtained in the gakar as against the makar?
Rajesh ji asks: if material desires are fulfilled in the makar, what happens in the gakar? See, the speaker says, the gakar becomes tantrokta. For tantra siddhi we go into the gakar. Although there is tantra siddhi in both — in the gakar it becomes one thing, in the makar it becomes another.
In which form are the beej mantras of the Datta Vajra Kavach read?
Whatever beej mantras there are, you are to read them all in the makar, the speaker says — keep this in mind. "आम शक्ति क्रोम" — so it is to be read as om, krom. The "dram" will be read in the makar. "Shreem" too in the makar, "som" too in the makar. However many have been given — "क्लाम, क्लूम्" — all will be read in the makar. Keep this in mind.
How should children be started on Saraswati sadhana?
Have them do the Bhagavati Saraswati practice that is on the channel. For the Beejakshar: once children reach about eight or nine years, Bhagavati's Beejakshar should at least be taught to them and japa of it done daily.
Is Shraap Vimochan needed before the Chandi Kavach, and what follows an Anushthan?
Not that necessary before the Chandi Kavach — though it is good if you do it. And after an Anushthan of Durga's Beej mantra, at minimum nine mala of japa should certainly be done every day; the nine mala will strengthen it and your desires will be fulfilled.
In the Maya beej and Lakshmi beej, is the anusvara makar or the one with nada?
Asked whether the utterance of the anusvara in the Maya beej and the Lakshmi beej is correct as makar or as the one with nada, he says: look, if you go along taking makar, and you are a householder, then it is exceedingly good.
What should someone uninitiated, or initiated in another kula, do before using a samput?
Those not initiated in any manner, or initiated in another kula, should at the very least take the adesh of their own guru. He says so in the video itself. Those who cannot do even that should use the saumya shaktis — for a Narayana line, the beej of Bhagavan Narasimha will also serve as samput.
How much japa of the beej mantra may be done without initiation?
The japa of the beej mantra you may certainly do up to a limited quantity, the speaker says, because it is Bhagavati Bhuvaneshwari's and it is the Devi Pranava — that you may do. But if a brihat anushthan of hers is to be performed, then doing it after taking upadesh is best, because the matter of avaran pujan and the rest then arises. If you have done a sava lakh there is no issue; do that much certainly. Doing ten mala of japa every day is excellent. But if you now want to do eleven lakh or twenty-one lakh, then you should become initiated.
What an uninitiated person may do of Pitambara: stotras yes, mool and beej mantras wait
The speaker says that once the three arambhik sadhanas are done, one may recite the stotras of Bhagavati Pitambara. The mool mantra, the beej mantra and the like should be done only after being initiated, or else, after these arambhik sadhanas, only up to a fixed period of time; a Savalakh anushthan of them is not to be done, since for that one must be initiated in some parampara. The common preliminary things, the stotras, may be recited: the shatnam, the Sahasranama and so on of Pitambara, taken up as an anushthan. Without Diksha, he says, do first, in order, the sadhana of Dattatreya, of Ganpati ji and of Bhairav ji, and then take up the Rudrayamala's hundred-and-eight name stotra.
Why is invoking a fierce shakti dangerous for an ordinary body?
So tell me, the speaker says: you are invoking into your body a shakti so fierce that this body has no capacity at all to bear it. Your weight itself is not that much — you are of 70 kilos, of 80 kilos, and you are calling a shakti of thousands upon thousands of kilos. When it comes into the body, will there not be suffering for you? Will there not be suffering in your life? And on top of that you are putting in a mantra: bind, kill, cut, tear, rend.
Why are the Aprajita and Kunjika stotras kept secret?
Not only the Aprajita stotra but the Kunjika stotra too, he says, and many satakshari and many hriday — he makes no videos on any of these, and keeps them all secret. The reason behind it is that the capacity to do that thing is not in everybody. If he tells the whole vidhi, people will not do it; they will do it half and incomplete and then be troubled — and he does not want anyone to be troubled on his account, does not want to lead anyone astray. In the Aprajita there are so many beej mantras that their pronunciation will not come out of everybody.
How many paths of the Kaal Sankarshan tantrokta stotra should be done?
For the Kaal Sankarshan tantrokta he cannot say anything, he answers, because the same matter will arise again: there is a beej mantra in it too, the mool beej given within it. And attend to this — on separating them out, there are not 108 names, only 105. If you get the mool stotra you will find 108 in it: the Kaal Sankarshan tantrokta Batuk Bhairav stotra. Read it once and see; it will be only 105. If you have the mool book, the mool grantha, you will find 108 in it. Otherwise it is called ashtottara, but three names are found short there. And since the mool mantra and all the rest is given in it, guru kripa becomes necessary there.
Avaran pujan is taken up only once a daily niyam of archan is settled, learnt slowly over many sittings, and the beej mantras only after that
When it becomes memorised for you and a niyam is formed — that we are sitting for roughly half an hour or a sava hour and doing a good archan, doing the sahasra archan, doing the shat archan, it has come into our niyam, we are doing it for our own gods and goddesses — then you should sit and learn the avaran pujan. You will not learn it in one sitting; learn it in ten sittings, slowly and slowly.
Is it acceptable to add beej mantras or extra pranavas to the Panchakshari?
Apart from that, he says, those who use a beej mantra in it, or use the pranava and so on, of their own will or having heard it somewhere — in his view that is not proper. To tamper with these mantras is not proper. To the claim that the mantra is keelit and that saying the pranava five times before and five times after will give ten times the effect and grant its siddhis, he answers: first look at the state of the one telling you.
Which alterations to the Panchakshari and Gayatri mantras are wrong?
He names them: that you should put om ten times before the Panchakshari; that five oms should be put before the Gayatri; that agni beej should be used five times before the Gayatri; that maya beej is made to be used five times; and other beejas besides. Do you even know, he asks, what the state of the person will be after using agni beej, and for what purpose he is using it?
What is a bija mantra, and how is it said to function in a disciple?
A bija (seed) mantra is typically a single syllable — like krim, hrim, shrim, or klim — believed to contain the full essence and consciousness of a deity; the author describes the guru's transmission of a bija to a disciple as analogous to sowing a seed that, through sustained japa, is meant to grow into the deity's full manifest presence within the practitioner.
Who may recite Bhagavati Kali's Jagan Mangal Kavach and who should not
The speaker says Bhagavati Kali's Kavach makes a person able to do what seems impossible, but it gives its effect properly only to a sevak or sadhak of Kali. Because it combines every bija mantra of Kali and generates enormous energy — and life changes very fast after it, which one must be able to absorb, handle and use — a complete beginner with no sadhana, no japa tapobal, no guru or diksha and no prior anushthan should not recite it directly or heavily; such a person may recite it once a week, on Saturday, until unshakeable faith in Jagdamba forms or diksha is received. Two kinds of people may take it up fully: anyone crushed by enemies' Abhichara, conspiracies, a near-death situation at home or false court cases, who may do its anushthan even without Diksha with no dosha; and a daily sevak of Mahakali who does her panchopachar, dashopachar or shodashopachar puja and bija japa every day, for whom being initiated or not does not matter. Not every kavach is for everyone, he insists; do not start it just because it read well on the internet.
Symbolic bali after the Kali kavach path because of its samhar bija
The speaker says that because the kavach uses the samhar bija many times — a bija that, true to its name, moves like a sword — a symbolic Bali becomes necessary after the path. The sattvik kind is Jeev Seva, which falls under Panchbali: roti to crows, food to cows and dogs, flour to ants, done without fail. Besides that, light a fire and burn at least two camphors, with two cloves on one in the name of Bhagavati Kali and two on the other in the name of Kaal Bhairava. If you are doing 100 paths a day, then before the camphor bring two raw green lemons, cut them upright and offer them as Nimbu Bali on two mandals drawn on a plate or the ground (the mandal is shown in the channel's video on offering bali); this keeps the kavach's energy balanced between your ishta and you so no sharp effect falls on you. Then burn the cloves on camphor before each mandal, do kshama prarthana repeatedly, and dedicate everything to Bhagavati.
Which mantras are the prayogik shatkarma ones?
Apart from the beej mantras of gods and goddesses there are beej mantras belonging to the shatkarma. He gives the Panchmukhi Hanuman kavach as the example: an independent mantra comes in it which is also recited separately, and inside the kavach itself there is a mantra in which, for maran prayoga against an enemy, beejas such as khem khem are used, and for stambhan the word stambh stambh followed by thah thah.
What if the other side really is doing abhichar?
Then you have used mantras carrying shatkarma-related ugra beejas — sphrem sphrem, khrem khrem and the like, and especially mantras of Hanuman ji, of Bhuteshwar Mahadev, and the various tantrokta mantras of Bhairav ji — simply by reading them off. The speaker says people today are extremely frustrated; the comments are full of it. Nothing is working, nothing is working; nobody will do the work, they are all frauds and hypocrites, so we will do it ourselves and take revenge on everyone.
The Jain mantras carry the tantrokta and Devi Pranav, not the Vedic pranav
He says that on reading their mantras carefully after that comment, he found that the Vedic pranav is not there at all in what is written; there too it is particularly the tantrokta pranav, and the Devi Pranav and the like are present in the chief mantras. There are mantras of such shaktis that only the name is different: read their dhyana, their mala mantras and their principal working mantras and it becomes clear that these are related to here. Only a slight change has occurred, a slight difference of form; all of it is connected with Sanatan and is not very different.
Dattatreya beej mantra as guru mantra and the daily prayer for a physical guru
Alongside the mala mantra, the speaker says, a sadhak may take up the japa of Dattatreya's Bija Mantra mantra for the purpose of a Guru mantra, and may also do it mentally. If no guru mantra or naam mantra has been received from any guru in physical form, he says, then until that is obtained the sadhak should take the sharanagati of Dattatreya and pray to him daily: that the Lord bless him as a shishya and grant him a guru in physical form.
What does the beej mantra of Kamakhya contain?
He says a friction of the mantra takes place. In the beej mantra there are ta, ra and the long ee. Ta is for Bhagavati Tara; ra is of Agni; ee is directly of the Mahashakti. So consider, he says: Bhagavati Tara, and that too in the form of fire, and that too together with Mahamaya — which is why it has been held to be a trikonatmak shakti. In the Kaul parampara the chief mahapujan too takes the trikon in just this manner.
Why will even a simple Kamakhya japa turn ugra?
Because with ta, ra and the long ee you have her mool mantra: if you do japa of that alone, so much energy will build that it cannot be described. And here you will at the least be doing the panchakshari or ashtakshari mantra of Kamakhya — it will not be less than that, and it will be with this very beej. However simply you go about it, it will be ugra.
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