Astra
Every question on the site tagged Astra, each answered from a timestamped source rather than a summary written from memory.
Other sadhanas
A "weapon" mantra used for direct protection against dark activity — requiring the same caution and eligibility as any other advanced ritual.
74 notes from our sourcesNotes from our sources
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).
What will Maheshwar and Bhagavati do in the Vaishnava kalpas?
When that kalpa of theirs runs, where Bhagavan Narayana has received the command, blessing and boon to display his supremacy, then there Maheshwar Shiva will contemplate him; the Rudra who is produced will contemplate him; and Bhagavati too, who is the param Vaishnavi Mahamaya, will hold Narayana to be everything — because here Bhagavan Shiva has given the order and has given him everything, his whole aishwarya. Shiva then says: you will be endowed with great strength and valour, jagat-pujya, Jagadishwar, and in some places unconquerable even by me — that is, even we shall not be able to defeat you.
How the Kaumodaki gada, the Sudarshan chakra and Sheshnag took avatar is a separate subject, held over
Do not think here, the speaker says, about the Kaumodaki gada which took avatar, and the Sudarshan chakra which took avatar, and Sheshnag who took avatar — when here Shri Ram is saying this, then how was the Kaumodaki gada obtained by us, how was the Sudarshan chakra obtained? When all these subjects are understood, this doubt too will be removed. He says he has also discussed Maa Sudarshan before, and will one day tell at length what Maa Sudarshan's capacity is and whether that thing is real.
The astra mantras, vidakshar mantras and krama vidyas follow the ang vidyas, each taken up in order.
The speaker says that after that come the astra mantras, in which one of Bhagavati's weapons is made siddh; then various kinds of mantra, different mantras connected with the vidaksharas, and krama vidyas — so one advances in order. The importance of the ang vidyas is greater, he says, because one never calls a single person alone.
In what order should a beginner take up the different deities?
The speaker says that at the beginning one has to do the upasana of various kinds of mantra and various deities. One begins first with Ganpati, then Bhairav ji, then Hanuman ji, then Mahadev; then one comes to the main sadhana, and alongside it makes the kavach siddh, the astra mantras siddh, the khadgamala siddh and the hriday siddh.
What does the Kilak Stotram give, and can its mantras be offered in havan?
From the very first mantra of the Kilak the attainment of jnana takes place, and all its mantras can be japped separately and independently for different desires. But the process of havan and the like cannot be done with them: havan of all the mantras of the kavach, argala and kilak is not done, and those which are astra mantras get no havan.
Which mantras are used for the Saptashati nyasa, and why they must never be offered in havan?
The nyasa vidhi is stated with the raksha mantras of the fourth adhyaya — "Khadgini Shulini Ghora Shulini pahi no devi, prak Chandaghantaspati Chanda". And always keep in mind: of the mantra by which we are doing nyasa in the Saptashati, we will not offer ahuti. These are astra mantras too, and there should be no ahuti of them.
Why are the raksha mantras given ahuti at a Pratyangira temple?
A listener notes that in the Pratyangira temple the ahuti of the raksha mantras of Durga and Saraswati is given. The matter of a temple is a different thing, he says, and it depends: one thing is that we ask something of Bhagavati with folded hands; another is that we forcibly trouble someone. As for what the ahutis are — the Agni devata is held to be the one in whom Bhagavati is seated in the form of Svaha; and the Agni devata whose kind of fire is invoked in it is held to be in the form of a boy of seven years. Where we give an astra mantra, the form of the Agni devata will be different.
Where are the fiercer astra mantra ahutis performed, if not in a temple?
He says the saptagni — which agni is where and how — will be discussed in detail sometime, and which agni will be invoked if one is offering the ahuti of an astra mantra. Otherwise, if you put trishul, gada, tomar and such fearsome things into the mouth of a boy of seven years, dosh will certainly attach. Such an ugra form is not going to be present in a temple; those things happen on river banks, sea shores and in mountain regions.
Five sava-lakh anushthans of the mantra as the gateway to a Shiva astra mantra
The speaker says those who complete sava lakh of this mantra five times — five anushthans of 1.25 lakh each — may afterwards undertake the anushthan of any one Astra Mantra mantra of Sadashiv, since a Sadhak must certainly do an astra mantra. Such a person should contact him, whenever that may be — six months or a year later — to report the completion and receive guidance; the astra vidhan itself he does not give here.
With which mantras is the havan done in a Ratri Sukta anushthan?
In the Ratri Sukta, the havan will be done with the remaining mantras, leaving aside the astra mantra that is in it.
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.
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.
How does the effect of such astra mantras compare with a Mahavidya prayoga?
He says that in such a case, the kind of effect that is obtained from a saprayukta Mahavidya is obtained in the same way from astra mantras of this kind. In Mahavidya the effect is very tremendous, and in this it is very tremendous too.
When may astra mantras such as Jatavedi and Ulkamukhi be taken up?
He says that Jatavedi, Ulkamukhi, Badvamukhi and all such astra mantras of Bhagavati should be done only by guru kripa, by guru adesh, and after the full repetition and purashcharan of the initial sadhanas has taken place. They should not be done independently. Their vidhis of prayoga are of a very high order, and before doing them so many tests occur if you are not capable.
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.
What is the most necessary vidhi in an astra mantra?
He says the most necessary vidhi in an astra mantra is the upasanhar vidhi. Its very rule is that if you do not know the upasanhar and you have employed the astra, then you too will not be saved — however many purashcharans you have done, even if your japa has run into crores. If you have not made the upasanhar of an astra mantra siddh, if you do not know it, if you have not done that vidhi, then there is nobody in the entire brahmand to save you; and whoever tries to save you, their own story will be finished.
Why do good sadhaks avoid the prayoga of astra mantras?
For this reason, he says, good sadhaks avoid the prayoga vidhi of astra mantras. Making them siddh is a different matter — it is a stage of sadhana in which that astra comes: yes, this should be done, make these astras siddh, now our state has become that. But if you will not do the upasanhar, and some need arises and you employ it directly, then if the person opposite takes ten lashes, you will have to take a hundred; such becomes the state.
What is the warning about the Langulastra?
Think a thousand times before using the Langulastra, the speaker says; in jyotish it is a bad thing. The Langulastra is the brahmastra of Bhagavati Baglamukhi — as people take up the thirty-six-akshari now and then and keep getting into trouble. In the thirty-six-akshari it may be that you get pardon; but in the Langulastra pardon is not given. Wherever a mistake occurred on your side, the destruction of the one using it comes first.
When may the Langulastra legitimately be used, and where does it stand among Hanuman ji's astras?
It should be used, the speaker says, when there is genuinely a tantra badha upon you, when the enemy is in the wrong, and when you properly know the vidhi of the Langulastra. Of all the astras of Hanuman ji, the Langulastra is the fiercest. Of his five chief astras he names Vajrastra, Kapinakhastra and Langulastra, and says there are two more whose full names he cannot recall. Among them the Langulastra is held to be the fiercest.
Can a havan be done with the Janjira or an astra mantra?
A listener recalls that he had once forbidden havan with any Janjira or astra mantra, and asks whether that meant a havan of the Hanuman Janjira mantra is not to be done. He clarifies: it was said for doing dhuni. With an astra mantra, with the Janjira, dhuni should be done; and as for how to do the havan — only and only with ghee and guggul. In dhuni, other things are used.
Which mantras may be used to consecrate a copper kada?
For protection: a japa of Mangal, or of Surya. You may use the Surya Kavach, the Mangal Kavach, or Kartikeya ji's Kavach. If you wish to go to the Shaktis, then the mantras of Bhagavati Pitambara, or those connected with her Sabar Vidyas. Or consecrate it with any Astra mantra of your own Ishta.
Why does Vir Ganpati hold a Baital?
The speaker calls it a very good question and refuses to answer it — because discussing these forms would send everyone running that way. He gives only the general point: Bhagavan Ganpati has such forms alongside every Vidya, and Ganpati and Bhairav both take different forms with each.
Of what metal should the trishul established for Batuk Bhairav be?
Asked by someone who followed his video on establishing a trishul for Batuk Bhairav ji but could not find an iron one and kept a brass one, the speaker says there is no difficulty at all. A brass trishul, a silver trishul, and if you have the means a gold trishul; and if you have the means a platinum trishul with diamonds set in it — keep whichever you wish. Only do not keep one of tin, and do not keep one of steel.
How is something that has been fed to a person cut?
One has to see how old the thing that has been fed is, the speaker says, and only after that is its cutting done. To cut it you must, at some particular time, recite the kavach of your ishta or their astra mantra, and having consecrated some object dear to them, that is fed to the person. Many sadhaks feed a banana and induce vomiting; some have honey fed and induce vomiting; some draw the thing out through the navel with their own mouth — everyone has his own different way.
What should be done with the mala of a completed astra mantra purashcharan?
Take the astra mantras, he says, such as the mantra of the Sudarshan Chakra — the Ashtakshari Sudarshan mantra. Someone completed its mahapurashcharan, eight lakh. The tulsi mala on which that japa was done has become exceedingly divine; it should be saved and kept secure, so that in future you and the people of your lineage do japa upon that very mala. Siddhi will be obtained at once, grace will be obtained at once.
Nandi and Bhringi dragged him by the legs; he struck free, took up a Parigha and felled them all
Nandi seized one leg and Bhringi the other and they dragged him; he freed his legs by striking with his hands, took up a Parigha, and began felling them all — arms broken, backs split, heads shattered, shoulders severed, some flung upward, some dragging their broken legs away.
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.
One Shakti, her mouth spread like a black cave, devoured every weapon thrown until only Ganesh's Parigha remained in sight
The one whose mouth was spread like a black cave ate every weapon the Devas threw, until not one Deva's weapon could be seen in that place and only Ganesh's Parigha was visible. As Mandarachal churned the ocean of milk, so this one boy churned the whole unassailable army of the Devas.
Kartikeya alone did not flee; the two Shaktis cut apart every Deva's weapon and all ran back to Shiva
All the Devas fled; only the valorous Kartikeya did not, and stood firm before Ganesh, holding the rest back. The two Shaktis meanwhile made every one of them fail, cutting apart the weapons of all the Devas.
The Devi's staff blunted even Vishnu's power, and the two Shaktis surrendered their strength to Ganesh
The boy struck Vishnu with the staff Bhagavati had given him, and by that blow the strength of Vishnu together with all the Devas was blunted and they turned away from the fight. There was that much capacity in it — even Vishnu's powers were blunted there.
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 declared that among Devas, Danavas, Yakshas and Rakshasas none in the three worlds equals this warrior
That this greatly strong one is blessed and is a warrior who loves battle: I have seen many Devas, Danavas, Daityas, Yakshas, Gandharvas and Rakshasas, but in the three worlds none can equal him in splendour, form, quality or valour.
Why ugra shastra-mantra prayogas against abhichar must never be done at home
The speaker says what a sadhak arranges in such cases is the ugra tantrokta kavach or tantrokta-mantrokta paths of the great shaktis — shastra mantras of binding, killing, breaking, of "bandh bandh, bhaksh bhaksh, raksh raksh" — with their full vidhi-vidhan, but that vidhan is never done at home if you have this problem. Done at home, and not previously siddha, such mantras cause pain to the masan shakti sitting there as your anti-party; the moment it hurts, it hurts you more. A shakti you have fed for one and a half or two years with the puja meant for your ishta will not leave when you now beat it with a stick — it hits you back four times, creates bodily problems, and arranges an accident when you go to worship, until you conclude even Mahadev's puja is not bearing fruit and lose faith in Mahadev — because you are seeing one thing while something else is happening.
Can the Pashupatastra be practised without deeksha?
Asked what the Pashupatastra is and whether its sadhana may be done without deeksha, the speaker says that all astra mantras — whether the Pashupatastra, the Neelkanth Aghor astra, the Maheshwar astra, the Aghor astra — should not be practised without deeksha. This, he says, is his own view; you are free to decide for yourself. In his view you should never do astra sadhana without the principal sadhana, because an astra is an anga vidya.
Why is astra sadhana dangerous without the principal vidya?
You have not performed the seva puja of the principal vidya, of the one who bears the astra, and you have not received deeksha, the speaker says. If you awaken the mantras of the Pashupatastra, will you be able to hold the energy that arises there, will you be able to aim it? How will you hold it? Even if you do a hundred and eight paths — leave a hundred and eight aside, even if you do eleven paths daily — if you are not the adhikari of it, then somewhere it is your own ruin that will follow.
What should be donated in the guru maharaj's name?
Asked what should be donated or given in the name of the guru maharaj, the speaker says: whatever you wish — clothes, grain and such should be donated. To a listener who says he stopped reciting the Pashupatastra after hearing him, though he used to recite it only for obtaining Shiva's grace and had to take such a sankalp, and has now begun the Shiv Kavach, he says he repeats one thing again and again: everyone is free to make their own decision.
Why is a powerful stotra compared to a sword kept for real need?
Tell me one thing, the speaker says: if you have to cut an apple and eat it, will you bring a sword to cut it, or a knife? You will use a knife there. The arrow and the sword are to be kept — as with the one who earlier asked about the Pashupatastra: when will the need to recite the Pashupatastra arise? When there is such a problem, and when there is that much capacity within you. The Bajrang Baan is in itself an exceedingly powerful thing; make its prayoga when there is such a need. Otherwise, the Hanuman Chalisa.
Why must the kul shakti be checked before an ugra sadhana?
Because, he says, when people in the house have seated a bhoot-pret and worship it as their kul devata, and after that you go to do a Mahavidya sadhana, then the Mahavidya will bind you, will she not — and there will be trouble. So before any Mahavidya sadhana, any astra mantra sadhana, any ugra mantra sadhana, and especially anything connected with any Mahashakti or shakti, or if you are going to do a sadhana of a yogini, yakshini or Bhairavi, first look at your kul shakti, brother — who the shakti of the kul is. Otherwise your living will be made hell: if a bhoot, pret, pishach or Brahm is seated and worshipped as the kul shakti and you go to do a Mahavidya Baglamukhi sadhana, then that very Brahm will thrash you and will not let you do the sadhana either — and then you will say that you did Baglamukhi sadhana and harm came to you.
If you do a daily havan holding Gurudatt as guru, can tantra still succeed against you?
To Aadi Chintan ji he says that if the grace of the guru, the grace of the guru mandal, comes, then nobody will wish to do tantra — how would he be able to? And he draws the parallel: the Brahmastra was not going to have any effect upon Hanuman ji, but to keep the honour of the Brahmastra he was bound; for him it was nothing. In the same way, if you are doing the sadhana of Bhagavan Dattatreya and someone performs a tantra prayoga upon you, then to keep the honour of that tantra you may suffer harm. But it will not be very great; it will be for some time. If he does a very great tantra prayoga, it may be that if he has done a marana that one finger of yours breaks, gets cut, something happens. There will be an effect; you will be troubled a day or two, troubled a week — but after that there will be nobody left to save him. Shaktis keep the honour of shaktis.
What is the harm in doing havan with a kavach?
Asked what to do about the tiryak effect of a havan done with a kavach years ago, he answers that if you do havan with a kavach you would not have survived so long; if its tiryak effect were to fall, then — and the tiryak effect of a kavach and an astra mantra falls very quickly. If you wield a sword today, your hand will not be cut a year or two later; it will be cut at once. The first thing that happens is loss to the vansh. So you are unmarried, he tells the questioner, and therefore should not worry.
Why does reciting an ugra or astra mantra without knowledge cause lack of wealth?
The speaker says the first and most special cause is that a person afflicted by abhichaar hears of some ugra mantra — a shatakshari, an astra mantra, a Pratyangira or Bagla Pratyangira mantra whose Sanskrit says devour the enemy, drink him, tear him, bind him, throw him down, kill him here and there — and takes it up without knowing how such vidyas are used.
What happens if you keep doing Pratyangira prayogas without this knowledge?
When there is no knowledge of these matters and you go on doing Pratyangira, Mahavipreet Pratyangira, Bagla Pratyangira, Tara Pratyangira and japa upon japa of astra mantras, then, the speaker says, your trouble will be greater still.
How is a bandish placed upon a place opened?
If a bandish has been made at some place, the speaker says, then at that place the ugra mantras of your own ishta and aradhya should be used — a shatakshari and the like. A havanatmak prayoga should be done, and bali and so forth should be given.
No sakalya ahuti for uvacha lines and astra mantras in a Saptashati havan
The speaker says many people without diksha or adhikar perform havan with great force using all 700 mantras, mispronouncing as they go, unaware that the "uvacha" lines — such as "Markandeya uvacha" — and the astra mantras are never offered with sakalya. Such lines take ahuti only of ghrit, or of fruit placed on a paan leaf; there is a vidhan for this and ignoring it causes trouble. Wherever Bhagavati's weapons are named or she wields them, those astra mantras are never used for ahuti — for instance the line "शंख चक्र गदा श्रंग गृहीत प्रमायुधे…", where shankha, chakra, gada and shringa all make it an astra mantra.
Why a wrong Saptashati havan stops marriages and mangalik work
The speaker says people who do a Saptashati havan without knowing its rules become the cause of their own ruin: mangalik work in the home stops, marriages get stuck and are slow to happen afterwards, and the household's auspiciousness is destroyed. The reason he gives: when Agni is invoked in the fire — Agni who is Mother Svaha — and an astra mantra from the Kavach is put into her mouth as ahuti, her mouth is pierced; how then will she do you good? Without a guru's knowledge and adesh, offer only nourishing (paushtik) mantras; there is a further vidhi of which mantra goes to which Agni in the Kavach chapter and elsewhere. What may be offered freely 108 times is the first mantra of the Keelak, which he quotes as "विशुद्ध ज्ञान देहया त्रिवेदी दीप चक्षु से … श्रेय प्राप्ति निमित्ताय", and also Jayanti Mangala Kalika. He closes: do not do a Shatchandi with wrong havan, wrong path or wrong vidhi.
How the astras operate will be covered as discussion and information only.
Once Bhagavan Dattatreya's sadhana is completed, the speaker says, one tremendous topic after another will come. The whole topic of the astras is still left, in which all of you will get to know how the astras operate. It is only discussion and information, he says — the capacity to wield them is not in him nor can it be in you; we are hardly such great sadhaks. But whatever interest is obtained by the grace of the Devi and of the saints, whatever is heard through this medium, he will place before all of you.
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.
Is there a mantra of Krishna by which tantra can be cut?
The mantra of the astras related to Bhagavan Krishna, he answers; or if nothing else, then if you do the paath of the Sahasranama and the like, that too will do it.
Which mantras of the Saptashati receive no ahuti?
Some mantras do not carry the name of the astra, and ahuti is not made with them. Ahuti is also not made with the vach lines — Rishi uvacha, Vaishya uvacha, Raja uvacha, Devah uchuh, all of these. And the mantra after the stuti of the fourth adhyaya, Shulin pahi no Devi, will not take ahuti either. In place of ahuti with these, either recite them only, or give ahuti of ghrita alone, or place a banana on a paan leaf and give that as the ahuti.
What is an astra mantra actually doing?
Pay attention here, the speaker says: the Neelkanth Aghorastra is in itself a fierce aghorastra. It is an astra, an astra mantra. And in an astra mantra the various kinds of shaktis of the deity, the various kinds of astras, are told: whatever the affliction of the one in front — be it a graha, be it bhoot pret pishach, be it an enemy — bind them all, strike, cut, devour them. You become aveshit within me.
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.
What should precede any astra or bandhan mantra?
Before any beej mantra, astra mantra or bandhan mantra in which binding has been enjoined, think a thousand times, he repeats. After that, consider who the deities of your kula are, what their position is, whether they will allow you such puja-path. Otherwise, first perform the upasana and pujan of the Mahadevas properly, or of whichever devi you are going to do sadhana of, worshipping her saumya form first for at least a sava month to three months. Only after that should the recitation of their astra mantras be done.
The Neelkanth Aghorastra is performed part-wise by ten or twelve people over two to three years
In our sadhak family, the speaker says, he thinks they have been having the Neelkanth Aghorastra performed for two to three years. And for over two years there have not been many people — there will be ten or twelve — and those people are doing it part-wise. The anushthan vidhi of each of the mantras in it is being done in a different manner.
What about the astra puja and naag puja in Ganesh ji's tantric worship?
Asked about the astra puja and the naag puja in the tantric puja of Ganesh ji, the speaker says that of the naag puja there is no video, but a video of the astra puja had been made. He will upload it again before this time's Bhadrapada month: how the astra puja of Ganpati has to be done.
What is apamarg used for in the astra mantras?
Know this, he says: as many astra mantras as there are for the destruction of abhichar, whenever their havan is done — to destroy something, to destroy some abhichar — this is not normally done in a house, it has its own method; and in it the samidha of apamarg is an extremely necessary article. When he tells people about apamarg they think it is nothing much; they are not understanding the thing. But it is a very great thing: if there is any vanaspati most capable in the destruction of abhichar, it is the wood of apamarg.
Why is milk in a copper vessel treated as poison?
If you put milk in a copper lota and offer it, he says, that is equal to poison. Milk is not offered in a copper lota. Do not make this mistake. If you have the means, offer it in silver. Where a pandit ji is nonetheless offering it, either he has some special knowledge behind it — such as the use of astra mantras like Neelkanth Aghorastra.
Who may use a copper lota for Shiva abhishek?
He points to his core group — ten or fifteen people who have been with him from before the YouTube channel existed, who have been doing the sadhana of Aghorastra and similar mantras by the brihad vidhi. When they perform the abhishek in a temple, using those mantras, they may use a copper lota. But an ordinary grihastha sadhak, or an ordinary being who goes only with bhakti to serve and worship Shiva for the fulfilment of his wishes, should not fill a copper lota with milk, add honey and do the abhishek with it.
Sadhaks of the Aghor astra, Mahamrityunjay astra, Ravan Khadga mala and Khanjan vidya are addressed here.
He turns to those who, through this channel or through his sadhak parivar, have been doing astra sadhana in particular for two or three years now — whether it be the Aghor astra, the Mahamrityunjay astra, the Ravan Khadga mala, or the Khanjan vidya of all of these. Many did japa of these in Sawan and many in Margashirsh, and had seen their tremendous effect.
What should astra-mantra sadhaks do with their mantras in Sawan?
Take advantage of this time in Sawan, he says: do the abhishek with those very mantras. Those who have used the Khanjan vidya, or have made it siddh by reciting it for so long, are this time also to do only the paath of that mala mantra, and to do Shiva ji's abhishek with that paath.
With what should the astra-mantra abhishek be done, and for what purpose?
In the abhishek, if it is possible for you, do it with madhu while reciting — for the pushti of that mantra, for the pushti of Bhagwan Shiva, and so that whenever you do a prayoga its effect bears fruit entirely and does not go fruitless. The Ravan mala, the Khadga mala, the Neelkanth Aghor astra and the Aghor astra are all to be done in this same way.
On what may an astra-mantra abhishek be performed at home?
If you are doing the abhishek vidhi at home, either use the tantrokta rudraksha you have — of Harihar, or of Bhairav-Bhairavi, whichever you did it upon earlier. If it is to be done on a shivling, it may be a Narmadeshwar ji, and you may do it on that. But do not do it on a sphatik shivling — do not do an abhishek with any astra mantra on a sphatik shivling. His experience has been that ruin begins to set in. So do not do it at home on a sphatik shivling if you are in grihasthi.
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.
What should a kanwariya keep in mind on the yatra?
Those who are going to a Jyotirlinga kshetra, carrying a kanwar to offer water to Baba, should follow the niyam of the kanwar, and should keep in mind that there be maximal japa of whichever mantras they have done sadhana of till now. Do not merely create a rowdy commotion. Wherever you go to do the abhishek, at that time the water and your body should both be clean and pure, and the mind pure as well, and abhimantrit along with it. Old sadhaks, especially of astra mantras, will keep this in mind when they go.
What flower must a kanwariya carry, and what is done with it?
Those going on a kanwar yatra, carrying water, on whom Baba's kripa especially rests, should be sure to carry an aak flower. Taking the aak flower in the hand while walking with the kanwar, that flower itself is to be made abhimantrit with the astra mantra — do it once, do it eleven times, or do it a hundred times while walking on the road. And offer that very thing, wherever you go, along with the water.
Havan of the Durga Saptashati: the thirteen-chapter rule and the alternative of stutis
The speaker says that, as everyone hears, the astra mantras of the Saptashati are not offered in havan — and likewise every chapter has one or two shlokas that must not be offered with sakalya (the mixed havan samagri), or that need a fixed samagri. When the full path is done over the nine days of Navratri, the vidhan is a havan of all thirteen chapters; if that is not possible, the stutis of the eleventh or fourth chapter can be offered as ahuti instead.
The four raksha mantras of Saptashati chapter 4 are never offered with sakalya
The speaker says that in chapter 4, ahutis run up to the 23rd shloka; from the 24th — "सुलेन पाहि नो देवी पाहि खड़गंचा अंबिके", as the transcript has it — the Saptashati's raksha mantras begin (also used in the Saptashati nyasa), and these four, 24 to 27, are never offered with sakalya (the til-rice-barley mix). One may just recite them and move on, offer a banana on a paan leaf, have the chief acharya alone offer ghrit, or recite each and say only "महालक्ष्मय स्वाहा" — even mentally — but even those four ahutis are never sakalya.
Saptashati chapter 8: ahuti for the shula line and the shloka where Kali drinks Raktabeej's blood
The speaker says that in the eighth chapter, where the verse "इति युक्ता ताम ततो देवी … सूलेन" names the shula, an astra, one offers ghrit or a banana on a paan leaf. The next mantra, "मुखेन काली च गृह … रक्तबीज से शोणितम" (as the transcript has it), where Kali takes Raktabeej's blood in her mouth, is best offered with pomegranate — the seeds mixed in ghrit or honey — or with ghrit alone. Chapters 9 and 10 (Nishumbha- and Shumbha-vadh) have no stuti and only need the uvacha rule.
Ahuti for the weapon-bearing verses of the Saptashati chapter 11 stuti
The speaker says chapter 11 — Bhagavati Bhuvaneshwari's dhyana and the Jaya Durga stuti — fulfils all desires and can be the havan for those unable to do the full Saptashati. Wherever its mantras show weapons — e.g. "शंख चक्र गदा श्रंग गृहीत परमायुधे प्रसीद वैष्णवी रूपे नारायणी नमोस्तुते" — offer banana on a paan leaf or ghrit; a shakti-swarupa (woman) offering havan takes guru's order and offers guggul in ghrit, nothing else mixed. If an acharya offers sakalya, til must be in it with panchmeva and pomegranate. No text explicitly forbids these verses, since the weapons are held rather than being independent astra mantras, but some scholars treat them as astra and prefer ghrit, banana, paushtik or kheer — so offering the whole chapter with kheer and pure cow ghrit is best.
If Shri Krishna is Parabrahma, why did he worship Bhagavati Durga?
The speaker turns the question round. Why did Shri Krishna, who according to the Gita is Parabrahma Parameshwar, do the upasana of Bhagavati Durga at all? What need was there for him to tell Arjuna to go and do the aradhana of Shiv ji to obtain the Pashupatastra? Why did he send the mighty Bhima to go and bring Bhairav ji? Why did he say, please Hanuman ji? There was no necessity — he was the Purna Brahma Paramatma. He had every one of these things done, and there is a reason behind each.
Can an old brass trishul already kept beside Bhagavati be used for Bhairav puja?
If nothing has previously been consecrated upon that old brass — that is, if no astra pujan or similar vidhi has already been performed on it — then you may perform on it, in the name of Batuk Bhairav ji, the vidhi he has given: cleansing it with panchgavya and so on, and then doing it again upon that.
How is a silver trishul installed for Batuk Bhairav in a home temple?
Do it by the same vidhan he has already given for installing a trishul, the speaker says. A silver trishul may also be kept.
Is the Sudarshan Chakra also made siddh?
What is it that is not made siddh, the speaker answers. There must be the capacity within you and within me — become capable, and everything can happen. To a listener who says that during sadhana she sees tantriks when she closes her eyes, he calls it a very strange thing.
Shulini Durga is offered for those with many enemies, one person dedicated to her alone
Shulini Durga they are giving, the speaker says, only because many people have very great trouble from enemies, and the enemies are not one but more than one; so for those people there is Shulini Durga and the rest. For them a separate person will remain, who will do only and entirely Shulini Durga. As for the khadga and the particular kavachas and the like, those they have not put on the channel or on the website: contact personally and you may say what you need. In this very Navratri they will make that arrangement. If you tell them after Navratri then it will take him more time, since it is not possible for him alone to do that much japa — and he cannot say, here, take it, brother, since you are hardly coming to watch. In Navratri there is time and there are people, so at this time everything can happen: talk to them and say whether you want a khadga or whatever, the Kalika khadga and so forth, and the whole arrangement will be made in time. If you do it later, then fifteen days will have to be given for the japa and the rest.
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